areers 
I I (JllIfTIlIITY 

Prof. Jomes M. O'Neill Rev. John $. Kennedy 

Jomes B. Corey George W. Stroke 

Michael Oisalle Dr. Vincent Edword Smith 

Clarence Manion Martin Quigley Neil MacNeil 

Major General John M. Devine 









Careers In Christianity 
BY 

PROFESSOR JAMES M . O'NEILL 

REVEREND J O H N S. KENNEDY , 
t Editor of the " C a t h o l i c T r a n s c r i p t " 

M R . NEIL M a c N E I L 
Former Assistant M a n a g i n g Editor of the New Y o r k Times 

JAMES B. CAREY 
Secretary-Treasurer, Congress of Industrial Relations 

GEORGE W . STRAKE 
Industrialist and Philanthropist 

DR. V I N C E N T EDWARD S M I T H 
Staff M e m b e r , N o t r e Dame University 

M I C H A E L DiSALLE 
Director of the O f f i c e of Price Stabilization 

CLARENCE M A N I O N 
Dean of the College of Law, University of N o t r e Dame 

MAJOR GENERAL J O H N M . DEVINE 
Chief of A r m e d Forces I n f o r m a t i o n and Education Division 

M A R T I N QUIGLEY 
Publisher and Editor of M o t i o n Picture Herald and M o t i o n Picture Daily 

Eleven addresses delivered on the Catholic Hour f r o m July 1 to September 
9, 1951. The Catholic Hour, in its twenty-first year of existence, 

is produced by the National Council of Catholic Men in 
cooperation with the National Broadcasting Company. 

NATIONAL COUNCIL OF CATHOLIC MEN 
1312 Massachusetts Avenue, N.W. 

Washington 5, D. C. 
Printed and distributed by Our Sunday Visitor 

Huntington, Indiana 



N i h i l O b s t a t : 
V E R Y REV. MSGR. T . E. D I L L O N 

Censor L i b r o r u m 

I m p r i m a t u r : 
J O H N F R A N C I S N O L L , D.D. 

Bishop o f Fort W a y n e 

PsaeSdJBätf 



TABLE OF CONTENTS 

Christianity And The American Way Of Life ......... 7' 
Christianity In Modern-Day Writing 15 
Christianity In Journalism Today 22 
Christianity In Labor .". 29 
Christianity In Industry L 38 
Christianity In Science Today 45 
Christianity In Government Today 53 
Christianity In Law Today 59 
Christianity In Military Life 66 
Christianity In Motion Pictures Today 73 
Christianity In International Affairs Today 80 





CHRISTIANITY AND THE AMERICAN WAY 
OF LIFE 

Address Delivi 

I suppose that well informed 
Americans of all types of re-
ligious belief, and of none, will 
agree that Christianity has been 
the most potent influence in the 
development of the American 
way of life. 

The beginnings of the Amer-
ican way were all made by 
Christians. The discoverers of 
America were Catholic Chris-
tians. Whether the discovery of 
the American Continent is to be 
credited to Christopher Colum-
bus, or Leif Ericson, the Norse-
man, or even to the legendary 
Irishmen who may perhaps have 
reached the shores of North 
America from their home in Ice-
land, the discovery must be 
credited to Catholic Christians. 

Not only were the discoverers 
Catholics, but the f i r s t explorers 
were Catholics. They were a 
company of English Catholics, 
under the leadership of John and 
Sebastian Cabot who reached 
the shores of North America in 
1497. 

The heroic story of the ex-
plorations and discoveries of the 
French and Spanish Catholic 
missionaries is too long to be 

;d July 1,1951 
repeated here. However, there 
are two aspects of the work of 
the Spanish missionaries that 
must be mentioned. They seem 
to be too little known, or too 
easily forgotten. The Spanish 
Catholic missionaries practiced 
non-segregation of races in their 
schools, teaching the Spanish 
and Indian children together, 
and they vigorously opposed 
slavery. The Pope even decreed 
the excommunication of aftyone 
who enslaved the Indians. 

Next to religion, education has 
been the most powerful influence 
in the development of the Amer-
ican way of life. I t seems par-
ticularly appropriate on the 
Catholic Hour to remind our-
selves not only that the f i r s t 
Christian churches in what is 
now the continental United 
States were the Catholic church-
es established by the Spanish in 
Florida and New Mexico, but the 
f i r s t schools in what is now our 
United States, were opened by 
the Spanish missionaries in these 
same areas. Catholic schools un-
der the auspices of Spanish Cath-
olics were started in Florida in 
1594, and in New Mexico about 



8 CAREERS IN CHRISTIANITY 

1600—some years before either 
the First Dutch Reformed school 
opened in 1633 in New Amster-
dam (now New York), or the 
famous Boston Latin School 
opened in Boston in 1635. 

It is clear then that if we 
look back to the foundations of 
America in discovery and ex-
ploration, in religion and in ed-
ucation, we know that the f a r 
beginnings were made by Chris-
tians, by Catholics. 

Time prohibits the discussion 
of the history of Catholicism on 
the American continent in the 
long years f r o m the discovery 
until* the end of the Colonial 
period. However, there is one 
aspect of the Catholic story in 
this period that in these days 
deserves frequent repetition. 
When the Catholic Lord Balti-
more took his f i r s t colony to 
Newfoundland under conditions 
which allowed Catholic English-
men to escape from the restric-
tions placed upon them in Eng-
land, he welcomed in his com-
pany English Protestants who 
wished to go with him. What 
was beyond any question the 
first important governmental 
act in North America based on 
the principle of religious free-
dom, was Baltimore's provision 
of a Protestant chapel and Prot-
estant minister to serve the 

Protestant portion of his com-
pany in Newfoundland. Perhaps 
more important still, the f i r s t 
formal act of a legislative body 
in what became the United 
States, which proclaimed reli-
gious freedom, was that of the 
predominantly Catholic Mary-
land Assembly in 1649. This act 
put into words as law what had 
been the practice in regard to 
religious freedom f r o m the be-
ginning in Maryland. 

Before passing on to the per-
iod of our life as an independent 
nation consider in summary the 
foundations of America, and the 
American way of life in which 
the Catholic Christians were 
f i r s t : discovery, exploration, re-
ligious worship, education, re-
ligious freedom, racial equality, 
and opposition to slavery. All of 
these were given f i r s t to the 
American continent by Catholic 
Christians. 

The majority of signers of the 
Declaration of Independence 
were practicing Christians, most 
of them of course Protestants. 
One of these practicing Chris-
tians, was the distinguished 
Charles Carroll of Carrollton. He 
was the only Catholic signer of 
the Declaration. However, con-
sidering the proportion of Cath-
olics in the population at that 
time, one Catholic to f i f t y - f i v e 



CHRISTIANITY AND THE AMERICAN WAY OF LIFE 9 

non-Catholics, was a considerable 
over representation of the Cath-
olics. From the Declaration of 
Independence, through the writ-
ing of the original Constitution 
in 1787, and the ratification of 
the Bill of Rights in 1791, Cath-
olic statesmen participated ac-
tively in the preparation of the 
constitutional structure of the 
American way of life. Again, in 
the Constitutional Convention in 
Philadelphia, the Catholics were 
greatly over-represented in hav-
ing two Catholic signers of the 
Constitution (Daniel Carroll of. 
Maryland, and Thomas Fitzsim-
mons of Pennsylvania) to 37 
non-Catholic signers. If there 
had been proportional represen-
tation of Catholic and non-Cath-
olic signers, there would have 
been 2 Catholics and 266 non-
Catholics instead of 2 to 37. 

I have not been able to find 
any evidence t h a t any p a r t of 
the Constitution was adopted 
that failed to have the hearty 
approval of the Catholic mem-
bers of the Convention, or that 
they wished to have included any 
part that was left out. The Con-
stitution of 1787 was satisfac-
tory to American Catholics. 

When the Bill of Rights was 
written in the F i r s t Congress, 
Daniel Carroll was an active par-
ticipant in its preparation in the 

House of Representatives, and 
Charles Carroll in the United 
States Senate. Both the original 
Constitution and the Bill of 
Rights were written by Chris-
tians, the large majority of 
whom were Protestants. But 
Catholics took an active part in 
framing both documents, and 
urgently favored the ratification 
of both. 

Our Constitution, including 
the Bill of Rights, establishes 
the American system of democ-
racy and civil liberties. Certain-
ly one of the basic civil liberties 
of the American way is religious 
freedom. This is particularly im-
portant on this broadcast. The 
original Constitution provided 
that there should be no religious 
tests f o r public office under the 
United States government. This 
was obviously most welcome to 
Catholics, who, in many of the 
Colonies, and in some of the 
young states, had been excluded 
from public office, and f r o m 
similar opportunities to partici-
pate in the life of the commun-
ity. The constitutional prohibi-
tion of a relierious test f o r public 
office under the federal govern-
ment produced opposition to the 
adoption of the constitution on 
the ground that this would, allow 
Catholics to hold office. But this 
opposition was eloquently and 



10 CAREERS IN CHRISTIANITY 

successfully answered by leading 
Protestant clergymen and lay-
men. 

The f i r s t clause of the Bill of 
Rights reads: "Congress shall 
make no law respecting an es-
tablishment of religion." As Pro-
fessor Corwin of Princeton has 
written, this says, and means, 
that Congress shall not legislate 
on this subject either for or 
against an establishment of re-
ligion. Since Congress may make 
no law about an establishment, 
it is obviously impossible f o r an 
establishment of religion to be 
set up f o r the United States as 
a nation. 

The F i r s t Amendment had no 
application to state action. It 
was designed to express (not to 
create) the freedom of the sev-
eral states from interference by 
the federal government in what 
Jefferson called the "domestic 
concerns" of the people—such as 
religion, education, freedom of 
the assembly, and of petition. 

The established Protestant 
churches in a number of the for-
mer colonies were passing out 
at that time. Four of them had 
already been disestablished; five 
were still in existence when the 
Bill of Rights was written. From 
the date of the disappearance of 
the Congregational establish-
ments in New England in the 

f i r s t part of the 19th century 
(the last one in Massachusetts 
in 1833), there was no import-
ant controversy in America con-
cerning the constitutional prohi-
bition of a federal establishment 
of religion until recent years. 

So f a r as I have been able to 
discover no responsible American 
of any religious group has advo-
cated an establishment of re-
ligion in the United States since 
the original Protestant state es-
tablishments were eliminated. I 
have not been able to find, or 
find a reference to, any Catholic 
leader in our history, who has 
wanted the Catholic Church 
made the established -Church 
in the nation, or in any state. 

The phrase "an establishment 
of religion" in the Constitution 
clearly meant to the men of the 
First Congress, and the men of 
the time who ratified the Bill of 
Rights, what it had meant f o r 
centuries, both in Europe and 
America to scholars in general, 
Catholic and Protestant, lay and 
clerical. This meaning was, and 
still is to scholars, a favored po-
sition, granted by the govern-
ment, to one religious group only. 
Such a religious group might be 
a church, as the Anglican or Con-
gregational of the early Ameri-
can establishments, or Protes-
tantism, as in the original Con-



CHRISTIANITY AND THE AMERICAN WAY OF LIFE 11 

stitution of South Carolina, or 
Christianity as was attempted in 
Virginia and defeated by Mad-
ison's great Memorial and Re-
monstrance. 

This interpretation of the f i r s t 
clause of the F i r s t Amendment 
has been endorsed, defined, ex-
plained, and acted upon substan-
tially without exception through-
out our entire history until our 
own times. In our day, however, 
particularly in the last decade 
and a half, there has been an 
aggressive attack made upon this 
original, universal, historical in-
terpretation of the F i r s t Amend-
ment. I t would appear that the 
objective of this attack is to sep-
arate not only Christianity, but 
all religion, from any cooperative 
contact with government, educa-
tion, public life, and in fact with 
American life in its entirety. 
This objective can be largely ac-
complished if a new meaning 
can be given to the F i r s t Amend-
ment without consulting the 
American people. The most im-
portant expression of the new 
m e a n i n g of the religious clause 
of the F i r s t Amendment, is 
found in two recent Supreme 
Court Cases: the Everson Bus 
Case and the McCollum Released 
Time Case. 

In a dissenting opinion in the 
Everson case, Justice Rutledge 

wrote that the purpose of the 
F i r s t Amendment "was to create 
a complete and permanent sep-
aration of the spheres of re-
ligious activity and civil author-
ity by comprehensively forbid-
ding every form of public aid or 
support f o r religion . . . the pro-
hibition broadly forbids state 
support, financial or other, of re-
ligion in any guise, form or de-
gree." In the majority opinion of 
the McCollum case, Justice 
Black, speaking f o r the Court, 
took substantially the position of 
the Rutledge dissent and said 
that neither a state nor the Fed-
eral Government can pass laws 
which aid religion. 

The plain record of history 
shows t h a t : 

(1) Every Congress we have 
ever had, has appropriated gov-
ernment money in aid of religion 
or religious education. 

(2) Not a single relevant Su-
preme Court decision before that 
in the McCollum case in 1948 is 
based on the interpretation of 
the F i r s t Amendment used in the 
McCollum case. 

(3) Every outstanding scholar 
in the field of constitutional law, 
from Joseph Story to Edward S. 
Corwin, has explained and de-
fended the religious clause of the 
F i r s t Amendment simply as a 
prohibition of legislation by Con-



12 CAREERS IN CHRISTIANITY 

gress concerning a monopoly of 
government favor »given to any 
one religion, never as a prohibi-
tion of government aid to re-
ligion on an impartial basis. 

(4) Every state government 
in our history, in every state, has 
used government money, facili-
ties and personnel, in aid of re-
ligion and religious education. 
Not in all possible ways, to be 
sure. In some ways the various 
state legislatures have refused 
to aid religion, as was their 
privilege. However, no state gov-
ernment in American history 
has, either in words or in action, 
ever endorsed the McCollum Case 
interpretation of the F i r s t 
Amendment, either before or 
since its promulgation. 

(5) Every president of the 
United States from Washington 
to Truman (including both J e f -
ferson and Madison, by the way) 
has used government funds in 
aid of religion in various guises, 
forms and degrees, throughout 
our entire history. 

Anyone who doubts, the ac-
curacy of the historical record 
that I have just summarized can 
find complete endorsement of 
this position, with ample, valid, 
and completely documented evi-
dence, in an article by Edward S. 
Corwin in the Winter 1949 num-
ber of "Law and Contemporary 

Problems" published by Duke 
University. Mr. Corwin, Profes-
sor Emeritus a t Princeton Uni-
versity, is widely held to be the 

. most distinguished scholar in 
Constitutional law in our time. 
In this article Professor Corwin 
wrote: "In a word, what the 
'establishment of religion' clause 
of the F i r s t Amendment does, 
and all that it does, is to forbid 
Congress to give any religious 
faith, sect, or denomination a 
preferred status." A f t e r discus-
sing Madison's Memorial and 
Remonstrance Against Religious 
Assessments, Professor Corwin 
remarked "Madison's conception 
of an 'establishment of religion' 
in 1785 was precisely that which 
I have set f o r t h above—a reli-
gion enjoying a preferred 
status." 

This universal historical 
meaning of the phrase "an estab-
lishment of religion" is some-
times referred to today as a 
"novel Catholic interpretation," 
in spite of the long historical re-
cord to the contrary. The inter-
pretation of the F i r s ^ A m e n d -
ment is "novel" only to those 
who are unfamiliar with Amer-
ican Constitutional history, and 
it is "catholic" only when the 
word is spelled with a small "c" 
—meaning universal. 

Professor Corwin also uses 



CHRISTIANITY AND THE AMERICAN WAY OF LIFE 13 

the famous quotation f r o m 
Thomas Jefferson which is not 
quoted by the opponents of the 
standard interpretation of the 
F i r s t Amendment. Jefferson 
wrote as follows in regard to re-
ligion in the University of Vir-
ginia in 1822: 

" I t was not, however, to be 
understood that instruction in 
religious opinion and duties was 
meant to be precluded by the 
public authorities, as indifferent 
to the interests of society. On the 
contrary, the relations which ex-
ist between man and his Maker, 
and the duties resulting from 
those relations, are the most in-
teresting and important to every 
human being, and most incum-
bent of his study and investiga-
tion." 

Professor Corwin sums up the 
real meaning and purpose of the 
First Amendment in these 
words: "The principal import-
ance of the amendment lay in the 
separation which it effected be-
tween the respective jurisdic-
tions of state and nation re-
garding religion, rather than in 
its bearing on the.question of the 
separation of church and state." 

Professor Corwin gives con-
siderable space in this article to 
a discussion of the McCollum 
Case and he concludes as follows: 
"All in all, it seems clear t h a t 

the Court, by its decision in the 
McCollum case, has itself pro-
mulgated a law prohibiting 'the 
f r e e exercise' or religion, con-
trary to the express prohibition 
of the F i r s t Amendment!" 

In addition to the general op-
position to religion some men are 
today trying to persuade the 
American people that Catholics, 
do not, and cannot, sincerely be-
lieve in the American system of 
religious equality and freedom 
before the law. 

Overwhelming evidence to the 
contrary is available in probably 
every good library in America. 
American bishops, priests, and 
laymen have approved, endorsed, 
taught, and observed the Amer-
ican system without important 
exception from the day when its 
expression was formulated in 
the Constitutional Convention 
and in the F i r s t Congress. From 
John Carroll, the f i r s t American 
Catholic bishop, down to the 
statement of all the Catholic 
bishops in November, 1948, the 
American bishops have clearly 
and consistently supported the 
American system of government 
relations with religion. 

The contest is not over. Al-
most every week brings new evi-
dence that outstanding non-Cath-
olic leaders are taking f i r m posi-
tions against the forces of sec-



14 CAREERS IN CHRISTIANITY 

ularism and atheism in general, 
and anti-Catholicism in particu-
lar. I am convinced that the 
great majority of those who 
have been deceived are not big-
ots; they are uninformed and 
misinformed Americans. They 
need information. They need to * 
have the facts of history, biog-

.raphy, law, and Christian doc-
trine made known to them. I 
feel sure that they will welcome 
the t r u t h ; not all of them, but 
most of them. I am confident 
that the modern attack upon 
freedom of religion and educa-

tion, and upon our Constitution, 
can be defeated, if only all those 
who believe in the beneficent in-
fluence of religion upon Ameri-
can life unite in its defense. 
They must make known, and 
defend, the influence of religion 
on the rich, f r e e life which (al-
though as yet in some ways im-
perfectly realized) has been not 
only the hope of Americans for 
generations but which is today, 
specifically and emphatically, 
in various ways, the hope of the 
freedom loving members of the 
human race. 



CHRISTIANITY IN MODERN-DAY WRITING 
Address Delivered July 8,1951 

I am that very peculiar crea-
ture, a book reviewer. Probably 
you have never seen a book re-
viewer. You may well suspect 
that there are no such persons, 
that the discussions of new 
books which you glance through 
in the papers are the result of 
spontaneous combustion on the 
part of a typewriter, that noth-
ing remotely resembling a hu-
man being could possibly be in-
volved in their production. I 
beg you to believe that any such 
assumption is, in spite of the 
evidence, quite untrue. Reviews 
are groaningly composed by 
mortals no different from you 
except that much of their time 
is spent in forced rather than 
f r e e reading, in staring at a 
piece of leeringly blank paper 
and despondently wondering how 
to begin the notice they must 
write, in combing out of the 
finished article such threadbare 
words as "intriguing" and "ex-
citing" and "richly rewarding," 
and in hoping and praying that 
they have done the books they 
assess exact justice. 

I have been leading this sort 
of penitential existence f o r f i f -

teen years. I tell you so not to 
boast of my powers of survival, 
but by way of presenting cre-
dentials before I undertake to 
discuss today's subject. If one 
reads half-a-dozen books a week 
and spends much of the rest of 
the time in writing about books 
and keeping informed on the 
populous world of books, it is as 
inevitable as the coal dust in a 
miner's moustache t h a t one will 
pick up a bit of knowledge as to 
trends and currents in contem-
porary writing and reading, and 
be able to say something about 
Christianity in Contemporary 
Writing. 

Suppose we s t a r t with a ques-
tion: "Is there any interest to-
day in books w i t h religious 
themes ?" I t would be imprecise, 
but f a r from flippant, to answer 
this with another question, and 
a rhetorical one at t h a t : "Is 
there any interest in books 
which do not have some sort of 
religious content?" 

When the best seller balance 
sheet for the entire year 1949 
was drawn up, it was signifi-
cant, surely, that, in the non-
fiction field, the four books of 



16 CAREERS IN CHRISTIANITY 

any substance which placed in 
the top ten, were explicitly re-
ligious. The others were manu-
als on Canasta, picture books, 
and novelty items of that sort. 
But the books with any claim to 
being- styled literature, were spe-
cifically Christian. So that to-
day, if one chooses to write of 
the theory and practice and re-
percussions of Christianity, one 
does not thereby condemn him-
self to a bread-and-water-in-a-
garret existence. There is a 
public f o r such books, and it is 
sizable. ' 

Or consider the list of books 
selling in greatest • quantity 
throughout the country just 
now. It contains f i f t y titles. 
Eight are works dealing ex-
pressly, and sometimes exclus-
ively, with religion. A number 
of the others touch on religion, 
either at length or in passing or 
by indirection. Here again is 
proof that Americans are inter-
ested in books treating of relig-
ion, so interested that they are 
even willing to buy them. 

Still again, if you are familiar 
with publishers' lists, you ob-
serve that some firms which 
never before sponsored religious 
books, are at present including 
them in their output. I t is not 
piety or idealism which prompts 

this change of policy. Primar-
ily, publishers are business men; 
they are in business to make a 
profit; they do not invest in 
manuscripts which are likely to 
leave a trail of red ink on their 
ledgers; they are alert to taste 
and response on the part of the 
public, to the workings of the 
law of supply and demand. 

A final example can be found 
in the expansion of religious 
book departments in bookshops 
and the increase of bookshops 
devoted entirely or largely to re-
ligious books. Here, too, are 
indications that ever more peo-
ple are purchasing books unmis-
takably Christian in character. 

Why is this so? In attempting 
to handle that question, I shall 
consider non-fiction first, and 
then say something about fic-
tion. 

As for non-fiction, the answer 
is, I think, that shattering crisis 
has flung out of their feather-
beds many people previously 
preoccupied with dreams of tin-
sel and triviality, the secondary 
and the superficial, the pleasant 
or the merely pleasurable. Sud-
denly shocked awake, they find 
that the'world is shuddering to 
pieces, and their own houses 
splitting and tumbling down. 
And so beset, they have no stay. 



CHRISTIANITY IN MODERN-DAY WRITING 17 

For what they have lived by, 
lived for, is revealed as absurd-
ly inadequate to their needs. 
They are compelled to recognize, 
more or less clearly, that the 
trouble is drastic, that the is-
sues which make ours a time of 
tumult, causes such anguish, 
and threaten us with extinction 
if they are not successfully dealt 
with, are basic issues, rock-bot-
tom issues, a matter of ultimates 
and absolutes. In such, they are 
unschooled, and they desperately 
search out counsel that is sterl-
ing and not silver-gilt brass. 

This explains, for example, 
the spectacular and long-sus-
tained popularity of Thomas 
Merton's "Seven Storey Moun-
tain," a religious book which has 
gone through innumerable print-
ings. Here is the autobiography 
of a still young man who might 
sit f o r the definitive portrait of 
our age. Into a few years he 
crowded a rioting variety of ex-
periences which took him to 
country a f t e r country on the 
map, country a f t e r country of 
the mind. Almost everything 
that there was to be tried, he 
tried. He shopped the intellec-
tual and spiritual bargain base-
ment of the contemporary world 
from end to end, only to find 
everything it offered shoddy, 

and maggotty, and ruinous in 
the price exacted. And then, 
when disillusionment was com-
plete and despondency settling 
in like unthawable winter, he be- • 
gan to see the f i r s t f a i n t shaft-
ings of the True Light, and 
soon its rising like the day, and 
finally its noontime glory. He 
found Christ, not just the name, 
not just the story, but the living 
Christ in the Church. 

Some people may have read 
this book for the style, some 
for the colorful personal history 
it unfurled, but most went to it 
for its vivid f i r s t hand account 
of the availability and the via-
bility of the eternal verities in 
this twentieth century. Most 
people went to it as to a spring 
from which to drink the waters 
of eternal life. I t showed them 
not a way in the wilderness but 
the Way home. 

Or consider the three latest 
books of Bishop Fulton Sheen. 
In the order of publication, they 
are "Peace of Soul," " L i f t Up 
Your Hearts," and "Three to Get 
Married." Each of them has been 
a best seller, not just inching 
over the cellar doorstep of that 
list, but going swiftly upstairs 
on an elevator. The f i r s t two 
were calculated to clear away the 
murk of false notions about the 



20 
CAREERS IN CHRISTIANITY 

good life, the fog of distress, 
and anxiety, which enwraps so 
many millions. There were 
"peace-of-mind" books in plenty, 
all glibly prescribing for the ills 
eating away the minds and 
hearts of men. But most of them 
fell into one of two unwholesome 
categories. There were those 
simply platitudinous, saying in 
effect that the cure f o r insomnia 
is plenty of sleep. There were 
those simply poisonous, saying 
in effect that the infallible meth-
od of ridding oneself of a head-
ache is to slice off one's head. 
They peddled either silly non-
sense or sinister nonsense. 

And so when Bishop Sheen 
came along and said, "See here, 
the trouble is in the soul, the 
derangement is spiritual, and 
this is the way to clear it up," 
he attracted readers by the hun-
dreds of thousands. What he 
gave them was pristine Chris-
tianity, undiluted. I t w a s 
straight Christian d o c t r i n e , 
s t r a i g h t Christian morality, 
straight Christian asceticism as 
applied to the problems of the 
moment. They like it, and keep 
coming back for more, as wit-
ness the current popularity of 
his latest book, Three to Get 
Married. In this he shows the 
fullness and the beauty and the 

fruitfulness of love as Christian-
ity sees it and enables people 
to practice it. I t is a common-
place that something like a 
blight has fallen on modern mar-
riage. Husbands and wives 
come to loathe one another and 
to part in bitterness; homes are 
divided, then destroyed; famil-
ies are scattered in bleeding 
fragments as the sacred circle of 
domestic love is broken; chil-
dren carry spiritual scars as 
long as they live because of the 
turmoil of contention which has 
replaced the tranquility of love. 
Bishop Sheen's book restores to 
view the forgotten loveliness of 
love when it flows from and re-
turns to God. I t is an outspok-
enly Christian book, and it is 
already a popular favorite. 

The conclusion, then, is that 
people of all shades and degrees 
of belief are just now eager to 
read books which are authenti-
cally and powerfully Christian. 
They want to have the Christian 
vision of reality, and especially 
of the human predicament, put 
in focus f o r them. I don't say 
that they are clamoring f o r 
stuffy sermonizing or sanctimon-
ious vaporings. But they are 
asking the Christian writer to 
give them the good, undenatured 
bread of Christian truth, to take 



CHRISTIANITY IN MODERN-DAY WRITING 19 

the Christian principles and ap-
ply them to the disorders, per-
sonal and social, which bedevil 
men and women today, to show 
them how Christian revelation 
and Christian spirituality takes 
the curse off existence and 
makes it possible to live with 
purpose and confidence, to at-
tain integrity, to enjoy happen-
ings, to fulfill the longings 
which stir and hunger and thirst 
in all of us. In a word, they 
want to be brought to God and 
to have God brought to them. 

And if anyone is capable of 
writing well, with dexterity and 
liveliness and penetration and 
impact, if anyone is capable of 
presenting the Christian idea in 
language attractive and affect-
ing to the mid-twentieth cen-
tury reader, he most certainly 
will not lack an attentive, ap-
preciative, and numerous clien-
tele. 

The Mertons and the Sheens 
will always be few, because 
genius of that stamp is rare. 
But there are scores and hun-
dreds of others doing compar-
able work and reaching readers 
by the thousands. There is room 
for more, many more. It would 
be untrue and unfair to suggest 
that just anyone can leave a 
milling machine or a thresher 

or sales slips or a gas pump or 
a kitchen and become a success-

. fui writer, a professional writer. 
Indeed, there are already too 
many writers who just can't 
write. But an immeasurable 
treasury of Christian subject 
matter awaits discovery and 
presentation by people who have 
it in them to write. I mean, f o r 
example, the Catholic history 
and biography about American 
subjects which could be made 
most appealing to American 
readers. Everywhere one goes 
in this country, one chances on 
true stories from colonial times, 
the Revolutionary period, the 
frontier days, the Civil War, in-
deed right down to the present, 
which clamor f o r telling, since 
they are vibrant with human 
interest and have the halo of 
divinity about them, too. Books 
by the dozens remain to be writ-
ten which will give us the stor-
ies of figures great if not* re-
nowned who, here in our own 
midst, lived in, and radiated, to 
others the presence of God. 

As f o r fiction, I do not hesi-
tate to say that the only fiction 
of stature in our times is that 
shot through with the Christian 
philosophy of life. 

Fiction, of course, is never 
mere entertainment, never mere 



20 CAREERS IN CHRISTIANITY 

reporting or photography of life. 
It is always an interpretation of 
life, a commentary on life. And 
the interpretation is made in 
terms of one or another phil-
osophy of life. By a philosophy 
of life is meant a set of answers 
to such fundamental questions 
as these: Who is this creature 
man, and why is he? What is 
human nature? What is its 
source? What is its end? What 
is the good life? What are the 
laws and the values by which 
life is governed and measured? 
Everyone has a philosophy of 
life, whether he realizes it or 
not. 

I repeat, that the only great 
fiction of our area is that per-
vaded by the Christian philos-
ophy of life. By "great" I don't 
mean the novels so styled by the 
critics today, only to be relegat-
ed to the rubbish heap tomor-
row. I mean, rather, those nov-
els which most incisively probe 
into the soul of man, lay bare 
the roots of his agony and his 
ecstasy, come to grips with core 
and pith of his being. I mean 
those novels which illuminate 
the mystery and mortal ordeal 
of our species, which solve the 
riddle of our self. I mean those 
novels which suggest the full di-
mensions of reality, which show 

our place in it, our context, so 
to speak. 

And it is only the novel per-
meated by the Christian philos-
ophy of life which does that. 
Take, f o r example, the novels of 
Graham Greene, such as "The 
Power and the Glory" and "The 
Heart of the Matter." They are 
plainly from the pen of a master, 
so f a r as technique, and skill, 
and command and employment 
of the language are concerned. 
But, much more important than 
that, they are theological. That 
is, they are concerned with the 
relationship between man and 
God, between the doings of ev-
ery day and eternity. "The Heart 
of the Matter," which the Book-
of-the-Month Club distributed 
and which was one of the most 
discussed novels of recent years, 
treated of love, and particularly 
of love of God, which is general-
ly thought of as a matter of 
feeling, something emotional, 
sentimental, but which actually, 
as Mr. Greene demonstrated, is 
a matter of a union of wills, 
with the human will brought 
into exact accord with the di-
vine will. 

It sounds abstruse, dull, a 
gruelling bore? Actually it was 
fascinating, even—to use one of 
those book reviewer words—en-



CHRISTIANITY IN MODERN-DAY WRITING 21 

thralling, as the superlative nov-
elist demonstrated it in the lives 
of characters one could never 
forget. And it met with a sur-
prising response from a public 
one might think indifferent, if 
not allergic, to such a subject. 

Hence I am saying nothing 
preposterous when I tell you 
that readers welcome fiction 
with a Christian viewpoint and 
a Christian savor. I might il-
lustrate that f u r t h e r by alluding 
to many and many a title, to fic-
tional treatments of the life of 
Christ and the Apostles, to his-
torical romances about great cli-
macterics in the course of Chris-
tendom, to stories contemporary 

in character and setting, wheth-
er tragic or comic, which are 
suffused with the Christian 
spirit. 

But perhaps I have already 
said enough to prove that Chris-
tianity has a major place in to-
day's literature, that a career as 
a Christian writer in any num-
ber of mediums brings all man-
ner of recompense to those able 
and willing to give themselves 
to it. In the beginning was the 
Word, says St. John in telling 
us of the making of man and 
the world; now the Word must, 
through words, be brought to 
bear on the remaking of man 
and the world. 



CHRISTIANITY IN JOURNALISM TODAY 
Address Delivered July 15, 1951 

Journalism offers a field f o r 
Christian effort that is second to 
none today. 

We are living in a time of 
crisis and confusion. Our basic 
principles as Christians and as 
Americans are being challenged 
at home and abroad. A great 
battle on a world-scale rages for 
the soul of man; a battle that we 
must win. In this battle t r u t h 
is our strongest weapon. In fact 
it is our only real weapon. Yet 
never before has it been more 
difficult to obtain the truth of 
current events f o r ' t h e American 
public. We need thousands of 
forthright reporters and editors 
who will insist on obtaining the 
t r u t h despite the obstacles and 
the distortions and the lying 
propaganda and give it to the 
world. 

How important is this effort 
may be realized from a quick 
glance at the efforts of our 
avowed enemies, the Commun-
ists. 

Russia and her satellites and 
her stooges in all countries, in-
cluding the United States, are 
carrying on the greatest propa-

ganda campaign of all time. This 
campaign has two objectives; to 
discredit the Christian Churches 
and the United States. In this 
campaign the Communists do not 
care how they win so long as 
they do win. They twist and dis-
tort the news. They deliberately 
give out false information. They 
misrepresent our motives and 
give us motives that we never 
had. They use the press, the 
radio, and even diplomatic 
usages to make us appear to be 
what we are not, and could not 
be. They have no moral re-
straints, no Christian principles 
to direct their actions. There is 
no low to which they will not 
stoop. They use every means 
available to them to discredit 
Christian civilization. 

In the United States the Com-
munists have tried to infiltrate 
the press, the radio, and the mo-
tion picture industry, and have 
done so with considerable suc-
cess. They tried to get into every 
industry that passed along in-
formation to the public. They 
knew that if they could direct, 
or even slant, that information 
they could influence American 



CHRISTIANITY IN JOURNALISM TODAY 23 

thinking, and in time perhaps 
take over the American republic. 

The Communist attempt to 
misrepresent the American posi-
tion in Korea illustrates their 
tactics and lack of morality. 
Here again we have a good ex-
ample of the principle of the 
"big lie," which they learned 
from Hitler and Goebbels. The 
f r e e world knows that the United 
States acted in Korea with 
fifty-odd other members of the 
United Nations to stop the Com-
munists from over-running an-
other f r e e country. The f r e e 
world knows that the Commun-
ist attack on South Korea came 
a f t e r long preparation and as 
part of a master plan for taking 
over Asia; and that the United 
States and the United Nations 
acted only in response to that 
attack. Yet the Moscow propa-
ganda machine, and the other 
Communist propaganda mills, 
insist that the "American Im-
perialists" are the aggressors in 
Korea and f o r the most selfish 
and sordid motives. The tragedy 
of it is that millions upon mil-
lions of ignorant people in Asia 
who have not the t r u t h avail-
able to them are accepting this 
lying propaganda as the truth. 

The t r u t h has always been im-
portant to Americans as a peo-
ple. We operate under a f r e e 

government responsible to the 
will of the people. So it has al-
ways been vital to us that the 
people of the United States know 
what their government is doing 
and that the government has an 
idea of the will of the people. 
This is why we have freedom of 
the press in our constitution. 
But with world leadership sud-
denly thrust upon us the t r u t h 
is doubly important to us. We 
need it not only to govern our-
selves but also to help other na-
tions. Americans cannot give 
leadership to a world they do not 
know. They cannot deal with 
problems that cannot be explain-
ed to them. They need facts and 
not propaganda. So it is abso-
lutely necessary that they have 
accurate and f a i r and dependable 
news of world conditions. Amer-
icans can get such news only 
from f r e e and sincere journal-
ists, trained in objectivity, and 
working with a high sense of 
Christian morality and public 
responsibility. 

It is easy to have an opinion; 
but it is not easy to establish 
a fact. I t is easy to pump out 
lying propaganda; but it is not 
easy to get the complete t r u t h 
and to give it to the people. 

Few people outside of jour-
nalism, and not so many in it, 
are aware of the influence of 



24 CAREERS IN CHRISTIANITY 

modern communications on a 
fr •ee people, like Americans. We 
have had a far-reaching revolu-
tion in communications in the 
past century or so; but its full 
impact has been felt only in the 
past decade or two. Few people 
have stopped to appraise its 
effect. Among those few are the 
Communists, and they have tried 
to turn it to their own evil pur-
poses. 

It is hard to realize that a 
little more than a century ago 
both men and news travelled no 
faster than the sailing ship at 
sea and the horse and buggy on 
land, that is, about nine miles 
an hour. Then came the rail-
road, the steamship and the tele-
graph. They were followed about 
three decades later by the tele-
phone. About , six decades later, 
came the automobile, the wire-
less and the airplane. In our own 
time came radio broadcasting, 
facsimile and television. The re-
sult is that the President can 
now speak to the United States, 
King George to the British Em-
pire, and the Pope to the Catho-
lic world. News of events in f a r 
away and strange countries pour 
into newspaper offices in the 
United States in a matter of 
hours, sometimes minutes, a f t e r 
the event. And if the news is of 
major significance a picture of 

the scene or of the leading ac-
tors will arrive within a few 
hours. The newspaper with this 
news, thousands upon thousands 
of copies of it, will in turn be 
rushed by trucks, railroads and 
airplanes all over the United 
States, and even to foreign coun-
tries. But before it can reach 
the reader the radio has broad-
cast the news to millions of lis-
teners. Thus people at home can 
follow happenings in London, 
Tokyo, Rome or Buenos Aires 
much as they previously followed 
happenings in their own local 
community. 

We have conquered both time 
and space. Ideas and news flow 
about the world with the speed 
of light. They do not stop at na-
tional borders, and we have a 
smaller and more integrated 
world than we once had—than 
we had only fifty years ago. A 
disturbance now in one part of 
this world affects the vital in-
terests of people in many other 
parts. An invasion in South 
Korea has repercussions all over 
the inhabited world. The same 
is largely true of an oil crisis in 
Iran, a famine in India, or an 
election in France. We have a 
new kind of world, although not 
many realize it. Or if they do 
they have not stopped to think of 
the consequences. One thing is 



CHRISTIANITY IN J 

certain, however, this smaller 
and integrated world must have 
peace to survive, and to have 
peace the people must have the 
t r u t h about themselves and their 
activities. 

This new dynamic world 
moves and acts on quick and ac-
curate information. Almost all 
modern activities demand it. 
Certainly business, education, 
government, scientific progress, 
and international relations re-
quire it. Wrong judgments 
based on false information can 
prove costly to both individuals 
and nations. The t r u t h should be 
available everywhere and to all 
people. Obviously no man's 
judgment can be better than the 
information on which he founded 
it. Give a man false propaganda 
or distorted or incomplete data 
and you polute his whole reason-
ing process. This is the terrible 
injury that the dictators of the 
police states are inflicting on 
their peoples. It should never 
happen in the f r e e world of the 
democracies. 

What is known as the journal-
istic technique is needed for the 
proper direction of this vast new 
system of communications that 
girdles the world and can be a 
source of great good or unbound-
ed evil. Simply stated this tech-
nique is the ability to report a 

OURNALISM TODAY 25 

news event on the basis of its 
facts and without regard to the 
prejudices or interests of the re-
porter. This seems easy but it 
is the most difficult task that the 
journalist ever encounters, and 
few indeed accomplish it. It is 
what is known in American jour-
nalism as objective reporting. 
It approaches what the philoso-
phers know as absolute truth. It 
implies high moral standards, 
complete fairness, scrupulous 
accuracy and a deep sense of re-
sponsibility to the public. It 
applies to editing the news as 
well as the gathering and writ-
ing of it. In other words, the 
news should be gathered and 
written on the basis of the facts 
and displayed in the newspaper 
on the basis of its interest or 
importance to the readers of the 
newspaper. 

The men and women who di-
rect the other communications 
should also have been trained in 
this journalistic technique. It is 
certainly vital to the radio broad-
caster of the news and important 
to the commentator." It should be 
the guide of the man or woman 
who writes the television pro-
gram, the radio script or the mo-
tion picture scenario. It is abso-
lutely vital to the editors of the 
big news services, the picture 
services, and the large feature 



26 CAREERS IN CHRISTIANITY 

services. The editor of the na-
tional magazine is better for 
long training in it. It is helpful 
to the chief editor of the book 
publishing firm. It is the basic 
training in the communicative 
arts. Without it they cannot 
meet their responsibilities in the 
kind of world we have today. 

Nothing would please me more 
than to be able to tell you that 
American journalism is meeting 
its responsibilities today. This I 
cannot do. It would not be the 
truth. It would not be objective 
reporting. 

There are great newspapers 
in the United States, and at their 
best they are the best in the 
world. These are doing an out-
standing job of gathering and 
presenting the news to their 
readers. But you can count them 
on your fingers. The great news 
agencies, The Associated Press, 
the United Press, and in large 
measure The International News 
are also doing an outstanding 
job of gathering and distribut-
ing the news of the United 
States and of the world. They 
are aggressive and objective. 
They are the best news agencies 
in the world and the American 
people owe them a debt of grati-
tude. Apart from these notable 
examples the press of the United 
States is a sad affair. Hundreds 

of newspapers not only do not 
face up to their responsibilities, 
they do not come up to their 
opportunities. 

The primary function of a 
newspaper is to print the news. 
Yet the vast majority of Amer-
ican newspapers are published 
to present entertainment rather 
than information. An analysis 
of the usual run of a large city 
daily newspaper will reveal that 
it prints around 100 columns of 
reading matter, and f u r t h e r 
study will show that about 75% 
of this space is devoted to en-
tertainment features of various 
sorts and 25% to news. This 
kind of newspaper can find 
plenty of space f o r comic strips 
and Hollywood gossip and sexy 
pictures, but it cannot find space 
f o r critical world situations that 
may well change the whole 
course of American history and 
affect every living American, 
and generations yet unborn. 

Too often this reading matter, 
whether news or features, is of 
low quality, morally and liter-
arily. Too often a large p a r t of 
it embraces stories of local scan-
dals, vice and crime. These, of 
course, should have a place in the 
news budget of the average 
newspaper, but their significance 
should not be exaggerated. The 
facts should be printed to in-



CHRISTIANITY IN JOURNALISM TODAY 27 

form people of conditions in the 
community, but their sordid 
angles should not be played up 
to g r a t i f y a morbid curiosity or 
to excite juvenile passions. Too 
often the criminal is presented 
as something of a hero instead 
of as the cheap punk that he is. 
Too often the privacy of the in-
dividual or the sanctity of the 
home is violated to make a story 
and a headline. Too often de-
tails are reported that should 
have been left f o r the medical 
journal. Too often court cases 
are tried in the news columns. 
Too often the really significant 
news of the community, of the 
nation, and of the world, is ig-
nored or slighted by superficial 
treatment. Too often trivial 
features of the news are blown 
up iii leads and headlines be-
cause they supply color or so-
called news interest, when in fact 
this amounts to distortion of im-
portant news information. 

The publisher and the editors 
of this kind of newspaper think 
they are producing a newspaper 
at the level of their readers, and 
many times they are. Their mass 
circulation proves that. But 
they have a low opinion of their 
reader, and they do little or 
nothing to elevate him. Such 
publishers and such editors and 
such newspapers almost never 

command the respect of their 
readers and of the community. 
Usually their real objective is 
the dollar in the cash register. 
Such publishers should be manu-
facturing shoelaces or directing 
a fleet of trucks instead of giv-
ing leadership and direction to a 
newspaper charged with the 
grave responsibility of inform-
ing the citizens of a f r e e democ-
racy. 

In justice to the American 
press it should be stated here 
that it is improving steadily. I t 
is better today than it was 
twenty-five years ago, and it was 
better then than it was at the 
turn of the century. Such as it 
is, and there is certainly room 
f o r improvement, it is the best in 
the world today. The proof of 
that rests in the fact that the 
American Reople are the best 
informed people in the world. 

Fortunately there are many 
men and women of high purpose 
and good morals on newspaper 
staffs. Not infrequently they are 
better than the newspapers they 
produce; and would turn out 
better newspapers if they had a 
f r e e hand. 

At its best the American news-
paper makes a tremendous con-
tribution to the community it 
serves. It supplies reliable news 



28 CAREERS IN CHRISTIANITY 

on which the community func-
tions and its citizens do their 
thinking. I t interprets local, 
state, national and international 
news events f o r its readers and 
clarifies their significance f r o m 
the American viewpoint. I t gives 
leadership to the community. I t 
battles for all worthy civil, cul-
tural and physical improve-
ments. It watches f o r any gov-
ernmental irregularities and any 
impingement of the rights of the 
individual citizen. I t helps mold 
a sound public opinion. 

Most impartial students of the 
American press agree that its 
one great need today is a code of 
morals, a code somewhat similar 
to those which guide physicians, 
lawyers, engineers and other 
professions or occupations. This 
code should be based on simple 
Christian morals. It should fix 
a low below which no news-
paper could go without retribu-
tion. It cannot, of course, supply 
ideals and principles to publish-
ers and editors who do not want 
them, but it would guide the 

staffs of newspapers in gather-
ing and writing and editing the 
news and would of itself make 
for better newspapers. The very 
fact that the staff of a news-
paper would know in advance 
about what its competitor would 
do would be helpful, and there 
would no longer be rivalry in the 
display of filth. 

If the American way of life 
is to continue, if our Christian 
civilization is to survive, it is 
necessary that the t r u t h prevail 
in this world of explosive ideas 
and f a s t communications. This 
can only be done by defeating 
Communist propaganda. The 
Communists expect to win; in 
fact they consider victory in-
evitable. They can be defeated 
only by objective American re-
porters and editors guided by 
Christian ideals and by Ameri-
can newspapers that will print 
the truth. This to my mind is a 
fine missionary field f o r sincere 
and intelligent men and women 
who want to serve their country 
and their God. 



CHRISTIANITY IN LABOR 
Address Delivered July 22, 1951 

of the people are taking the Ten Com-My fellow Americans 
radio audience. 

As a Catholic, as a citizen and 
as an individual workingman, 
clothed with the high privilege 
of speaking f o r more than six 
million of my fellow workers, it 
is my mission here this a f t -
ernoon to give as best I can, the 
basic principles on which the or-
ganized labor movement func-
tions. 

There will be those, of course, 
who will hasten to say that the 
actions of organized labor some-
times give the lie to our claims. 
I concede the t r u t h of the crit-
icism, but I also point out that 
it is unfair to expect perfection 
from the labor movement alone. 
Workers are individuals with 
the imperfections of all other 
men. For thousands upon thou-
sands of years we have all had 
before us the Ten Command-
ments. The history of those 
mandates is one of repeated fail-
ures. But I believe there has 
been progress, too. The trend to-
ward decency and better behav-
ior, although slow, has been in 
the main steady. I am optimis-
tic enough to believe that more 

mandments seriously now, than 
twenty-five years ago. 

The topic of this discussion, 
"Christianity in Labor," might 
seem to some people a narrow 
application of moral principles 
to a broad philosophy. 

Let me t r y to answer this ob-
jection, if I may, by defining 
the sense in which I am using 
the title "Christianity in Labor." 
I claim no competence as a theo-
logian, but I do know that our 
present Holy Father, Pope Pius 
XII, has repeatedly called upon 
Catholics to cooperate with all 
men of good will in the field of 
social reconstruction. As recent-
ly as the Summer of 1948, in 
addressing the College of Card-
inals, he said, "We turn to the 
Catholics of the whole world, ex-
horting them not to be satisfied 
with good intentions and fine 
projects, but to proceed courage-
ously to put them into practice. 
Neither should they hesitate," 
he said, "to join forces with 
those who, remaining outside 
their ranks, are nevertheless in 
agreement with the social teach-
ing of the Catholic church . . ." 



30 CAREERS IN CHRISTIANITY 

This spirit of friendly cooper-
ation between Catholics, Protes-
tants and Jews has always char-
acterized the American labor 
movement. American unions — 
unlike some of the unions in 
Western Europe—are "neutral" 
as to religion "— neutral in the 
sense in which this word is used 
by Pope Pius XI in his encycli-
cal "On The Reconstruction of 
The Social Order." This doesn't 
mean, however, that American 
unions are neutral as to morality 
and social ethics. Their policies 
and programs are solidly based 
upon the principles of the moral 
law and, in my opinion, are in 
harmony with the basic prin-
ciples of the social encyclicals 
of the Popes. 

You will understand, there-
fore, why I find it very easy to 
work within the CIO with men 
of good will, regardless of their 
race, creed, color, or national 
origin. I know many men of 
different faiths or no f a i t h at 
all who are trying to solve the 
economic problems of the United 
States according to the prin-
ciples of the natural moral law. 

As I have said, I believe that 
the trend of mankind is in the 
direction of decency and mor-
ality. Every day, more and more 
people are shocked by the vicious 

aggressions o f Communism. 
They are also becoming more 
and more aware of other aggres-
sions committed against their 
fellow man because of difference 
in race, creed, color or .national 
origin. They are paying atten-
tion also to the exploitation of 
some men by other men who are 
moved solely by greed. 

In the centuries passed it is 
quite easy to see where too many 
people were neutral as between 
justice and injustice. Except 
where their own personal inter-
ests were concerned, these people 
were neutral in their considera-
tion of many problems that are 
accepted today as everybody's 
business. Their neutrality was 
based of course on their accep-
tance of the theory that their 
destiny and the destiny of all 
other men could be worked out 
on the sole basis of material val-
ues. Many people still feel that 
way. The struggle in the world 
today, in fact, is between ma-
terial values and moral values. 
The f r e e peoples are coming 
more and more to realize that 
human values cannot be pre-
served unless moral values are 
recognized and conserved. 

Regardless of the words used, 
this concept can be recognized in 
the words and deeds of the real 



CHRISTIANITY IN LABOR 81 

leaders of American labor. There 
is nothing new about the con-
cept. Catholics especially should 
recognize it. Pope Leo XIII, 
Pope Pius XI and our present 
Holy Father have stated over 
and over again that we must 
base all our actions on moral 
•values. 

To get back to my specific 
topic—Christianity in Labor, — 
let me refer to something that 
all my listeners have heard over 
and over again, and it is t h i s : 
Labor has Dignity. 

Now, I'm afraid that that im-
portant t r u t h has become hack-
neyed and even boresome to 
many people. They dismiss it 
with a yawn and do not t r y to 
understand just what it means. 
Well, it has real meaning for 
me—moral meaning and relig-
ious meaning, because I heard 
a solid and convincing explana-
tion of it one time. Let me 
share that story with you. 

Twenty-five years ago when 
I was a young high school stu-
dent in Glassboro, New Jersey, 
there came to our parish church 
one Sunday a mission priest. In 
his sermon this simple, earnest 
man pointed out that our con-
gregation was comprised mainly 
of workers and their" families. 

He told us that Labor has Dig-
nity. But he also told us why. 

He reminded us that when 
Almighty God created man, He 
"put him in the garden to dress 
it and to keep it." In other 
words, man was given a divine 
mission to improve the earth 
that had been created f o r him. 
Then came, of course, the fall of 
man, the original sin. As the 
penalty, Almighty God decreed 
that the dressing and keeping 
and improving of the earth was 
to be burdensome and hard. But, 
said our preacher, there was no 
change in the original mission 
of improving the earth. The 
work was to go on and on, even 
though the labor be hard. 

"Therefore," said our little 
priest, "always remember that 
regardless of the work you do, 
whether it is digging in the 
ditch or working in a factory, 
you are carrying on the work of 
the f i r s t creation started by Al-
mighty God Himself. All use-
f u l human work has divine dig-
nity. Take pride in it." 

Believe me, most of the work-
ers of America do take pride in 
their work. I know many of 
them and I am never offended if 
one of them patronizes me a bit 
when we are discussing his par-
ticular skill. Everyone of you 



32 CAREERS IN CHRISTIANITY 

has seen a carpenter, or a ma-
chinist, or a blacksmith step 
back and look critically at the 
job he has been working on. 
You have seen, too, the smile of 
satisfaction or the frown of dis-
approval that came next. 

This pride of workmanship is 
responsible in large measure for 
the position of the United States 
today in the field of production. 
The American worker leads the 
world in productivity, efficiency 
and skill. We all know that. 

I now come to the point where 
it becomes necessary f o r me to 
look for a yardstick to use in 
discussing this topic of Chris-
tianity in Labor. I could, of 
course, present to you a long bill 
of complaint on the side of labor. 
If I tried to d r a f t such a bill I 
would probably be accused of 
being an agitator. Therefore, I 
will look elsewhere f o r the bill 
of complaint. No Catholic has 
to look f a r for it. 

It happens that this year of 
1951 is a very important mile-
stone for organized labor all 
over the world. This year marks 
the 60th anniversary of the 
great encyclical "On the Condi-
tion of Workers" by Pope Leo 
XIII, and also the 20th anniver-
sary of the other great encycli-
cal "Reconstructing the Social 

Order" by Pope Pius XI. It is in 
those two great documents that 
I find labor's bill of complaint, 
and likewise the moral solution 
of the problem. 

In 1891 when Pope Leo spoke 
out, the world was in a state of 
economic crisis. The doctrines 
of materialism and individual-
ism had divided all society into 
two warring camps. On the one 
hand were the great owners of 
property who controlled most of 
the earth's natural resources. On 
the other hand were the vast 
mass of working people and un-
employed who had virtually no 
property at all. 

Karl Marx had created and 
spread widely a doctrine that 
the problem could be solved on 
the sole basis of material values. 
Kings, emperors, and politicians 
in general also had a variety of 
materialistic solutions. Neither 
Marx nor the political leaders 
recognized that the trouble came 
entirely from materialism, and 
that it would take more than 
another brand of materialism 
to cure it. 

It was at the height of the 
controversy in 1891 that Pope 
Leo spoke out. 

Looking back over the centur-
ies he could see clearly the vari-
ous steps that led to the deorra-



CHRISTIANITY IN LABOR 
81 

dation and distress of the com-
mon people. He could see the 
greed that had developed to-
wards the end of the Middle 
Ages. He could see its growth 
through the Eighteenth Century 
and the Industrial Revolution. 
Lastly, he recognized clearly 
that in 1891 greed had come to 
be referred to as "enterprise" 
and avarice was referred to as 
"economy." 

While Pope Leo deplored 
Marxism, he gave his closer at-
tention to the conditions that 
made Marxism possible. His de-
nunciation of Marxism was 
closely linked with his denuncia-
tion of individualism and mater-
ialism. l i e tied them together. 

He was fully aware of the 
trend of the times. Pressures 
had already been directed 
against him to condemn the 
American Knights of Labor. At 
his request Archbishop Gibbons, 
later our f i r s t American Cardin-
al, investigated the Knights of 
Labor. The charges were proved 
unfounded. 

Pope Leo's Encyclical made 
two tremendous impacts. In my 
judgment, the more important 
impact was the encouragement 
it gave to exploited workers who 
welcomed the voice from the 
throne of St. Peter. The other 

impact was, of course, the out-
burst of denunciation and criti-
cism that thundered against the 
Holy Father's position. The 
character of the assaults upon 
him are the best evidence of the 
worth of the Encyclical. 

It is not my intention to quote 
verbatim from either of the 
great Encyclicals. I will, how-
ever, paraphrase in my words 
what I, as a labor leader, find in 
them. 

Pope Leo recognized that the 
workers of his day stood as the 
isolated and defenseless victims 
of callous employers and the 
greed of unrestrained competi-
tion. He pointed out that the 
earth, although divided among 
private owners, was created to 
minister to the needs of all men. 

Emphasizing that capital and 
labor are indispensable to each 
other, he enunciated what to me 
is the high point of that great 
document. He said mutual agree-
ment between and among men 
made f o r pleasant relationships, 
while conflict produced confus-
ion. As I understand him, he 
was merely saying that only an 
organized society could be an or-
derly society; in other words, 
disorganization created disorder. 

Pope Leo said it was shameful 
to treat men like chattels, and 



34 CAREERS IN CHRISTIANITY 

that to profiteer at the expense 
of human needs was condemned 
by Divine Law. He said that to 
defraud one of wages due was 
a sin crying to heaven for ven-
geance. He pointed out that pos-
session of private property was 
one thing while the use of that 
property was quite something 
else; and that both concepts 
must be interpreted in terms of 
the common good. He boldly as-
serted the authority of the 
Church to intervene in economic 
matters on moral grounds. 

Then he went on to say that 
the State itself must enact nec-
essary laws to insure public well-
being and private prosperity. I t 
is only by the labor of the work-
ing man, he asserted, that States 
grow rich, and he added that 
workers, because of their pov-
erty and helplessness, had claims 
to special consideration. He 
pointed out that strikes resulted 
mainly from hours that were 
too long, work that was too hard, 
or wages that were insufficient. 
While property owners certainly 
had a right to be secure, work-
ers, too, had property and pos-
sessions to protect. 

Then addressing workers di-
rectly he reminded them that 
life on earth has an eternal ob-
jective and that God Himself 

respects human dignity. There-
fore to consent to injustice is 
beyond the right of any indi-
vidual. While the personal ele-
ment in labor may permit an in-
dividual to accept any wage he 
chooses, the necessary element 
requires the worker to get 
enough from his labor to sustain 
himself and his family. He de-
nounced failure to do just that 
as a crime. 

In pointing the right path, he 
told the world that owners and 
workers could effect most of 
their objectives by organizing to 
deal with economic problems. He 
then made his most startling 
statement of all when he pointed 
out that labor unions are among 
the most important of all human 
organizations. For the State it-
self to prevent such organiza-
tion is to deny the right of 
its own existence. He said that 
laws prohibiting organization 
were not in accord with either 
natural or divine law and there-
fore must be considered as a 
species of violence. 

Despite the clarity with which 
Pope Leo wrote, many persisted 
in misinterpreting what he said. 
The result was the creation of 
a great deal of planned confus-
ion as to what his encyclical ac-
tually meant. That confusion 



CHRISTIANITY IN LABOR 81 

was cleared up f o r t y years later 
by Pope Pius XI, who used the 
anniversary of May 15 in 1931 
to issue his Encyclical on "Re-
construction of the Social Or-
der." He called opposition to lab-
or organization criminal injus-
tice. Affirming the right of the 
State to say what is licit and 
illicit in the use of property, he 
pointed out that wealth must be 
distribued a m o n g individuals 
and classes so that the common 
good would be promoted. He said 
that care must be taken to pre-
vent more than a just share 
from accumulating in the hands 
of the wealthy. 

Pope Pius broadened the scope 
of the Papal teaching. He said 
that to lower or raise wages 
merely with a view to private 
profit was contrary to social 
justice. He added that prices 
must be brought into proper re-
lationship with wage levels, 
truly an important commentary 
on today's extortionately high 
cost of living. Pope Pius went 
on to say that a proper order of 
economic affairs coulcHiot be left 
either to f r e e competition or to 
economic supremacy. He de-
nounced the concentration of tre-
mendous economic power in the 
hands of a few who are not the 
owners but merely the trustees 

or managers of capital. He add-
ed that the State is degraded by 
permitting such economic condi-
tions to exist. 

Both of these great spokesmen 
for the common man gave their 
attention to Marxism. Pope Pius 
XI summed it up in a few point-
ed sentences. He expressed sor-
row because workers had been 
misled into materialistic and 
atheistic doctrines that had f o r 
their ultimate objective the to-
talitarian state. But then he 
said that those who neglect to 
remove or modify conditions 
that exasperate the people, are 
most severely to be condemned. 

I believe that the programs of 
our great labor organizations on 
this continent reflect the teach-
ings of the Papal Encyclicals. 
Because of the neutral form of 
organization we follow as a rule 
in America, our philosophy is 
not openly identified as Papal 
social teaching. Nevertheless, 
the logic and the reasoning of 
the natural and the divine law 
dominate the policies of our or-
ganizations. 

I will not burden you with the 
step by step developments that 
have taken place in the labor 
movement over the last 60 years 
side by side with the spread of 
Papal Encyclical teaching. In 



38 CAREERS IN CHRISTIANITY 

one way the progress has been 
slow but then, of course, we 
must recognize that the spread 
of Encyclical teaching likewise 
has been slow. There has been 
resistance in high places to the 
growth of the labor movement 
and the spread of Encyclical 
teaching. I know what has gone 
on in the labor movement, and 
I cite the sharp criticism that 
Pope Pius XI directed at Cath-
olic leaders who opposed the 
teaching in the Encyclicals. 
While, as I say, the progress has 
been slow it has been rapid in 
comparison to what occurred in 
the centuries prior to 1891. All 
honest labor leaders give full 
credit to the contribution that 
Papal social teaching has made 
to our progress. 

It is interesting- to compare 
the scope of human activities 
covered by the labor movement 
of 1891 and the labor movement 
of today. Sixty years ago unions 
limited their objectives to wag-
es, hours and working condi-
tions. There was virtually no 
political action. Today it is f a r 
different. In this year of 1951 
we find labor still occupied, of 
course, with the basic funda-
mentals of wages, hours and 
working conditions, but even 
those items have been consider-

ably expanded. We of labor no 
longer base our demands for 
security in employment on a 
day-to-day material basis. Bare 
subsistence has been banished 
from the negotiation table. We 
reject the thinking of cold-blood-
ed economists who exclude moral 
values from their reasoning. 

And so today you find organ-
ized labor extremely active in 
many fields. We maintain that 
housing, the education of chil-
dren, medical care of the people, 
civil rights, conservation of nat-
ural resources, foreign policy 
and agricultural questions are all 
part of the economy. We know 
that Papal teaching supports us 
in these endeavors. ^Because we 
do not believe that labor has any 
unqualified prerogatives, we do 
not hesitate to insist that man-
agement likewise has no un-
qualified prerogatives. We con-
tinue to insist that labor have 
a voice in all decisions. 

Just as narrow men still per-
sist in misinterpreting Papal 
teaching, they also persist in 
misinterpreting our position. We 
are not f o r socialization of all 
industry. We do maintain, how-
ever, that when any industry at-
tains a position where it exer-
cises life and death control over 
the people, then it should be pub-



CHRISTIANITY IN LABOR 81 

licly owned and controlled If it 
cannot be controlled by other 
means. We likewise maintain 
that where private industry fails 
to meet the needs of the people, 
the State must step in and meet 
those needs. We are encouraged 
by the fact that Pope Pius XI 
took precisely that same position 
on public ownership. 

We of labor agree with the 
Papal definition of the functions 
of labor unions. These organiza-
tions of ours are not, as many 
people claim, merely defensive. 
We engage ourselves mainly in 
positive programs which look to 
increasing the welfare of all men 
everywhere, regardless of race, 
creed, color or national origin. 
Those are the purposes for 
which we were organized and 
they follow the definition of 
labor union functions set forth 
by Pope Leo XIII and Pope Pius 
XI. We are for the well-being of 
all men, but not as a mass. That 
is the concept of the Communist 
and the economic imperialist. We 
reject it. Our interest runs to 
individuals, each of them a 
member of human society, and 
each of them the innate posses-
sor of human dignity. It is the 

dignity of the individual and the 
dignity of his labor which we 
are defending. 

As I read the Papal Encycli-
cals I notice throughout this 
stress on human dignity. If this 
dignity is to be fully exercised 
it must be assured of security 
in every sense of the word—in 
childhood, in adult years, and in 
old aire. That security cannot 
be attained alone by purely ma-
terial considerations. It is not 
only a material issue. It is a 
moral and spiritual issue. 

We therefore resist the for-
mulae and programs of those 
who for one reason or another 
try to confine these discussions 
to material aspects. One group, 
those who wish to be economic 
dictators, want private totalitar-
ianism. Their horizon stops at 
the cash register. The other 
group of the Kremlin variety 
want political totalitarianism. 
We believe totalitarianism of 
any sort is vicious and destruc-
tive of human dignity. We are 
intent on making real democracy 
work.« We will not be exasperat-
ed by advocates of totalitarian-
ism into surrendering to similar 
un-Christian methods. 



CHRISTIANITY IN INDUSTRY 
Address Delivc 

Christianity may exist in In-
dustry in two ways. By remote 
and by direct influence. The re-
mote influence is evident today 
in the growth of ordered living, 
the abolition of slavery, social 
security, improved living condi-
tions and the recognition of the 
right of workers to organize to 
safeguard their rights. 

The direct influence of Chris-
tianity in Industry is not so 
evident, for that would imply a 
radical departure from present 
economic policy, both on the part 
of capital and on t h e , p a r t of 
labor. 

First, on the part of capital. 
A Christian must recognize that 
the word "Capitalism" was un-
known until the end of the 
eighteenth century. The word 
"Capitalism" has many shades 
of meaning, and the economic 
system which bears that name 
has many forms, ranging all the 
way from what is reasonably 
good to what is downright 
wrong. One such form called 
Liberal captitalism, which con-
doned monopolistic practices, is 
a system by which great masses 
of wage earners are subject to 

;d July 29,1951 

capital in the hands of the few 
who are able to divert business 
activity to their own will with-
out due regard f o r the workers 
or the common good. Capitalism 
in this sense was founded on 
the non-Christian or even anti-
Christian principle of "historical 
Liberalism," that is, the owner 
of property may do with it what-
ever he pleases. The function of 
the state was purely negative, 
like a policeman who does not 
interfere in other people's busi-
ness. 

This kind of capitalism which 
meant freedom only f o r the one 
who has, and mere existence for 
those who have not, created so 
many injustices that in some 
parts of the world there was a 
strong reaction which has re-
sulted in various forms of State-
Socialism and Marxian Com-
munism. Here it is not the liber-
al Capitalist or owner who de-
termines who shall get all, but 
the Dictator. As the liberal capi-
talist justified his selfishness on 
the grounds that he was acting 
on behalf of humanity, so the 
communistic dictator boasts that 
he is doing all for the benefit of 



CHRISTIANITY IN INDUSTRY 39 

the workers. Liberal Capitalism 
concentrated wealth in the hands 
of a few owners; State-Social-
ism or Communism concentrates 
it in the hands of a few bureau-
crats. Actually, Socialism is 
nothing else than the forcible 
organization of a chaos created 
by the selfishness of many of the 
rich of the old capitalistic sys-
tem. It merely carries to an ex-
treme the false principle that 
man lives only to create wealth, 
either for a few individuals or 
a few bureaucrats. The Liberal 
Capitalist said: "This is mine, 
for me"; Communism says: 
"This is ours, for us, but I the 
Dictator will tell you what is 
yours." 

If Christianity were introduc-
ed into industry, these two false 
principles that property exists 
solely for the individual, or that 
property exists solely f o r the 
State, would have to be aban-
doned. The new principle would 
be: the individual and private 
•property must serve not only 
self but also the common good. 
In other words, the right to 
property is not only personal, 
but it is social as well. 

What then does Christianity 
dictate? Here it teaches, that 
since the modern property owner 
has already surrendered a por-

tion of his title to profits, name-
ly, management and responsi-
bility, a f a i r portion should pass 
to the workers. Hence the official 
teaching of the Church is: 
"wherever possible there should 
be a modification of the wage 
systems, so that the worker will 
receive a just and sufficient liv-
ing wage or a right to a share 
in either the profits or owner-
ship of industry." 

The Church is in favor of a 
wider distribution of wealth, 
primarily for the sake of free-
dom. One may ask, why am I 
f r e e ? And the answer, because 
I have an immortal soul. Only a 
spirit is free. Ice is not free to 
be warm, nor is fire f r e e to be 
cold. As the soul is the spiritual 
guarantee of my freedom, so 
property is my economic guaran-
tee of freedom. I call my soul my 
own because I am; I call proper-
ty my own, because I have. Prop-
erty is the extension of person-
ality. That is why, in the re-
verse, Communism, which de-
stroys property, destroys person-
ality. The immorality of Mono-
polistic Capitalism and the im-
morality of Socialism or Com-
munism is in the fact that it 
puts concentrated ownership 
either in the hands of a few 
Capitalists or a few Bureau-



CAREERS IN CHRISTIANITY 40 

crats, both irresponsible, and 
therefore an insult to the dignity 
of man. 

It seems to me that Capitalism 
has been very short-sighted. By 
not voluntarily returning to so-
ciety either in the form of shar-
ed property, or in the form of 
charity, a portion of its profits, 
it has thus prepared the way for 
Government to take most of the 
profits. The result is that now 
neither the workers nor charity 
receive their just benefits, but 
primarily the Government and 
its bureaucrats. If the Capital-
ists complain that the workers 
are irresponsible, it is because 
Capitalism in the past has not 
made them responsible. The best 
defenders of a true capitalism 
are those who have some capital 
to defend. Workers might sit 
down on someone else's tools, but 
they will not sit down on their 
own. 

In brief, the differences be-
tween either old Monopolistic 
Capitalism, State-Socialism, or 
Communism and Christianity 
are as follows: Under Monopo-
listic Capitalism the owner kept 
all the eggs in his basket and 
gave the workers a' few of them 
in the form of very low wages. 
Under Communism and Social-
ism, the State makes an egg 

omelet and gives the workers a 
piece of it, even though they 
want their eggs fried sunny side 
up. Christianity says: Divide the 
hens, then let every man get his 
own share of the eggs and .cook 
them as he pleases. 

This appears to be the right 
and just solution and implies 
that labor should get a few hens, 
provided it also assumes a defin-
ite share in tne responsibility of 
industry. That brings us up to 
the Christian solution of the 
labor problem and here I set 
down some of its principles: 

1) Labor, capital and brains 
should all unite f o r the common 
good, and to ask which is more 
important is like asking which 
is the most important leg of 
a three-cornered stool. 

2) The right of labor to or-
ganize is a natural right, but 
its primary purpose is not only 
to "increase the output" as the 
Soviet Union holds, nor to pit 
itself against capital as a com-
peting force to get shorter hours 
of work and higher and higher 
wages irrespective of the com-
mon good, as it is so often the 
case today. Rather its aim should 
be to join with Capital in such a 
way that both may share in the 
f r u i t s of their combined efforts. 

3) Labor must not be regard-



CHRISTIANITY IN INDUSTRY 41 

ed as a "hand" as the old Mono-
polistic Capitalism regarded it, 
nor as a "stomach" as Commun-
ism today regards it, but as a 
personal co-partner, for it is 
"entirely false to ascribe the re-
sults of industry to either Capi-
tal or labor alone." 

4) Labor should not fall into 
the old error of Capitalism. 
Capital once said to labor: "You 
work f o r me and I will keep the 
profits"; labor would be wrong 
in now saying to Capital: "I will 
take whatever you make, but you 
keep the headaches." If labor 
has a right, it also has a duty 
and responsibility, f o r these are 
never found apart. 

5) As Capitalism today is 
subject to the State f o r the com-
mon good, so that its profits, its 
inter-state commerce, its social 
insurance and security are all 
subject to State-inspection, so 
should Labor organizations be 
subject to Government inspec-
tion for the common good. As 
Capital is not an end in itself, 
neither is a labor organization. 
Neither may offend against the 
common good, or be a state with-
in a state or claim they have 
rights independent of their duty 
to society and the common good 
of civilization. 

6) Capital today has very lit-

tle money to give away because 
of government control, but La-
bor organizations, inasmuch as 
they are f r e e from such con-
trol, have money in their treas-
uries which could be used not 
to sabotage property but to 
gain good will among all peo-
ples. This would be achieved by 
works of charity which Labor 
organizations once performed in 
the days of living faith. 

If this ideal could ever be 
achieved I could see where La-
bor would have quite a distinct 
social advantage over Capital. 
Capital is the servant of justice 
today, either through govern-
ment control or its contracts 
with labor unions. But labor or-
ganizations could be the servants 
of charity by the use of their 
funds for those high purposes 
to which they were initially dedi-
cated. 

In the middle ages, Labor or-
ganizations, or "Guilds" as they 
were then called, used their 
funds to aid their members in 
Christ-like ways. For example, 
they erected entire villages for 
the old and indigent workers. 
One of the 12th Century unions 
wrote in its constitution, and I 
quote: "Whosoever shall fall in-
to old age or poverty or into 
helpless sickness, and has no 



42 CAREERS IN CHRISTIANITY 

means of his own shall have such 
help as the leaders and brethren 
of the guild think right," un-
quote. Workers who died with-
out means were "to be buried at 
the cost of the guild." 

Who is it that could find 
fault with present day labor 
unions if they practiced that 
kind of Christian charity to-
wards their own members and 
for the common good? 

Such is the Christian way; 
partnership, co-operation, jus-
tice. If only we would make it 
work. Naturally the Christian 
ideal will not work if we do not 
accept the basic teachings of 
Christ. Many of us are selfish, 
greedy and out to get ours re-
gardless of the fellow man. This 
false philosophy cannot produce 
co-operation and partnership. 
We have to give in order to re-
ceive. The world today cannot 
stand for selfishness and greed 
as the main ideas in business. 
History tells us that. During 
the nineteen twenties we had 
much selfishness and dishonesty 
in industry. Then came the crash 
and with it, the rise of Hitler, 
the growth of Socialism and the 
boldness of Communism, along 
with more and more power in 
Government. People will not take 
another depression like 1929, 

and Stalin knows that. I t has 
to be self-control or government-
control. We must practice Chris-
tian principles, or we must take 
orders from a government dic-
tator. It's that simple. Either 
we shall have Christianity and 
freedom or totalitarianism. I t is 
up to all of us who are en-
gaged or interested in industry 
to make the choice. 

Since so few people today be-
lieve practically in God and the 
fullness of Christ in His mysti-
cal body, we would not expect 
them to do this.'But it is worth 
knowing that when Christianity 
impregnates a union, the soul 
must be cared for as well as the 
body. 

In resume, therefore, the prin-
ciples governing industrial life, 
to mention only a few, a r e : 

a) Social justice aftd social 
charity, neither of which virtues 
alone will suffice. No amount of 
charity can make up for viola-
tions of justice—and no amount 
of justice apart from charity 
will attain a proper moral status 
for members of the human fami-
ly.' 

b) The compelling honest co-
operation between owner and 
worker for their own individual 
welfare and the benefit of soci-
ety. 



CHRISTIANITY IN INDUSTRY 43 

c) The social and moral duty 
and responsibility of the owners 
of wealth. 

d) Freedom on the part of in-
dividuals and smaller groups to 
form industrial organizations to 
protect themselves against larg-
er groups, especially the State. 

e) Universal duty of social 
justice—relating everything in 
its right order for the good of 
the individual and f o r the com-
monweal. Moral reform must 
march side by side with social 
reform. 

All these principles are based 
on the spirit of the gospels, the 
moral law and the virtues of 
Charity and Justice. 

These suggestions f o r capital 
and labor you may say are 
ideals. If this be so, then Chris-
tianity has become one with the 
impractical. Actually, these are 
not merely ideals, but practical 
Christian solutions to the prob-
lem of industry. Before they can 
be realized, however, the hearts 
of men must be changed. All 
economic reconstruction is con-
ditioned on spiritual betterment. 
A good social order is dependent 
on Christian living, but Chris-
tian living is impossible without 
Christ. And may I say here that 
Chirst belongs neither to Capital 
nor Labor exclusively; neither 

can the Rich nor the Poor claim 
Him uniquely. 

Although social and economic 
troubles by which we are har-
rassed appear to be the real fac-
tors in the world's present un-
rest, they are merely symptoms 
of a more deep-seated evil. For 
when you study any social ill 
deeply enough, you will find that 
it rests on an economic injustice 
and when an economic injustice 
is analyzed it is apparent that it 
is the result of moral weakness. 
There is therefore only the mor-
al problem of how men and wo-
men in industry live. We are not 
going to bring lasting peace into 
the world by mere economic or 
social changes. They are usually 
the results of ill-disciplined hu-
man nature. Christ came to 
bring peace on earth to men of 
good will. We shall know lasting 
peace and have real security only 
when men bring Christ back into 
their lives and He becomes the 
guiding force in the thinking 
and living and the planning of 
individuals and of nations. 

The leadership of America is 
the only ray of hope left for the 
f r e e peoples of the world as well 
as the millions behind the iron 
curtain but that leadership must 
be militant, active and Chris-
tian, and based on a philosophy 



44 CAREERS IN CHRISTIANITY 

that will prove that the brother-
hood of man under the Father-
hood of God really works. 
THAT'S CHRISTIANITY IN 
INDUSTRY. It is that and not 
our army and navy or the 
atomic bomb that will defeat the 
diabolical and atheistic Com-
munist hoards. American Catho-

lics particularly have the grand 
opportunity to show such leader-
ship now, even if they have to 
go it alone, before it is too late, 
in order to save humanity as 
well as their own personal skins 
or better still, of course, to do 
it for the honor and the glory of 
God. 



CHRISTIANITY IN SCIENCE TODAY 
Address Delivered August 5,1951 

In the traffic of man with the 
world of nature, modern science 
is the one highway of the mind 
that has never had a full, Chris-
tian inspiration. Philosophy has 
been a servant of theology. Ar-
chitecture in the past has 
uttered sermons in stone. The 
great a r t of the western world 
has been Christian a r t ; and our 
literary heritage is a record of 
Christian man and Christian 
motives. But the one great dis-
cipline that has shunned the 
favors of religion has been mod-
ern science. 

At first glance, this coldness 
of science to religion might seem 
a mere historical accident that 
a renewal of Christian fervor 
would overcome. For at the 
time when science was gaining 
ground in the world of matter, 
Christianity was losing ground 
in the hearts of men; at the 
time when modern culture was 
riding onward to its shining ma-
terial triumphs, western Europe 
was reeling backward into spir-
itual defeat. But t r u e as all 
these facts may be for history 
and tragic as they may be f o r 
man, they do not reveal, as a 

matter of logic, how science fits 
in with the organic Christian 
culture of the past and with the 
eternal Christian principles of 
the past, the present, and the f u -
ture. To unfold that logic, it is 
useful to ask what science is 
not, then what science is, and 
finally what is the meaning of 
Christianity in science today. 

First of all, what science is 
not: 

To speak of religious poetry 
and Christian art, of Christian 
philosophy and the Catholic- no-
vel, makes sense. I t does not 
make sense to speak of religious 
physics, Christian biology, and 
Catholic chemistry. There are 
Christian men and Christian 
principles. But there are not 
Catholic electrons nor Christian 
laws of gravity. From even 
these shadowy examples, it is 
quite clear that modern science 
has a different color from other 
activities of the mind which 
have burned their brightest in 
the light and the warmth of 
Christian inspiration. 

Christ came to Christianize 
men. No other visible creature 
save man has been drawn up to 



46 CAREERS IN CHRISTIANITY 

a supernatural status. The 
mountains and the seas, the 
stars and the atoms, the animals 
and the plants could not be ele-
vated to a loftier realm than 
they now dumbly inhabit. But 
through Christ, man was born 
again into a new life above his 
natural one, the life of grace 
which is the life of God. No 
wonder that we cannot speak of 
a Christian electron. The lenses 
of science can observe at most 
only the aspects of the visible 
universe that have never been 
Christianized and never will be 
Christianized. 

Moreover, the revelation of 
God was not deposited as a sci-
entific textbook to compete with 
modern biology and chemistry. 
Revealed t r u t h instructs man 
not in laws that rule the ma-
terial world and touch his body 
but in laws that lead to another 
world and save his soul. That 
is why the Ten Commandments 
are Christianized, but not the 
law of gravity. 

Science cannot refute relig-
ion, and religion does not com-
pete with science. The same 
judgment could be reached about 
religion.and a r t or religion and 
poetry. Yet there does happen 
to be a Christian a r t and a 
Christian literature. Why then 

not a Catholic physics or a 
Christian chemistry? 

Art and poetry and literature 
and even philosophy turn man 
inward upon himself. They are 
achievements by the mind and 
for the mind, and they put the 
mind in possession of itself, 
rendering it free, open, aware of 
its dignity as a creature and its 
destiny as a soul. These activi-
ties show reason at its highest 
natural summit. They f r e e man 
from attachment to sense pleas-
ure and open him to new alti-
tudes. They are works of the 
interior man, the man that 
Christianity perfects by grace. 
It is not surprising then that 
artists and poets, novelists and 
composers, philosophers and 
even architects, should find rich 
outlets f o r their genius under 
Christian auspices. 

Mapped out against these 
other activities, modern science 
takes a different direction. Ex-
cept in a dim and feeble way, 
it does not aim to perfect that 
inner man ? which grace raises 
aloft. It puts the niind not so 
much in possession of itself as 
in possession of nature. In sci-
ence, the interest of the mind is 
channeled to things outside it-
self, the things that can be 
counted and controlled. Sciences 



CHRISTIANITY IN GOVERNMENT TODAY 47 

like physics and biology focus 
upon outer sense experience and 
ignore those inner lights of the 
spiritual mind. The sciences 
leave the sense world at its own 
level; they decline to push on-
ward to the deeper level of 
causes and reasons, which are 
the highway to God. 

I t is easier to show what sci-
ence is not than to answer our 
second question, what science is. 
I t is always easier to be nega-
tive rather than positive, to de-
stroy rather than to construct, 
to burn a picture rather than 
stroke out a new one. The world-
picture of science should not be 
burned but only hung within a 
larger gallery and against the 
background of other pictures, 
like those of philosophy and the-
ology. In a science-minded cen-
tury like this, the task of our 
universities should be the squar-
ing of what is positive in sci-
ence, with well established prin-
ciples known by other means. 
This is not to condemn science. 
I t is only to integrate it. And 
only when so integrated within 
a full perspective, divine as well 
as human, can the science, which 
man's genius has carved out, 
serve the cause of truth, the 
cause of man, and hence the 
cause of science itself. 

Against a backdrop of know-

ing what science is not, what 
shall we say that science is? 

The two wings that have 
brought science to its present 
heights are first experiment and 
secondly measurement. These 
are not the only organs of sci-
entific method, but they are the 
vital ones that rule everything 
else in the logic of the labora-
tory. 

Experiment should be clashed 
against experience by which the 
ordinary man gains access to 
knowledge. Experience takes 
things as they are. Experiment 
does not; it controls things; it 
disturbs them. It is a controlled 
experience or a controlled sense-
perception. To the extent that 
science controls phenomena, say 
the fall of a body or the course 
of a disease, it understands 
them. Prediction, as in fore-
casts of the weather or in 
charts of the stars, is a substi-
tute form of control, yielding 
man knowledge of facts as 
though he were directing them. 
In the strict scientific method, 
only what bows to human power 
is grasped by human minds. 
Here man understands only 
what he can make according to 
his own image and likeness. He 
holds communion not with the 
values that master him but with 



48 CAREERS IN CHRISTIANITY 

energies that serve his own pur-
poses. • 

A similar story is told by 
measurement. How do we get 
our scales and clocks and yard-
sticks ? All of them are pat-
terned upon our senses. The 
foot-measure, f o r instance, was 
made from a comparison with 
human feet. Scales are built 
and their readings made mean-
ingful only because we know 
what weight is, by means of 
holding something or pushing 
something with our own hands. 
A light-year is appreciated by 
reference to an ordinary year, 
and the ordinary year is stand-
ardized by the daily cycle of 
night and day affecting our 
bodies. Now the meaning of all 
this is that for scientific method, 
the reference-point f o r all 
measurements and the final 
readings of all instruments are 
scaled down to the size and 
structure and sensation of the 
animated body of man. Science 
tailors the universe to human 
size and makes it speak only a 
human language. What is not 
proportioned to our bodies and 
what is in fact not material at 
all, scientific method must pass 
over in silence. The scientific 
world thus becomes a world 
thought out—as f a r as such a 
"»•oject can be carried—in the 

image and likeness of man. The 
truths and values beyond con-
trol and beneath measurement 
must forever escape experimen-
tal test and the finest instru-
ments our laboratories can de-
vise. 

Yet an important part of hu-
man life is occupied with 
making things through proper 
control and measurement. Here 
is the area where the rich posi-
tive meaning of science may be 
fruitfully found. Although sci-
ence ignores the truths and the 
values that master man, it does 
enable him to prosper in his 
own dominion, the mastery of 
nature. Although silent about 
the goals of man and the laws 
that direct him goalward, sci-
ence does enable man to con-
struct whatever he needs to 
make his material life more 
comfortable, more convenient, 
and more conducive to his hu-
man dignity and to his destiny 
that is divine. Here then is the 
fulcrum where science and 
Christianity may meet. Though 
not directly perfecting the inner 
man, science eases his outer life 
so that this inner nature can 
develop the more freely and 
fully. It yields the material re-
sources f o r the expression of 
spiritual energies at both the in-
dividual and social dimension of 



CHRISTIANITY IN GOVERNMENT TODAY 49 

human life. But there is one 
thing that it does not yield—the 
uncontrollable and immeasur-
able truths that compel our in-
tellect and the good that com-
mands our will. 

What then is the problem of 
Christianity in science today? It 
is indeed a central problem of 
our century. For science, in the 
minds of men who decide in ad-
vance that there is no world ex-
cept science's, has stumbled out 
of rank in the line of march 
that is our spiritual culture and 
our Christian vision. For a long 
time, science has often been in-
voked to liberate man from the 
dogmas of religion; today, in 
the atomic age, men are asking 
Christianity to deliver them 
from the dangers of science. 
For a long time, authority in re-
ligion has been challenged on 
the grounds of controlling 
t r u t h ; today nearly everybody 
agrees that atomic energy is too 
dangerous and must be control-
led. 

Christian minds know that 
science and religion can work 
harmoniously together, the one 
developing matter in the ser-
vice of man and the other de-
veloping man in the service of 
God. The atom bomb could be 
controlled by a Christian con-
science,' because Christian con-

science is controlled by the t r u t h 
of the only Master that there 
can be, namely, God. 

Christianity in science today 
is not a f a c t ; it is a need. I t is 
not an achievement; it is a goal. 
Science is in secular hands be-
cause science came forward in 
an age of un-Christian and sec-
ular hearts. The task of Chris-
tian culture, which is really our 
western culture, is to recover 
that science f o r the service of 
man's destiny. I t is not an easy 
task and not one that can be 
done without the hard, patient 
labors of our universities. But 
upon its achievement in this, the 
atomic age, there hangs in the 
balance the f u t u r e of all our 
civilization. 

What is needed first of all are 
heroic efforts of Christian edu-
cators toward a more organic in-
tegration of science with the 
whole of learning. This project 
means, concretely, that science-
teachers locate their subject-
matter on the whole globe of 
knowledge and chart out those 
other truths, in the nature of 
things and in the revelation of 
God, which escape control and 
exact' obedience. These refer-
ences to other fields should not 
be relegated by Christian edu-
cators to the mere introduc-



50 CAREERS IN CHRISTIANITY 

tions of their courses in the sci-
ences. 

Let us take an example: The 
typical modern physicist and 
even the modern biologist are 
now claiming that they cannot 
detect purpose but only chance 
and disorder in nature. At the 
appropriate traffic signal in a 
physics or biology course, the 
Christian teacher can take up 
this challenge and show that at 
a level beyond science purpose 
and order can be glimpsed by 
man and that in a world with-
out order and without purpose 
even the activity of the scientist 
would be impossible. 

True enough, such a discus-
sion does lie outside the fron-
tiers of the science being taught 
but not beyond the range of hu-
man interests. Philosophy may 
be accidental to science, but it 
is not accidental to man. In 
stronger words, although there 
is no physics which is Christian 
or biology which is Catholic, 
there are biologists who are 
Christian and physicists who 
are Catholic. A critical need in 
our Christian institutions of 
higher learning is a staff of 
teachers who can handle both 
the sciences and theology in 
their classroom. Such teachers 
can integrate science and Chris-
tianity because they are inte-

grating men who are both sci-
entists £nd Christian. Their 
graduates, in turn, will be as a 
leaven in their own professional 
careers amid secular colleagues. 

There is then at the intellec-
tual level a great need f o r 
courses in the sciences which 
can introduce good philosophical 
or theological answers to ques-
tions that secular minds solve 
with a bad philosophy. In the 
second place, there is an even 
more immediate need f o r Chris-
tian principles to control the 
power which modern science has 
lavished on modern man. Such 
power is neither good nor evil. 
It is simply indifferent. Yet it 
cannot be applied with that 
same indifference; and if the re-
sources of the atom are to be 
commandeered f o r human pro-
gress, then it is urgent that the 
Christian conscience of our so-
ciety be recovered. Our educa-
tors and our writers and our 
statesmen must emphasize that 
even political control of atomic 
energy will not, in the final 
count, be enough. There must 
be a Christian conscience in the 
omnipotent scientist lest he ex-
plode his atoms to the collapse 
of civilized society. Both in 
Britain and in America, there 
have been serious leaks in 
atomic secrets. Against such 



CHRISTIANITY IN GOVERNMENT TODAY 51 

disloyalty to government and to 
God, a Christian conscience can 
guide scientists and guard so-
ciety. 

That is a big reason why we 
need Christianity in science 
today. 

No more f r u i t f u l career could 
await talented young Chris-
tians who study science in its 
various branches but keep their 
own roots in Christian soil. 
This is a call not merely f o r 
Christian students but f o r 
Christian scholars, minds that 
love ideas and t r u t h and are 
willing to be painstaking in 
their search of knowledge— 
without regard f o r economic 
gain or other practical conse-
quences. This is a call to par-
ents that they dissuade their 
children f r o m choosing a career 
only because of economic re-
turns or social advantage and 
that they encourage their sons 
and daughters that the primary 
object of college studies is the 
development of the mind and the 
pursuit of t r u t h f o r its own 
sake. This is a call to business 
men of suitable means to help 
our Christian schools in the 
work of re-integrating the 
Christian mind which science 
and industry, while profitable 
commercially, has lured away 
from truly Christian interests. 

Let it never be said that our 
science and our industry profit-
ed at the expense of our schools 
and our culture and that the 
men who made and now make 
such profits did not make their 
returns to culture in general 
and to Christian education in 
particular. 

Christian minds that know 
philosophy and theology in ad-
dition to the sciences have a 
crucial role to play in overcom-
ing the mental paralysis that is 
shrivelling the typical Ameri-
can university into so many 
atomic departments, each aim-
ing to apply the scientific 
method to its subject matter. 
The method of physics and 
chemistry and biology has been 
extending its monopoly during 
the recent period to psychology, 
sociology, ethics, history, and 
even literature. In view of what 
Science is not, such over-confi-
dence in the scientific method is 
fated to failure in our universi-
ties and in our culture. Six 
years ago this month, the atomic 
bomb plummeted down on Hiro-
shima. Already in the infancy 
of the atomic age, it is quite 
apparent that science alone can-
not protect man against the 
power that it has created. 

The full meaning of scientific 
fact and the adequate control of 



52 CAREERS IN CHRISTIANITY 

scientific power depend upon 
the recovery of science by 
Christian culture. What is 
Christian in the work of a sci-
entist can be as a soul and what 
is scientific can be as a body. 
With Christianity and science 
pooling their resources, civiliza-
tion in its spiritual and material 
totality can advance beyond 

measure. With science alone, 
our civilization will become as a 
body without a soul, a dead 
body, a corpse. Without spiritual 
food, our civilization will become 
the prey f o r the vultures that its 
own materialism is hatching. 

May God grant to all sci-
entists to be Christian and to 
many Christians to be scientists. 



CHRISTIANITY IN GOVERNMENT TODAY 
Address Delivere 

I have been asked to talk to 
you today about Christianity in 
government. 

The whole history and tra-
dition of the government of the 
United States is founded upon 
Christianity and democracy, 
where the people exercise the ul-
timate civil authority, guided by 
Christian principles of justice, 
equality and respect for the dig-
nity and rights of the individual. 

Today our Christian demo-
cratic way of life is challenged 
by an atheistic totalitarian dic-
tatorship that denies God and 
denies the inherent rights of the 
individual. I t is only a little more 
than five years ago that we 
fought the greatest and most 
costly war in history t ° put 
down the totalitarian dictator-
ship of Nazism. We won that 
war. But we have not found 
peace. A new totalitarian threat 
challenges us. 

The fundamental principle of 
this totalitarianism is that the 
state possesses complete power 
oyer the, citizens.' Under a totali-
tarian government the individu-
al citizen is nothing more than 

August 12,1951 

a tool of a gigantic machine. 
Whatever rights he may enjoy 
are granted him by the state. 
And if the rulers of the state de-
cide to restrict those rights or 
even take them away entirely, 
they are f r e e to do so. His prop-
erty, his education, his work, his 
religious worship, his very life— 
all these depend entirely on the 
will or the whim of those who 
grasp the power of government. 

Since a totalitarian govern-
ment denies that the citizens 
have any personal, inalienable 
rights, it also must logically de-
ny other basic truths. I t must 
deny the immortality of the hu-
man soul, f o r if it admitted that 
the citizens are destined to eter-
nal life, it would have to 
acknowledge that they are in 
some respects superior to the 
state. A totalitarian state must 
deny • the existence of God, for 
if it admitted a Supreme Being, 
it would have to recognize limits 
to its own authority. 

This is the very antithesis of 
our own government of the peo-
ple, by the people, f o r the people. 
It directly challenges the con-
cept expressed, when America 



54 CAREERS IN CHRISTIANITY 

first spoke as a nation, in the 
Declaration of Independence. 

The Declaration of Independ-
ence'said: "We hold these truths 
to be self evident, that all men 
are created equal, that they are 
endowed by their Creator with 
certain unalienable rights, that 
among these are Life, Liberty 
and the Pursuit of Happiness." 

By declaring these rights to 
be God-given rights, natural and 
unalienable, the Declaration of 
Independence asserted that no 
government of men had bestow-
ed them and no government 
could add to them, diminish 
them, alter them, or take them 
away. 

The first ten amendments to 
the Constitution — the Bill of 
Rights—enumerate certain na-
tural rights which no govern-
ment shall abridge, including in 
the first amendment freedom of 
religion, freedom of speech, free-
dom of the press, and freedom 
of assembly. 

The exercise of civil authority 
under our government, conceived 
in liberty and dedicated to the 
principle that all men are cre-
ated equal, must be carried out 
under the Christian principles 
of mercy and justice, applied 
equally and even-handedly to all 

citizens. Civil authority must be 
exercised—in the words of the 
United States Constitution—"to 
promote the general welfare." 
This means there must be no 
special treatment f o r some above 
others, no special privilege for 
any citizen or group of citizens 
at the expense of any other citi-
zen or group of citizens. 

As one who has spent many 
years in public service—as a 
legislator, councilman, and may-
or—there can be no doubt in 
my mind that the man who be-
comes a public official takes on 
grave responsibilities. 

Certainly now, as Director of 
Price Stabilization, I can say 
that this is true. For every regu-
lation issued by the Office of 
Price Stabilization is likely to 
affect every man, woman and 
child in America. 

Every man in public office 
takes on a dual responsibility; 
to His Maker as the source of all 
authority; to the people whose 
welfare depends upon his wis-
dom and his integrity. He must 
be true to his responsibilities to 
both. 

In each case, he must be guid-
ed by his conscience. Regardless 
of the care he exercises in mak-
ing his decisions, those decisions 



CHRISTIANITY IN GOVERNMENT TODAY 55 

are often subjected to violent 
differences of opinion. For the 
American people cherish — and 
must always continue to exer-
cise freely—their right of f r e e 
speech and f r e e criticism. 

The fact that citizens are 
obliged to respect and to obey 
civil authority does not deprive 
them of the right to express 
their opinions about the effici-
ency and the policies of those 
who govern them. I t has always 
been understood that we may 
speak our minds, openly and 
frankly, about the way in which 
civil officials fulfill their duties. 

I t is interesting to recall that 
Pope Pius XII, in his Christ-
mas message of 1944, praised the 
democratic way because, as he 
said, the citizen is not compelled 
to obey without being heard, and 
has the right to express his own 
views about the duties and the 
sacrifices imposed upon him. 

I have always found that f a i r 
and honest criticism is helpful 
to me as a public official. 
Whether it be criticism of the 
bus service on Seventh Street— 
while I was Mayor of Toledo—or 
criticism of price control regula-
tions issued since I have been 
Director of Price Stabilization— 
I have always sought to give full 
consideration to the views of 

everyone. There can be no other 
course. 

We are all inclined to pay 
more attention to our rights 
than to our duties. 

Let me talk a little now about 
my duties as Director of Price 
Stabilization. 

It is not a popular job. This 
is a job that calls f o r the un-
pleasant task of enforcing con-
trols and restraints on the Amer-
ican people. And our people have 
a traditional dislike of govern-
mental controls. 

I dislike governmental con-
trols myself. But in this emer-
gency period price stabilization 
is a job that has to be done to 
protect the American people and 
the American economy against 
inflation. Price stabilization is 
an essential part of our emergen-
cy defense production pro-
gram. I t is necessary to ob-
tain the maximum production 
from America's mills and factor-
ies, from her fields and farms, 
for our security and for the mili-
tary strength able to put down 
any aggression that threatens 
our peace and freedom. 

The people, through the Con-
gress, have decided that a price 
stabilization program is neces-
sary. I think that decision grew 
out of their concern for the 



56 CAREERS IN 

Christian principles of fairness 
and equity. 

The job of stabilizing prices 
will become more difficult in the 
year ahead—rather than easier. 
In 1952 our government will be 
spending 65 billion dollars a year 
f o r defense. This year we have 
been spending at the rate of 35 
billion dollars a year. 

As long as the stabilization of 
prices is my responsibility, I 
shall do the job to the best of 
my ability, under the guidance 
of conscience, for the benefit and 
welfare of all the American peo-
ple. 

I have a job to do as Director 
of Price Stabilization. But along 
with all Americans, I have an-
other job to do as an individual 
citizen. 

We talk about the consumer, 
the businessman, the farmer, 
the worker. Let us talk about 
Americans. Each one of us must 
approach the days ahead with 
the thought that he is first of 
all a citizen concerned with the 
f u t u r e of his country and of the 
world. Each one of us must ap-
proach his everyday tasks with 
the conviction that everything 
he does is important in preserv-
ing our democratic system, im-
portant in extending to other 
peoples of the earth the free-

CHRISTIANITY 

doms we cherish. 
We cannot talk of equal sacri-

fice when some men and women 
must change their entire way of 
life, suffer and perhaps even die 
f o r their country in war. But we 
can use our best efforts to see 
that the essential burdens of 
this emergency are borne as 
equally as possible on all citi-
zens here at home. 

As consumers we must realize 
that sacrifice is necessary for 
our own protection. We must 
buy only what we actually need. 
We must pay no more than legal 
ceiling prices. We must buy care-
fully and wisely and patriotical-
ly—using and saving every-
where that we can. 

As businessmen we cannot ex-
pect to have "business as usual" 
when there are not usual times. 
We must build the f u t u r e con-
fidence and goodwill of our cus-
tomers, against the day when 
there are no controls and no sel-
ler's market. This is not only 
patriotic in time of emergency. 
It's just good business. 

We must operate price con-
trols and other government pro-
grams in ways that maintain 
the incentives of our people. Hu-
man beings have many objec-
tives. Most of us want material 
comfort and security. Americans 



CHRISTIANITY IN GOVERNMENT TODAY 57 

have equal concern f o r national 
security and for political free-
dom. At this time price controls 
and the other emergency actions 
government is taking are essen-
tial means of achieving those 
big objectives. 

We know that the atom bomb 
can destroy a nation. The experi-
ence of other countries shows 
that America could be weakened 
and destroyed just as surely by 
the effects of inflation. 

Inflation eats away the buy-
ing power of our income. Al-
ready price increases have ad-
ded billions of dollars to the de-
fense costs the American peo-
ple must pay. Inflation destroys 
the value of savings, pensions, 
insurance and annuities — and 
wipes out the incentive f o r sav-
ing. Inflation works its greatest 
hardship upon those least able 
to meet rising prices—the low-
income groups, the working man 
with a family, and those who 
must live on fixed incomes, such 
as the dependents of men in the 
armed fortes, the aged and the 
disabled. 

I believe that we can hold the 
line against inflation. We must 
hold the line. Stabilization is an 
essential part of our measures 
to make America strong against 
any threat from the forces of 

tyranny that threaten our demo-
cracy and our Christianity. 

We have the experience to 
stabilize prices. We know the 
problem and we know the reme-
dies. In the midst of the last war 
—with inflationary pressures 
much more, intense than they are 
today—we held the rise in the 
cost of living to only 4.3 per 
cent over a three-year period. 

But in the final analysis, the 
strength, the stability and the 
happiness of a nation depend on 
the citizens of a nation—the men 
and women who form the rank 
and file of our people. 

No matter how large a staff 
we may have in the Office of 
Price Stabilization, no matter 
how much we expend in time and 
effort, the program cannot be 
successful without the backing 
of the American people. 

A program of price controls 
that enters so intimately into the 
daily lives of everyone cannot be 
imposed and run from Washing-
ton. Public support and under-
standing all over the country are 
fundamental to the success of 
price control. 

I have f a i t h that the Ameri-
can people will not neglect those 
virtues of good citizenship. I 
have faith in the wisdom and 
understanding and self-restraint 



58 CAREERS IN CHRISTIANITY 

of our people, and in their will-
ingness to work and share and 
sacrifice for the common good. 

For myself, I can say with all 
humility and sincerity that as 

long as I serve the people of 
America through their govern-
ment I shall exercise authority 
always with a full awareness of 
the source of that authority. 



CHRISTIANITY II 
Address Delivered 

In my estimation, the most 
impressive compliment to the 
profession of law is found in the 
following observation of Lenin, 
the notorious Communist Revo-
lutionary. "In Russia," he said, 
"we have abolished the bour-
geoisie legal bar." Lenin over-
stated the case, of course. With 
the advent of official atheism 
and absolute dictatorship in 
Russia, the legal bar did not 
need to be abolished; it auto-
matically disappeared. Under 
Communism the legal bar van-
ishes along with the ministry of 
religion, because the business 
of the barrister and the work 
of the theologian are simultan-
eously dissolved in the tyranny 
of the God-less, all-powerful 
state. God-less because it is all-
powerful; and all-powerful pre-
cisely because of its God-less-
ness. 

The basic concern of the law-
yer is with the rights of man. 
The legal profession thus begs 
the whole question of man's in-
herent nature. Is man a deliber-
ate creature of God, or is he just 
an unexplainable complex of 
purely physical energies and en-

si LAW TODAY 
August 19,1951 

tirely subject to the absolute 
management of superior materi-
al forces? There is no way to 
split this fundamental question 
down the middle and thus c o n -
veniently to compromise its 
challenging issue of human 
rights. 

If man is merely and exclu-
sively physical, he has no 
"rights" at all. In such a condi-
tion, the whole range of his ac-
tivity is held under a revocable 
license from the state. He may 
think of such a license as "liber-
ty," a "civil liberty" he may 
call it, and he may hire a so-
called lawyer to help him con-
strue this thing and hold it for 
him. Nevertheless, what one 
holds at the pleasure of another 
is not a " r i g h t " at all but a mere 
privilege. And where anything 
and everything the human being 
has, including life itself, is con-
tinuously subject to arbitrary 
expropriation by the mere appli-
cation of force-T-law in such a 
place has disappeared and the 
profession of law is no longer 
tolerated. This is the full impli-
cation of what Lenin said about 
the abolition of the legal bar in 



60 CAREERS IN CHRISTIANITY 

Communist Russia. At the same 
time, his statement points up the 
significance and importance of 
the legal profession to the people 
of th,e United States. 

In this country the profession 
of law does not merely beg the 
big question concerning human 
nature; here the legal profession 
is officially constituted as a clear, 
affirmative answer to that ques-
tion. For while there may be 
grave doubts in the minds of in-
dividual lawyers concerning 
man's nature, no such doubt is 
discernable in the base and body 
of American law itself. That 
base and that body are built 
upon the assumption that man is 
created by God in God's image 
and in God's likeness; the as-
sumption that human rights are 
endowments of the Creator, 
which, for that very reason, hu-
man law must preserve. 

Into this firm mould of basic 
principle the law of the United 
States is firmly cast by the cate-
gorical language of the Ameri-
can Declaration of Independence. 
This Declaration included the 
significant statement "that to 
secure th^pe rights, governments 
are instituted among men deriv-
ing their just powers from the 
consent of the governed." From 
the government which proceed-

ed from this Declaration all Am-
erican Law has been projected. 
American Law is thus constitut-
ed as an instrumentality for the 
protection of God's g i f t s to man-
kind. As ministers of justice, 
lawyers thus seek to bring to 
every man that which is his due, 
under the law of God, precisely 
as that law is implemented by 
the Constitution and acts of Am-
erican government. 

All this may sound shockingly 
strange in the wide area of 
scrupulously secular scholarship, 
so-called, into which thè study of 
law has presently drifted, but 
the ancient moorings are clearly 
visible to all who have the hon-
esty to look at them. For where 
is the lawyer, professor or stu-
dent of the law who will deny 
the historical fact that the Unit-
ed States was launched upon the 
"self-evident t r u t h that all men 
are created equal?" Backward 
and forward through the time of 
this epochal declaration, 175 
years ago, one encounters incon-
trovertible evidence of the firm 
religious f a i t h upon which that 
Declaration was based, and, 
which was then and there woven 
inextricably into the warp and 
woof of our legal system. 

Coincidentally "with the obnoxi-
ous Stamp Act,—1765—, Black-



CHRISTIANITY IN GOVERNMENT TODAY 61 

stone's Commentaries were pub-
lished including this statement: 
"This law of nature being coeval 
with mankind and dictated by 
God Himself, is, of course, su-
perior in obligation to any other. 
It is binding all over the globe 
in all countries and at all times; 
no human laws are of any valid-
ity if contrary to this and such 
of them as are valid derive all 
their force and all of their au-
thority mediately or immediately 
from this original." 

Here was an accommodating 
legal groundwork f o r the langu-
age of the Declaration of Inde-
pendence. But the association of 
religion with our law went much 
deeper than these broad declara-
tions of basic principle. 

At every point in the develop-
ment of our civil and criminal 
jurisprudence one finds religious 
faith and religious practices uni-
versally acknowledged f o r hun-
dreds of years prior to the Am-
erican Revolution, going into the 
base and foundation of our Am-
erican legal system. Let us take 
such a commonplace example as 
the requirement of intention as a 
prerequisite for guilt in criminal 
cases. 

If one person kills another, 
why is the intention of the kill-
er all-important in the determi-
nation of his guilt? As f a r as 

the injury to society is concern-
ed, the victim is just as dead and 
the social loss just as great in 
an unintentional homicide as it 
is in the case of a deliberate and 
premeditated murder. If the sole 
object of human law is bound up 
with the protection of society, 
then the sole test of an offense 
should be the injury to that so-
ciety. 

In the Commentaries, just re-
ferred to, Blackstone answers 
this question this way: "Punish-
ments are inflicted for the abuse 
of that free will which God has 
given to man. Consequently, it is 
just that man should be excused 
from those acts done involuntari-
ly or through unavoidable force 
or compulsion . . . An involun-
tary act has no claim to merit, 
neither can it induce any guilt." 

Thus, crime is punishable in 
and under our law, only when 
the necessary elements of a sin 
are present in the committer. 
Now "sin" is a moral concept 
and consequently it is patent 
that our criminal courts are 
"Moral Courts" in the strictly 
religious connotation of the term 
"Morals." The famous "corpus 
delicti" requires evidence that 
the injury was inflicted by a 
"human being." Why? Because 
only human beings have moral 
and therefore legal responsibili-



62 CAREERS IN CHRISTIANITY 

ty in and under our system. In 
searching out the crime the 
court must find the guilty per-
sonal conscience. Unless a guilty 
conscienceis involved there is 
no criminal jurisdiction. 

The same is t r u e of the civil 
side of our legal system. Our 
courts entertain suits between 
persons only. No American law-
yer has ever litigated a suit f o r 
or against such impersonal non-
entities as "labor," "capital," 
"management," "the underprivi-
leged," "the economic Royal-
ists," or "Wall Street." Such im-
personal entities are frequently 
indicted in the newspapers but 
never by a state or federal grand 
jury. 

When the injury complained 
of in these impersonal, blanket 
popular and political indictments 
comes on to be redressed in the 
courts—if it ever does—the first 
requisite is to break through the 
barrier of this confusing "class-
consciousness" and find your 
man. In other words, the court 
must find the guilty personal con-
science. The culprit, if there is 
one, may be a broker, a banker, a 
laborer, lawyer or politician, but 
if there is any criminal guilt—it 
is and must be shown to be per-
sonal, and if there is any civil 
liability—that is personal too. 

Despotisms, on the contrary, 

dispense their "justice," so-call-
ed, upon considerations of status 
instead of personal performance. 
Under Despotism, it is not what 
a person does but who that per-
son is that really counts. The 
prisons of Nazi Germany were 
filled with people whose only of-
fense was their race, their re-
ligion, or their station in life. 
Millions are languishing in Rus-
sian jails today f o r the same or 
similar "offenses." 

In these Collectivist systems a 
crime does not require the per-
sonal commission of an offensive 
act. It is enough if the suspect 
is "offensive" to the government. 

In the United States, on the 
contrary, our system requires 
that persons be awarded and 
punished for what they do rath-
er than because of who or what 
they are. It is more than a coin-
cidence that the rewards of 
Heaven and the pains of Hell are 
passed out on the same basis of 
personal performance. The mere 
fact that one is an aristocrat or 
a proletarian gives him no pass-
port through the Pearly Gates; 
neither does such a status keep 
him out. In the moral order, re-
ward like punishment is a strict-
ly personal achievement. The 
same moral formula is in the 
warp and woof of our legal sys-
tem. 



CHRISTIANITY IN GOVERNMENT TODAY 63 

Thus, with us the practice of 
law is carried out on a deliber-
ately constructed moral pattern 
—and this continues to be 
true whether the legal practi-
tioner knows it or not. In truth, 
therefore, the profession of law 
ranks just below the priesthood 
as a career in Christianity. 

It is painfully obvious, never-
theless, that most lawyers do not 
regard themselves as religious 
or even quasi religious mission-
aries. Our world is worsened at 
this critical time precisely be-
cause law and the practice and 
profession of law is regarded 
as the strictly secular survey of 
boundary lines drawn by the un-
aided inspiration and initiative 
of mere men for the confinement 
of those recurring human pas-
sions, that are damaging to the 
public weal. 

This attitude has propagated 
the unfortunate but quite gener-
al impression that man-made law 
is the entire self-subsisting rule 
of human action and that the 
only wrongs are those that are 
created by the law's express pro-
hibitions. 

In this popular estimation, 
civil legitimacy is slyly substi-
tuted for moral virtue as the 
governor of thè people and of 
the body politic. In this way the 
broad range of the Ten Com-

mandments is narrowed to the 
necessarily small compass of our 
civil and criminal code. Pushed 
to its logical extremity this the-
ory will break the back of our 
legal system and subsitiute some 
form of tyranny for our tried 
and true principle of American 
sei/-government. 

It is precise disregard f o r the 
principle of American self-gov-
ernment that has now brought 
us the unholy harvest of head-
line revelations concerning so 
many forms of cheating, bribery, 
corruption and finally a special 
Congressional Committee, if you 
please, to draw up principles for 
the honest administration of 
public office. 

It is high time certainly to re-
call James Madison's warning 
that in framing our Constitu-
tional system we staked the f u -
ture of these political institu-
tions upon "the capacity of man-
kind for seZ/-government." This 
means that our system of limited 
law and Constitutionally re-
stricted government can suc-
ceed only if our people retain the 
capacity f o r seZ/-control, in con-
formity with the moral law of 
God. 

OUr American Constitutional 
and legal system is projected 
upon definite moral presupposi-
tions. The system presupposes 



64 CAREERS IN CHRISTIANITY 

that the generality of the 
American community will re-
f r a i n from what Blackstone calls 

•"criminal depravity of the will" 
out of respect for the laws of 
God from, whom the freedom of 
the will proceeds. 

Under our system the police-
man (and I use the term "police-
man" here merely as a conveni-
ent synonym for our civil sys-
tem of law and law enforcement) 
does not originate right or 
wrong. The temporal criminal 
code that the policeman enforces 
is and was intended to be an im-
plementation of the Ten Com-
mandments. The policeman is a 
mere projection of the respon-
sible individual human consci-
ence, and in no case was he ex-
pected to be a substitute f o r that 
conscience. The policeman was 
hired to poke his club into that 
calloused and comparatively 
small area of humanity which 
the moral law does not pene-
trate. 

If the policeman is in disre-
pute today, it is precisely be-
cause too many Americans have 
forgotten the relatively small 
job that the policeman was ex-
pected to perform. The Ameri-
can system of law was not de-
signed to do a single-handed job 
of reducing crime and preserv-
ing the order and peace of the 

entire American Community. 
The founders of the Ameri-
can Constitutional and legal sys-
tem recognized the futility of 
any attempt to make a good and 
orderly society out of bad and 
disorderly people. They would 
have been the first to admit that 
without the restraining influence 
of the moral law upon the indi-
vidual consciences of the over-
whelming majority of any com-
munity, the civil administration 
of temporal laws would be in-
undated by a tide of demorali-
zation. This basic traditional 
American reliance upon God and 
Religion is evidenced by every 
American political and constitu-
tional document from the May-
flower Compact to the Consti-
tution of Arizona. George Wash-
ington summed all this up in his 
Farewell Address when he said: 
"Of all the dispositions and hab-
its which lead to political pros-
perity, religion and morality are 
indispensable supports. Reason 
and experience both forbid us to 
expect that natural morality can 
prevail in exclusion of religious 
principles." So said Washing-
ton. 

But today many lawyers have 
forgotten that "justice" is a 
moral concept, pure and simple, 
and that our entire legal order is 
deeply rooted in religion. Our 



CHRISTIANITY IN GOVERNMENT TODAY 65 

administration of justice neces-
sarily breaks down when all or 
any part of it is uprooted and 
used as a flail to beat peace and 
progress into a completely ma-
terialistic community. The mod-
ern "police states" of the world 
have the only system of criminal 
administration adequate to keep 
order in the strictly secular so-
ciety. 

Now, as always, it is as Wil-
liam Penn sagaciously said: 

"Those men who will not be gov-
erned by God will be ruled by ty-
rants." This side of the iron cur-
tain there is no alternative to a 
quickened sense of responsibility 
f o r the individual conscience 
"under God and the law." When 
the legal missionary quickens 
his client's conscience he serves 
the law and his client's best in- . 
terest at one and the same time. 
He likewise serves his God, and 
his country. 



CHRISTIANITY IN MILITARY LIFE 
Address Deliver 

I suppose that most Amer-
icans know that our United 
States is a Christian nation, 
with a Constitution and a Bill 

•• of Rights written by Christians. 
It is founded upon the Christian 
principle that all men are equal 
in the sight of God, that they are 
endowed by their Creator with 
certain inalienable rights. I t is 
based upon a profound and abid-
ing f a i t h in the essential good-
ness of man and a firm belief in 
his inherent dignity and integ-
rity. 

These beliefs and these prin-
ciples are at this very moment 
being challenged by a powerful 
anti-Christian, anti-God govern-
ment that denies the validity of 
our most cherished ideals. I t is a 
government that preaches -athe-
istic materialism. It rejects the 
importance of the individual, 
and subordinates him to a ruth-
less and all-powerful dictator-
ship. It would substitute the 
whims of a tyrannical minority 
for a system of government 
based on the moral law and on 
the recognition of the rights of 
man. 

We, here in the United States, 

d Augflst 26,1951 

representing as we do—and in 
spite of our shortcomings—the 
finest flowering to date of demo-
cratic government, are the prin-
cipal target of Communism. 
World Communism is fighting 
us today, not only with guns of 
its satellites, but with every 
method of warfare known to its 
fanatic leaders. Communism in-
tends to win, and it can afford 
to be patient. At the same time, 
it fully realizes that the most 
formidable enemy in its path is 
Christianity, and . the Christian 
belief in the dignity of the in-
dividual man. 

The defense against this evil 
lies in the hearts of our people. 
But the most visible means of 
that defense is in our Armed 
Forces. It is, therefore, of the 
utmost importance that our 
Armed Forces themselves be 
guided by Christian principles, 
lest in the very process of de-
fending our liberties and our 
way of life, we lose them. 

At this moment, then, Amer-
icans may well ask: "What part 
do Christian principles play in 
the lives of our service person-



CHRISTIANITY IN MILITARY LIFE 67 

nel? Does Christianity have a 
place in military life?" 

Let me assure you that Chris-
tianity does have a place in 
military life, and its basic prin-
ciples play a significant part in 
the training programs of all our 
Armed Forces—the Army, the 
Navy, and the Air Force. This 
should be surprising to no one, 
because genuine military leader-
ship and, in fact, many success-
f u l policies on human relations, 
are in cadence with' Christian 
principles. 

Like the Government of the 
United States, the Armed Forces 
do not give preferred status to 
any religious faith, sect, or de-
nomination. Our men and women 
are f r e e to worship as they 
please, or not to worship if that 
pleases them. Yet, they are giv-
en every encouragement and ev-
ery opportunity to worship God 
in their own way no matter 
where their duties take them— 
even in the midst of battle. The 
Army, the Navy, and Air Force 
all have Chaplains Corps made 
up of energetic and devoted men 
dedicated to the task of provid-
ing moral and spiritual guidance 
to the men and women who hap-
pen at the moment to be in the 
service of their country. 

These Service men and wo-
men, I need hardly say, are not 

a group apart from the Ameri-
can people. They are an integral 
part of American society. They 
are products of American envir-
onment and represent every walk 
of life, every race and religion, 
every state and territory of this 
Nation. 

During the past year our 
Armed Forces have increased in 
size to nearly V-k millions. Prob-
ably f o r a good many years to 
come hundreds of thousands of 
our young people will be pass-
ing annually through our train-
ing centers and training schools. 
Hundreds of thousands will be 
receiving continuous training in 
operating units a f t e r basic train-
ing is completed. The job of 
training is, obviously, a tre-
mendous one—one that carries 
with it grave obligations. We, in 
the Armed Services, are keenly 
aware that the size, character, 
and quality of the American 
fighting force place a heavy mor-
al, civic, and social responsi-
bility on military leaders at 
every level of command. 

The primary mission of the 
Armed Forces is the security of 
the Nation. In accomplishing its 
mission it must produce effective 
fighting men. Everything else 
is related to this objective. Let 
there be no misunderstanding 
about that. 



68 CAREERS IN CHRISTIANITY 

But what is an effective fight-
ing man ? Who is this tough sol-
dier we hear so much about? 
How should he be trained? What 
is realistic training? And where 
does Christianity fit into the pic-

I t u r e ? 
The effective fighting man is 

one who is prepared not only 
physically and militarily, but al-
so morally and spiritually to face 
the ordeal of battle. It is not 
enough that he be hardened 
physically and be proficient in 
his particular military skill. All 
the skill in the world is of no 
value in battle unless it is used; 
unless the man behind the gun 
is willing to do his allotted task 
in spite of danger and in spite 
of the most discouraging con-
ditions. 

Battle calls f o r more physical 
endurance and genuine courage 
than anyone would normally be 
called upon to display. I t is in 
that hell that you discover who 
are the tough fighting men. They 
are seldom the men who talk 
tough, who revel in obscene 
language, who boast of their 
drinking ability and immorality, 
who are derisive of the leaders, 
who have little respect for them-
selves or for any of their com-
rades. 

The really tough fighting man 
is the man with physical endur-

ance, courage, initiative, deter-
mination, intelligence, and re-
spect f o r himself and f o r the 
men of his organization. And 
when the going is rough, he is 
quite likely to seek a renewal of 
strength in prayer. His sense of 
responsibility will not permit 
him to hide from combat. He 
will drive forward to close with 
the enemy while the so-called 
"tough" guy, as likely as not, 
will hide in the brush. 

What is it that makes a man 
fight? What gives the Infantry-
man, f o r example, the courage 
to leave the comparitive secur-
ity of his fox.hole and face the 
danger ahead with only his rifle 
for protection? 

Men fight, or fail to fight f o r a 
variety of reasons, but chiefly 
I believe, because there is in the 
heart of every normal individual 
a desire to do the right thing; to 
deserve the good opinion of his 
associates and of his superiors; 
to be accepted and acknowledged 
as a member of the group; to be 
wanted — even to be needed. 
These are the basic reasons why 
a man fights. They find expres-
sion in the virtue of loyalty; a 
man's loyalty to himself, to his 
unit, to his loved ones back 
home, to his country. It is this 
esprit that buoys him up, helps 
him to accomplish the seemingly 



CHRISTIANITY IN MILITARY LIFE 69 

impossible while enduring what 
would otherwise be unendurable. 

The development of such es-
prit is the objective of a real-
istic training program. Realism 
in training means a great deal 
more than carrying out a strenu-
ous or arduous schedule. A real-
istic program is based on the 
nature of the individuals to be 
trained. These individuals are 
Americans. Furthermore, they 
are creatures composed of body, 
and mind, and soul Realistic 
training programs, therefore, 
must be and are designed for 
Americans; they, must and do 
make provision f o r the physical, 
mental and spiritual development 
of the men being trained. 

For the American fighting 
man the will to win or to die in 
trying to win is founded on 
understanding; and there can be 
no understanding without knowl-
edge on which to base it. When 
the young American .citizen 
passes through the gates of the 
Reception Center or Receiving 
Station, he is not then cut off 
from the influences that produce 
consciousness of the wide range 
of civic responsibilities in a re-
public. He is not then cut off 
from the institutions that stimu-
late mental and moral growth. 

The fighting man will have lit-
tle desire to "do the right thing" 

if he has no f a i t h in the right-
eousness of the Nation's object-
ives in fighting. This f a i t h we 
must nurture by supplying him 
with free access to information, 
and the opportunity to use it. 
More than that, we must antici-
pate his normal questions and 
supply him with answers. 

It is the purpose of special in-
formation programs in the Arm-
ed Forces to keep the serviceman 
informed while he is at a camp, 
a base, or a station, on maneuv-
ers, or in combat. Through news-
papers, pamphlets, radio broad-
casts, organized discussions, map 
displays, posters, and motion pic-
tures, Armed Forces information 
programs supply him with facts 
about matters of concern to him 
both as a serviceman and as a 
citizen. Information programs 
equip him to discuss significant 
issues with his comrades and to 
form his own opinions. 

We have found that, on the av-
erage, better educated men tend 
to show a stronger sense of obli-
gation than those with little or 
no formal or informal education. 
We know that educated and en-
lightened persons make better 
soldiers, sailors, airmen, and 
marines, and, incidentally, make 
better citizens. Therefore, to l i f t 
the educational level of our Ser-
vice personnel we have establish-



70 CAREERS IN CHRISTIANITY 

ed an extensive off-duty educa-
tion program throughout the 
Armed Forces. Right now, more 
than 150 thousand students are 
actively engaged in academic 
education. In the last twelve 
months approximately 50 thou-
sand reports of educational ac-
complishment were submitted by 
the Armed Forces to civili-
an educational institutions for 
those students who applied for 
academic credit. An astonishing 
number of servicemen have re-
ceived high school diplomas and 
credit in higher civilian institu-
tions for study while in the 
Armed Forces. . 

Basically, information a n d 
education are not innovations in 
our Armed Forces. General 
Washington directed his officers 
"to impress upon the mind of 
every man, from the first to the 
lowest, the importance of the 
cause and what it is they are con-
tending for." He directed that 
his officers explain to the men 
the "grounds and reasons" f o r 
Congressional action. And when 
he asked Thomas Paine to ac-
quaint soldiers and civilians with 
the gravity of the crisis, Paine 
wrote his series of rousing pam-
phlets, the first of which began 
with the words: "These are the 
times that try men's souls." 

I believe that "men's souls are 

going to be tried" more severely 
this year and in the years ahead 
than ever before in American 
history. International commun-
ism is a pseudo-religion that 
drives its fanatic followers in-
exorably toward world control or 
self-destruction. Men's bodies, 
minds, and souls must be girded 
to meet this dynamic philosophy 
that is so disguised as to make 
tyranny seem new, promising 
and desirable. & 

Commanders who recognize 
the reality of the spiritual side 
of man encourage in their or-
ganizations the fullest use of a 
religious program. Not only do 
our Catholic, Protestant, and 
Jewish chaplains minister to 
servicemen and women in the 
same way civilian clergymen do, 
they also play the central role in 
Character Guidance Program. 

Character Guidance Councils 
have been set .up in Armed 
Forces organizations in an effort 
to duplicate as closely as pos-
sible the wholesome influences 
of the home and the community. 
The councils coordinate recrea-
tional programs, informational 
and educational programs, and 
chaplains programs. The Chap-
lain's Hour is usually a discus-
sion period which stresses the 
moral obligations inherent in 
United States citizenship. In 



CHRISTIANITY IN 

their contacts with our Service-
men the chaplains endeavor to 
teach the fundamental human 
values and the basic moral vir-
tues. One aim of the coordinated 
program is to stimulate the iiv 
terests of our personnel in sports, 
good music, good books, histori-
cal tours, academic schooling 
and other wholesome activities 
during their off-duty hours. 

Let me make it clear, however, 
that no informational, education-
al, or character guidance pro-
gram or any other program to 
improve morale or morals, can 
substitute f o r ' leadership. Such 
programs are only tools for the 
commander of men to use in his 
exercise of leadership. The full 
responsibility f o r the welfare of 
his men rests on the commander 
alone. 

But if he is to succeed, his 
exercise of leadership will have 
to be founded on the same Chris-
tian principles as these pro-
grams. The commanding officer 
and his commissioned and en-
listed assistant cannot exercise 
real leadership unless they are 
guided by the first rule of good 
human relations. Christ, the 
greatest Leader and Teacher, 
said t h a t "All things whatever 
you would that men should do to 
you, even so do you also to 
them." Leaders who handle their 

MILITARY LIFE 71 

men as they, themselves, would 
want to be handled under the 
same circumstances have learned 
the Golden Rule. Whether or not 
they are conscious of it, there 
is Charity in their hearts, and 
they have learned the first and 
most important lesson in leader-
ship. 

Our leaders are convinced that 
the establishment of good human 
relations does not mean a re-
laxation of discipline. The kind 
of discipline we seek to develop 
in our Service people is 1 self-
discipline. It is the discipline a 
free Nation demands of its citi-
zens. It is the Christian disci-
pline of self-control and strength 
of will. Discipline is not to be 
measured exclusively by the 
smartness of saluting, the neat-
ness of dress, or the rigid po-
sition of attention. I t is measur-
ed by the behavior of the indi-
vidual when he is no longer un-
der supervision. True discipline 
comes from within; it compels a 
man to do the right thing be-
cause it is the right thing to do, 
and he knows what is right. 

The task of translating our 
Nation's lofty ideals into an ac-
tual force in our everyday lives 
is, of course, the responsibility 
of the American family, com-
munity, and school. But if we are 



72 CAREERS IN CHRISTIANITY 

to train the whole man in the 
Armed Forces, we cannot as-
sume that every trainee is fully 
aware of the significance of 
fundamental principles enunci-
ated in the Declaration of Inde-
pendence, the Constitution, and 
the Bill of Rights. Neither can 
we assume that because some of 
our men have no apparent re-
spect for moral principles that 
they will, not benefit from spiri-
tual and moral training. We 
know that we must train men 
and women to cope with the real-
ities of a world in mortal ideo-
logical conflict. 

Whenever our training pro-
grams and normal operations are 
being conducted with full reali-
zation of the nature of the peo-
ple we train, our Service person-
nel is being influenced by 

Christian principles. They are 
the same principles that recog-
nize the dignity, the individual-
ity, and the God-given rights of 
every man and woman anywhere 
ki the life of this Christian Na-
tion. 

Your son or daughter in the 
United States Armed Forces is 
recognized as an individual 
whose spiritual as well as physi-
cal needs must be provided for, 
whose morals must be safe-
guarded, whose mind must be 
supplied with the broad range 
of facts about local and world 
affairs that all American citi-
zens are entitled to, whose mili-
tary discipline must be self-dis-
cipline based on understanding, 
and whose right to justice and to 
good treatment is as inalienable 
as his duty to defend his Nation. 



CHRISTIANITY IN MOTION PICTURES TODAY 
Address Delivered September 2,1951 

For millions of the American 
people the Labor Day week-end 
marks a turning-point in their 
habits devoted to the pursuit of 
entertainment/ 

During the Summer months 
chief emphasis has been upon 
outdoor attractions and activi-
ties. 

With the approach of Autumn 
the public in increasing num-
bers resumes its dependence up-
on the motion picture theatres 
of the nation as its chief source 
of entertainment. The present 
moment is therefore a timely one 
for an examination of those 
moral and social influences of 
motion picture entertainment 
which make it a force of deep 
and far-reaching significance 
in the modern world. 

The impact of the motion pic-
ture upon the public interest 
arises in p a r t from its unique 
artistic and technical resources 
—-resources which enable it to 
tell a story in the most graphic, 
compelling and easily under-
standable manner yet devised. 
The impact arises in part also 
from the magnitude of the audi-

ence which it has been able to 
attract. Every two weeks the 
motion picture theatres in the 
United States are visited by per-
sons to a number which closely 
approximates the entire popula-
tion of the nation. 

In view of this power and 
scope of the motion picture there 
inevitably arises in the minds 
of right-thinking persons an 
awareness that this vital force 
—so potent in its influence up-
on society, especially youth in 
its formative years of character 
building—must be so guided and 
so directed as to achieve its vast 
potentialities f o r good and, 
meanwhile, avoid the ever-pres-
ent dangers of evil. 

J u s t as it is said that a pub-
lic gets the kind of government 
it deserves, so it may also be 
said t h a t a public gets the kind 
of entertainment it deserves. In 
order to deserve #nd to obtain 
motion picture entertainment 
properly representative of the 
superlative standards of which 
the screen is capable, there is an 
imperative need f o r an alert, 
informed and zealous public 
opinion—a public opinion cor-



74 CAREERS IN CHRISTIANITY 

rectly informed as to the respon-
sibility it truly shares with the 
motion picture industry. 

In a democracy the ideal of 
good government is dependent 
upon the intelligent use of the 
ballot. Similarly it may be said 
that good entertainment in the 
field of motion pictures, or else-
where, depends upon the intelli-
gent use of the admission tick-
et, which is your ballot of ap-
proval or disapproval. The Chris-
tian ideal of noble and inspiring 
theatrical entertainment can not 
be realized in a vacuum of pub-
lic indifference. 

A distinguished American 
prelate, the late Archbishop Mc-
Nicholas, who was the chief 
architect of the plans and pur-
poses of the National Legion of 
Decency, clearly defined the in-
dividual's responsibility. The 
Archbishop said that it is the 
duty of everyone to form "a 
right conscience" about motion 
pictures. By that he implied a 
two-fold obligation: First, to 
seek information and guidance 
as to the moral character of an 
attraction; and, secondly, when 
viewing an attraction to fix in 
mind and conscience the true 
principles of morality and to 
apply them to the action taking 
place on the screen. This the 
viewer is obliged to do so that 

he may be vigilant against the 
approach of any representation 
which may be harmful to his 
moral well-being. 

The essential nature of motion 
pictures which automatically in-
volves a moral implication should 
be carefully noted. Motion pic-
tures commonly show human be-
ings in action and reaction up-
on one another. The relationship 
involved, and the manner of its 
presentation, inevitably effects 
in some measure a moral re-
sponse from the audience. 

As a theatre patron follows 
the fictional representation de-
picted upon the screen, his intel-
lect and emotions, consciously or 
unconsciously, give response and 
reaction. He approves or disap-
proves of what the screen char-
acters are doing. He is moved to 
sympathy or to antagonism. 
When principal screen charac-
ters, either by what they say 
or what they do, express atti-
tudes toward what is morally 
right and what is morally wrong, 
members of the audience are 
subjected to an influence which 
may color, and indeed is very 
likely to color, their f u t u r e 
thought and behavior. 

The theatre patron should re-
mind himself of the obligation 
to form "a right conscience" 
when he meets that domestic tri-



CHRISTIANITY IN MOTION PICTURES TODAY 75 

angle story which presents the 
wife unsympathetically as a de-
vice to make palatable the hus-
band's adulterous interest. High 
on the list f o r vigilance is the 
story of young romance that con-
dones extra-marital relations on 
account of parental objection, 
financial difficulties or, perhaps, 
an impending embarkation for 
foreign service. Then there is 
thè familiar plot design in which 
the heroine, to advance a career, 
defeat an enemy spy—or for 
whatever purpose good in itself 
—tramples the moral law to gain 
the objective. Again, there is the 
comedy subject that either ig-
nores the reality of goodness and 
virtue or makes it ridiculous. Al-
so to be noted is the story which 
presents an evil person—crimin-
al, outlaw, debauchee—in such 
a pleasing manner as to inspire 
admiration and even imitation. 

That clarion voice of moral 
leadership in the modern world, 
the late Pope Pius XI, in his en-
cyclical on motion pictures, iden-
tified and contrasted the effects 
of good motion pictures and bad 
motion pictures with this clear 
and definitive explanation: 

"Everyone knows," declared 
the Holy Father, "what damage 
is done to the soul by bad motion 
pictures. They are occasions of 
sin; they seduce young people 

along the ways of evil by glori-
fying the passions; they show 
life under a false light, they 
cloud ideals, they destroy pure 
love, respect f o r marriage and 
affection f o r the family. They 
are capable also of creating pre-
judices among individuals, mis-
understandings among nations, 
among social classes arid among 
entire races. 

"On the other hand," contin-
ued the Holy Father, "good mo-
tion pictures are capable of ex-
ercising a profoundly moral in-
fluence upon those who see them. 
In addition to affording recrea-
tion they are able to arouse noble 
ideals of life, to communicate 
valuable conceptions, to impart 
better knowledge of the history 
and beauties of the fatherland 
and other countries, to present 
truth and virtue under attractive 
forms, to create at least the flar 
vor. of understanding among na-
tions, social classes and races; 
to champion the cause of justice, 
to give new life to the claims 
of virtue and to contribute pos-
itively to the genesis of a just 
social order in the world." 

The improvement of the qual-
ity of the demand, a betterment 
in the discrimination and appre-
ciation of theatre audiences, is 
an imperative necessity if con-
tinued progress is to be made 



76 CAREERS IN CHRISTIANITY 

toward the goal of truly ennobl-
ing and inspiring theatrical en-
tertainment — entertainment 
consistent with the spiritual 
ideals of the principal religious 
groups of the Western World— 
Catholic, Protestant and Jewish. 

It is futile to blame Hollywood 
f o r not producing motion pic-
tures of a character f o r which 
there is no precedent to j u s t i f y 
a presumption of popular sup-
port. Hollywood has often ven-
tured upon avenues leading to 
productions of higher intellec-
tual, moral and religious signifi-
cance, only to encounter public 
indifference. Such a result, in 
effect, is a vote of disapproval 
on the part of the public. Such 
a vote, weighs heavily against 
f u r t h e r adventuring in that di-
rection. 

If the public, thoughtlessly or 
willfully, bestows its favor up-
on pictures of low moral tone 
and gives scant and begrudging 
attention to the f i n e r subjects, 
the result is inevitable. 

The producer seeks and cher-
ishes the approval of persons 
representing the moral leader-
ship of the nation ; he strives to 
merit the encouragement of peo-
ple of taste and discrimination. 
But he is, all the while, bound 
by the economic laws of his in-
dustry. 

Production is intended f o r a 
mass market and unless it re-
ceives mass market support t h e 
producer cannot succeed. Pic-
tures of a type which fail in re-
ceiving popular support will not 
be made. The decision rests with 
the theatre-going public. 

Motion pictures are an in-
tegral part of the current a f f a i r s 
of the nation. They are sharply 
subject to the trend of the 
times. This fact, in face of var-
ious prevailing influences, calls 
f o r an ever-increasing e f f o r t on 
the part of those who would pre-
vent this great and influential 
medium of expression from be-
ing diverted to the ends of those 
who reject the spiritual destiny 
of man and deny the primacy of 
the moral law. Most importantly, 
it is to be remembered, motion 
pictures are part of the environ-
ment of youth. They may either 
complement or contradict the 
lessons of the Church, the home 
and the school. 

Unmistakably in evidence 
among these are those trends of 
the times which would dishonor 
virtue and glamorize vice, which 
would deny the moral law and 
in its stead would promote a 
psychiatry which explains away 
the sense of guilt due to moral 
transgression as just a bad 
dream. If these trends are to be 



CHRISTIANITY IN MOTION PICTURES TODAY 77 

negatived in their potential in-
fluence upon the character and 
effect of motion picture enter-
tainment, it is evident that those 
who would safeguard a whole-
some ideal in entertainment are 
confronted with a formidable 
challenge. 

The motion picture is largely 
based on material adapted from 
the stage, popular literature and 
other sources of current fiction 
material. The moral flavor of the 
resulting motion pictures is in-
evitably influenced in some mea-
sure by the moral attitudes of 
the material in its original form. 

It is unfortunately t r u e that 
many of these media are now 
colored with ideas repugnant to 
religion and morality. An ex-
ample is to be noted in the cur-
rent best seller in the novel list 

— a story thickly coated with 
sacrilegious and blasphemous 
reference and gross obscenity. 
On the New York stage it is only 
the exceptional attraction that 
merely ignores and does not 
assault the moral law. Magazine 
literature, in word and in illus-
tration, has, especially in the 
post-war period, been moving 
steadily in the direction of less 
and less moral restraint, less and 
less respect f o r the traditional 
Christian standards of mar-
riage, family life and thé obli-

gations of the individual to his 
God and to his fellow man. 

None of these media, fortun-
ately, approaches in public con-
tact the mass audience which 
patronizes motion pictures. But 
each of them is indirectly an in-
fluence on motion pictures and, 
as such, augments the problem 
of those who would rightly guide 
the moral and social influence of 
the screen. Thus it becomes ex-
ceedingy plain that a contest of 
critical import is in the making. 
Only an alert, informed and de-
termined public opinion, dedi-
cated to the ideal of entertain-
ment which respects the spiri-
tual destiny of man and the 
moral law, can determine the 
issue on the side of what is 
right in principle and humanly 
decent in practice. 

The organized motion picture 
industry in the United States is 
not unmindful of the grave re-
sponsibility inherent in its cus-
todianship of the entertainment 
motion picture. To the end of 
meeting that responsibility, act-
ing within the traditions of 
Christian and Jewish moral 
teachings, the industry has 
adopted a production code of 
ethics based on the objective 
principles of morality and in-

t e n d e d to safeguard the moral 



78 CAREERS IN CHRISTIANITY 

and social influences of the 
screen. 

While the Production Code is 
not a panacea, it has been the 
means of stemming the approach 
of a vast quantity of objection-
able material. I t has eliminated 
or tempered much u n f i t detail 
of production. I t has, during its 
twenty years of application, 
elevated prevailing concepts of 
production in relation to what 
constitutes legitimately admis-
sible material within the moral 
law and the norms of acceptabil-
ity that prevail amongst the peo-
ples of the Western World. 

The Code does not escape the 
slings and arrows of persons 
who espouse the moral error of 
a r t f o r art's sake, nor by those 
who, rejecting the primacy of 
the moral law, want no re-
straints to stand in the way of 
headlong pursuit of what they 
choose to regard as artistic real-
ism. From such quarters arise 
insistent pressures, addressed to 
the end of effecting an abandon-
ment of all restraints, within 
and without the industry, cal-
culated to maintain the moral 
integrity of the screen. 

This influence is formidable 
because it is well represented in 
the opinion-forming agencies of 
the press and radio. I t has ac-
cess to a wide public. I t is An 

important part of the challenge 
which must be answered if moral 
and religious standards compat-
ible with the essential needs of 
a good society are to prevail in 
the public entertainment of the 
nation. 

Theatrical entertainment ful-
fills an indispensable role in 
modern life. For many millions 
of our fellow citizens it is a 
school from which are drawn 
the lessons which, consciously or 
unconsciously, are reflected in-
to their daily habits of thought 
and behavior, thus making the 
quality of the influence of theat-
rical entertainment a matter 
that assumes, even in a patriotic 
sense, a vital national interest. 

There is no mystery why the 
enemies of our democratic form 
of government and democratic, 
way of life are now and always 
have been tireless in their ef-
f o r t s to ridicule, confuse and 
finally destroy arrangements 
and undertakings of whatever 
character intended to maintain 
decent standards in theatrical 
entertainment. 

The democratic form of gov-
ernment, based on the concept 
of the dignity of man and the 
subordination of the state to 
man's natural and supernatural 
purpose, requires f o r its very 



CHRISTIANITY IN MOTION PICTURES TODAY 79 

security and survival the main-
tenance of decent moral stand-
ards in public entertainment. 

This momentous f a c t is sharp-
ly emphasized under the august 
authority of Pope Pius XI in 
his declaration that, "People 
who in times of repose give 
themselves to recreations which, 
especially to the young, consti-
tute occasions of sin, are in 
grave danger of losing their 
greatest—even their national— 
power." 

The real partnership, and 
hence the real responsibility, of 
the whole public in determining 
the moral and social character of 
public entertainment is clear and 
inflexible. 

The rightful discharge of that 
responsibility requires that the 
public be ever alert, careful and 
discriminating—ever mindful of 
the grave consequences which 
are at stake—consequences af-
fecting the strength and secur-
ity of even the nation itself. 



CHRISTIANITY IN INTERNATIONAL AFFAIRS 
TODAY 

Address Delivered 
International life today as in 

the past is essentially a search 
f o r the formula that will allow 
national communities, zealous of 
their sovereignty and independ-
ent character, to live together 
with a minimum of friction. 

The problems of peace and 
war which have absorbed, to an 
astonishing degree, the energies 
and the thought of the people of 
our century are deep rooted in 
the nature of man and trans-
cend the immediate contingen-
cies that produce the innumer-
able tensions of which we are 
victim. 

In a word, the question of in-
ternational relations and, by the 
logic, the ceaseless search f o r an 
effective and constructive inter-
national order among peoples is 
simply one version of the per-
manent struggle of. man to ful-
fill his purpose f o r existing, 
namely, to accomplish dli earth 
with himself and with his fellow 
men those ends f o r which he was 
created. Shorn of this superna-
tural, spiritual content, interna-
tional a f f a i r s have no meaning 
beyond the jockeying f o r power, 
the destruction of a rival, the 

September 9,1951 
elimination of an adversary or 
the accomplishment of an im-
mediate, limited mission. 

The major difficulty, it would 
seem, in the search for stability 
and harmony is that the whole 
idea of order and of hierarchy 
has been sacrificed to expediency 
and in nothing is this more evi-
dent than in the persistent in-
subordination of men to God, 
without which the tranquility in 
order of Saint Augustine is im-
possible. 

The idea has been repeated 
until it has become almost trite 
that a brotherhood of man is 
meaningless without the pater-
nity of God. If this indispensable 
element in the orderly structure 
of human society is removed, ig-
nored or positively rejected, 
permanency and solidity are lost. 

The natural society is univer-
sal, including all men every-
where. His Holiness, Benedict 
XV, expressed it in 1914 when 
he cried out in anguish: "Who 
would imagine as we see them 
thus filled with hatred of one 
another that they are all of one 
common stock, all of the same 



CHRISTIANITY IN INTERNATIONAL AFFAIRS TODAY 81 

nature, all members of the same 
human society." 

A characteristic of our time 
is the total divorce between 
principle and action. So wide has 
the abyss become that the invo-
cation of principle as the deter-
minant f o r a given action or a 
policy is construed as sheer ab-
straction and waste of time. 

In all their perversity, the 
marxists haven't abandoned 
this notion, f o r the communists 
apply a set of rules or of prin-
ciples to their action. Not only 
have we lost the concept but even 
the memory of it seems to have 
grown dim, for one of the great 
tragedies of the past thirty 
years has been that we refuse 
to assume that others are guided 
by a principle, however erron-
eous it may be, and conclude that 
pure pragmatism and a sort of 
optimistic intuition as each 
issue arises will carry us 
through. 

This muddling through busi-
ness may be all very well for 
the ordinary, inconsequential 
contingencies of every day, but 
the conduct of foreign a f f a i r s 
and particularly the establish-
ment of the kind of world order 
that will assure healthy interna-
tional relations cannot very well 
be accomplished when there are 
neither standards of values to 

which to recur, moral restraints 
that cannot be overstepped or a 
clear goal toward which to move. 

Hence, the terrible negativism 
that besets the western world 
today. Fear, and almost nothing 
but f e a r is given us as the mo-
tivation f o r policy and action. 

The Soviet system is bad be-
cause it is expansionist and 
threatens what we choose to call 
"our way of life." Were the So-
viet dictatorship to guarantee 
that it would step not one inch 
beyond the boundaries of the 
territories now held in subjuga-
tion, I daresay the western 
states would be relieved beyond 
measure and perfectly willing to 
chalk up as a loss the millions of 
victims of Soviet .degradation 
beyond the Iron Curtain. 

In a word, the desire to avoid 
war even if the avoidance is not 
equivalent to peace, overrides 
the 'impulse toward justice— 
justice f o r those who are re-
mote from us—justice even for 
those with whom we have no im-
mediate visible ties. 

There certainly has been no 
dearth of plans f o r the recon-
struction of the world and f o r 
the attairfment of an appropriate 
international organization to 
run a f f a i r s in such a manner 
that war would become unthink-
able. Our age is literally strewn 



82 CAREERS IN CHRISTIANITY 

with plans, blueprints, schemes, 
ideas and projects. The number 
of institutes, committees, com-
missions, round tables and meet-
ings that have dealt with how 
to organize international society 
since 1919 probably represent 
more vocal and pulmonary ex-
penditure than everything said 
up to the end of the F i r s t World 
War since the beginning of time. 

Nor are we lacking in experts. 
Their number is legion and 
plague us with a gnawing per-
sistence that sometimes makes 
one despair of the whole show. 

The Christian is very properly 
concerned about the nature of 
these projected organizations, be 
they the Geneva League or the 
Manhattan edition today. The 
thing that disturbs the Chris-
tian conscience is not the inabil-
ity to organize—for twentieth 
century man has developed the 
faculty of mass action to an in-
credible degree—but why and for 
what. 

A w o r l d organization has 
something better to do, says the 
ordinary man, than to provide 
a platform f o r the expression of 
views — windy or eloquent 
though they may be—by every 
foreign minister all over the 
world. Our expertness in fash-
ioning machinery and techniques 

is accompanied by an almost 
comparable inability to infuse 
this complicated apparatus with 
a spirit that will make it move 
in a commonly accepted direc-
tion. 

At the beginning of the late 
war, the London Tablet, in its 
usually reflective and sagacious 
mood, spoke out as follows: 

"Victory will mean nothing 
unless it prepares the way for 
peace conceived in Christian 
terms—the question which mat-
ters ultimately is whether, when 
we win, we can provide the lead-
ership in Europe which shall 
seed a common settlement upon 
that spiritual and moral founda-
tion for which good men are 
ready, and to prevent which bad 
men are prepared to drag us all 
to rjuin. We as Catholics know 
that the requisite guidance and 
moral strength can only come 
from Christianity, and Chris-
tianity at its best. Do we intend 
to keep the secret to ourselves?" 

The idea expressed here is no 
novel one. It has been reiterated 
time and again in the Christian 
world. If it sounds singularly 
quixotic to talk of the restora-
tion of a medieval Christianity 
in which all men bow to the 
same moral standards and hon-
or, even if in the breach the 



CHRISTIANITY IN INTERIs 

same moral code, it is not en-
tirely improper to think that 
there is a very real task in re-
storing Christian »nations to a 
wholehearted conviction in the 
value and permanency of their 
own beliefs. 

The terrifying crisis of dis-
belief with its consequent hesi-
tation, vacillation and confusion, 
is the most serious indictment 
of Christians who refuse, inter-
nationally, to profess their 
Christianity. A f t e r all, the in-
ternational order is merely the 
projection of the individual, the 
family, and the nation. 

We of the western tradition, 
be it Europe or America, have 
developed a peculiar and crim-
inal reticence about raising mor-
al issues. If something is done 
within the precincts of the Unit-
ed Nations, curious indeed would 
be the delegate who poses the 
question: Is it right or is it 
wrong? The probable discussion 
will hinge on: Will it work? Will 
it get us out of the particular 
jam we are in? Will it postpone 
the need for doing anything at 
all? 

One of the major difficulties 
in the harrassment which we 
suffer is an inadequate diagnos-
is. The socialists and their syco-
phants argue that world peace 

.TIONAL AFFAIRS TODAY 83 
« 

is hopeless until we have a plan-
ned, economically directed world. 
This makes of one single factor 
an absolute. 

Economics, as well as science, 
all tell us what lies along certain 
directions if we choose them. 
They do not tell us why, except 
perhaps to assure us that the 
abundant life will be at the other 
end. The problem of internation-
al relations cannot be tackled in 
depth until it is recognized in all 
its aspects—political, economic, 
biological, moral and religious— 
as one problem. 

The Christian theory of inter-
national order is not just an-
other proposal about how to or-
ganize something. It is not a 
convenience, a panacea or even 
simply a way to avoid war. I t is 
a proposal that takes into ac-
count the corporate character of 
man and sets him down in the 
twentieth century in the per-
spective of his history, his ex-
perience and the reason for his 
existence. 

I would stress very strongly 
the Christian sense of perspec-
tive. Men have, it is true, a posi-
tive genius for making the same 
mistake over and over again. In 
the brief lapse of time between 
the two world wars, singularly 
little was learned that would 



84 CAREERS IN 

have made it possible to avoid 
the pitfalls of 1919 when 1945 
came around. 

In speaking of historical per-
spective and tradition, I am not 
conjuring up a lot of archaic 
ideas that were perhaps f i r s i 
bruited about at the Council of 
Nicea. By historical perspective, 
I mean a recognition that man 
now is the result of what a great 
many generations before him 
have been. His nationality, his 
customs, his prejudices, his sen-
sibilities and the particular role 
that his people or nation have 
played, all form a part of this. 

Mr. David Lloyd George was 
accused at Versailles of re-
arranging the map of Europe 
without knowing any geography. 
I t would seem that history is not 
one of the areas of human know-
ledge about which men today 
are notably gifted. 

There is a problem of continu-
ity in all this. Each effort we 
make tends to start out from the 
premise that either nothing has 
ever been done before in the 
same direction or what was done 
was not worth doing. 

The Christian Church has thè 
particular advantage of having 
been around long before any of 
the modern nations existed. I t is 
not without a certain emotion 

that we note the broad sweep of 
Christian pronouncements on 
precisely the same questions 
that beset us .today: war, peace, 
international justice- and equity. 

Saint Clement, Supreme Pon-
tiff at the end of the f i r s t cen-
tury' asked God "to give to us 
and to all the inhabitants of the 
earth Peace and Concord and to 
direct the counsels of Princes in 
accordance with what is right 
and pleasing to Him." 

St. Augustine of Hippo came 
exceedingly close to formulating 
the bases of international law 
and his dicta have a modern 
sound. 

Saint THomas Aquinas has 
written in a manner which it 
would well profit us to take 
heart. 

Francisco de Vitoria laid the 
basis of international law as we 
know it today and said a great 
many things that are consider-
able more distinguished than 
those uttered in lofty interna-
tional circles in this year of 
grace, 1951. 

There is a Christian stake in 
almost every aspect of interna-
tional life, from this conception 
of the international community 
itself to the practical, moral ap-
plication of the rules of war. The 
nature of man and his destiny 



CHRISTIANITY IN INTERNATIONAL AFFAIRS TODAY 85 

can hardly be separated from 
his conduct on earth. When 
this conduct is collective, as in 
the case of a nation or group of 
nations, the moral element is no 
less imperative than when the 
matter concerns the individual. 
Questions of sovereignty > and 
nationalism the e x c e s s e s of 
which have so long constituted 
sins against charity and justice, 
public morals as in the case of 
the traffic in narcotics, slavery 
and human rights, about which 
the United Nations has dealt so 
long, so laboriously and to many, 
so tiresomely. 
. Almost every item regarding 
human rights touches on the na-
ture and dignity ' of man and 
even the most pretentious secu-
larist would hardly claim that 
Christianity has no word to say 
on this particular issue. Popu-
lation problems, displaced per-
sons, the forcible t r a n s f e r -of 
peoples, new opportunities f o t 
colonization and the aid and suc-
cor due to those who have suf-
fered dislocation are all ques-
tions of the most obvious moral 
import. 

In the field of economics, the 
whole problem of a proper dis-
tribution of the world's goods 
to assure sustenance for all con-
stitutes not merely a technical, 

administrative affair, to be left 
to obscure civil servants, but a 
moral issue of the f i r s t magni-
tude. 

The development of new de-
vices for wholesale destruction 
are not problems f o r the physi-
cist or the chemist whose spec-
ialized knowledge has forged 
them, but a question of morality. 
Whatever may be the technical 
triumph in the manufacture of 
the atom bomb, it is incompar-
ably less important than its use, 
if it should be used again at all. 

Men can find no basis for the 
•peaceful solution of their con-
flicts within themselves. At the 
risk of saying something that is 
self-evident, I would insist that 
no supra-national body, no col-
lection of governments, no su-
preme tribunal of nations can 
possibly have any purpose, if the 
law to be applied in the event of 
a clash of their interests is to 
proceed from a kind of watering 
down and dilution of the maxi-
mum on which they can agree. 
His Holiness, Pius XII in Sum-
mi Pontificatus has enunciated 
that with perfect clarity: 

" I t is clear enough what is 
meant when the rights of na-
tions are altogether excluded 
from the divine law and made 
to depend on the caprice of in-



88 CAREERS IN CHRISTIANITY 

dividual rulers as their sole 
sanction. It means that those 
rights are being dethroned from 
all the estimation, from all the 
security which they enjoy and 
are being left at the disposal of 
hasty minds, intent on public 
or private advantage." 

Peace is not merely the ab-
sence of war. It is not merely 
the avoidance of trespass. Peace 
is not the reign of tranquillity 
under police surveillance. It is 
order and harmony and peace of 
soul—individual and collective. 
An international police force or 
even an army might very well 
serve the useful purpose of stop-
ping aggression. But once that 
aggression has been stopped 
there is no guarantee that the 
attitude of mind necessary f o r 
peace will prevail. 

"There is no peace to the 
wicked" says the Holy Spirit, 
and in the encyclical Caritate 
Christi Compulsi, Pope Pius 
XI dwells on this idea: 

"Because they live in continu-
ous struggle and conflict with 
the order established by nature 
and its Creator. Only when this 
order is restored, When all peo-
ples faithfully and spontaneous-
ly recognize and profess it, when 
the internal conditions of people 

and their outward relations with 
other nations are founded on 
this basis, then only will stable 
peace be possible on earth." 

This subservience to the order 
that God has established f o r men 
and within which men refuse to 
live is essential. With it come 
the partial victories over those 
forces that make f o r conflict and 
strife, enumerated by Pope Pius 
XII in his message, Crazie, Ven-
erabili fratelli, on Christmas 
Eve, 1940: Victory over hatred, 
victory over distrust, victory 
over the dismal principle that 
utility is the foundation and aim 
of law, victory over potential 
conflict arising out of the unbal-
anced state of world economy, 
victory over the kind of egoism 
which, relying on its power, aims 
at impairing the honor and sov-
ereignty of nations. 

If the principles on which 
Christians should base interna-
tional thought and action are 
clear enough, it is another thing 
to apply them to the actual reali-
ties of today. 

We live in a divided world: 
a division that goes deeper per-
haps than at any time in record-
ed history. The traditional riv-
alries of empires and of dynas-
ties have given way to a split 



CHRISTIANITY IN INTERNATIONAL AFFAIRS TODAY 87 

that is inspired by diametrically 
opposed ideas about man and his 
place in the universe. 

I t is becoming immensely 
clear—if it were ever otherwise 
—that with the communist sys-
tem, and I use the word system 
and not people, there is possibil-
ity of collaboration,. permanent 
compromise or .understanding. 
If on the communist side it is 
possible to attribute to those in 
control a doctrine, an idea, an 
attitude toward the world that 
is reasonably uniform, on our 
side this is considerably less 
clear. 

The largest part of the world 
that is non-communist belongs 
to what we may broadly call for 
the sake of clarity, the western 
tradition, that is, the way of life 
and system of ideas that come 
f r o m Greece and Rome. There 
is reluctance in many quarters 
to call this array of peoples and 
cultures, Christian, and still less 
to employ an old and very hon-
orable expression, Christendom. 

The overwhelming majority of 
the non-communist peoples, from 
Scandinavia to Australia and 
from South Africa to the Philip-
pines, whether they profess a 
vigorous Christianity or not, 
partake of the common heritage 

and this in essence is about the 
only thing they have in common. 

This two thirds of the world, 
vaguely aware as it is that the 
struggle in which we are en-
gaged is spiritual and theologi-
cal and not merely political or 
military, has yet to retrieve fulL 
consciousness of its mission. So 
low have religious values fallen 
in most of our lands that every 
effort is exerted to disguise the 
nature of the conflict under any 
designation except the one that 
it very plainly is. 

In immediate terms, what at-
titude should Christians take to-
ward the part of the world that 
has been plunged into darkness? 
It seems to me absolutely crucial 
that we define the character of 
our responsibility toward those 
who suffer martyrdom under 
communism and at the same 
time exert every influence on 
governments to the end that na-
tional and international policy 
regarding them respond to the 
highest dictates of conscience as 
well as practical politics. 

We cannot liberate them as 
things stand today, short of war. 
We cannot urge them to rise up 
in rebellion against their enslav-
ers because they cannot do it 
alone. Only time will make clear 



88 CAREERS IN CHRISTIANITY 

what positive action can be taken 
on their behalf. 

In the meantime, they must 
know that the world is with 
them, that it is not reconciled 
permanently to their eclipse, 
that men of good will every-
where pray f o r them and beg 
God in his mercy to give them 
strength to bear their heavy 
burden. 

I t is easy to forget, unless 
events become spectacular, those 
who for the past ten or more 
years have been blacked out in 
the communist night. For all of 
them from the small Baltic peo-
ples, so mercilessly crushed, to 
the Poles, the Ukranians, the 
Czechs and the Slovaks, the Hun-
garians and the Roumanians, the 
Croats, Slovenes, Serbs and Bul-
gars, all bulwarks of historical 
Christianity, there can be no 
forgetfullness. 

In their struggle, that appears 
so hopeless at times, the least 
we can do is to keep alive the 
f i r e of solidarity and the assur-
ance that in our hearts every-
where their destiny is inextric-

ably linked with ours and that 
we shall not forget. 

By the side of the anonymous 
masses who suffer in silence, the 
Christian world has been blessed 
with a new generation of mar-
tyrs, Mindszenty, Stepinac, Ber-
an, the hierarchy of Roumania, 
the Lutheran bishops of Hun-
gary and the rank and file of the 
clergy who are submitted to the 
slow torment of reprisal and 
suppression. If we forget them 
in their spiritual trial, the po-
litical betrayal of the recent 
past will become an even blacker 
stigma on our record. 

Christianity, then, is part of 
international life because Chris-
tianity is in the world. The 
remedy f o r the illness of man's 
soul in his quest for a decent 
life in communion with his fel-
lowmen of every race and color, 
is only to be found in terms of 
eternity. If a formula is pos-
sible and sometimes these very 
complex things are reducible to 
very simple terms, it would be, 
"the restoration of all things in 
Christ." 



THE PURPOSE OF THE CATHOLIC HOUR 
(Extract from the address of the late Patrick Cardinal Hayes at the in-

augural program of the Catholic Hour in the studio of the National 
Broadcasting Company, New York City, March 2, 1930.) 

Our congratulations and our gratitude are extended to the Nation»' 
Council of Catholic Men and its officials, and to all who. by their financial 
support, have made it possible to use this offer of the National Broad-
casting Company. The heavy expense of managing and financing a 
weekly program, its musical numbers, its speakers, the subsequent an-
swering of inquiries, must be met. . . . 

This radio hour is f o r all the people of the United States. To our 
feliow-citizens, in this word of dedication, we wish to express a cordial 
greeting s^d, indeed, congratulations. For this radio hour is one of 
service to America, which certainly will listen in interestedly, and even 
sympathetically, I am sure, to the voice of the ancient Church with its 
historic background of all the centuries of the Christian era, and with 
its own notable contribution to the discovery, exploration, foundation 
and growth of our glorious country. . . . 

Thus to voice before a vast public the Catholic Church is no light 
task. Our prayers will be with those who have t h a t task in hand. We 
feel certain t h a t i t will have both the good will and the good wishes of 
the great majority of our countrymen. Surely, there is no t r u e lover 
of our Country who does not eagerly hope f o r a less worldly, a less 
material, and a more spiritual standard among our people. 

With good will, with kindness and with Christ-like sympathy f o r 
all, this work is inaugurated. So may it continue. So may it be ful-
filled. This word of dedication voices, therefore, the hope t h a t this radio 
hour may serve to make known, to explain with the charity of Christ, 
our f a i t h , which we love even as we love Christ Himself. May it serve 
to make better understood that f a i t h as it really is—a light revealing 
the pathway to heaven: a strength, and a power divine through Christ; 
pardoning our sins, elevating, consecrating our common every-day duties 
and joys, bringing not only justice but gladness and peace to our search-
ing and questioning hearts. 



127 CATHOLIC HOUR STATIONS 
In 4 2 Stales, the District of Columbia, and Hawaii 

Alabama-

Arizona 

-Mobile.... 
Montgomery.. 

California-

Colorado 
Connecticut 
District of Columbia . 
Florida 

Georgia.. 

Idaho 
Illinois.. 

Indiana-

WALA 
— WSFA* 

— D o u g l a s S KAWT 
GIODe M S g S KWJR 
Phoenix.,., .. 1 , K T A R 
f r e s c o « KYCA 
Sattord _ _ . K G L U 
Tucson KVOA 
Yuma •...:• _ _ — . . . KYUM 
Bakersfield KERO 
Fresno KMJ 
Los Angeles „ • k f j 
Sacramento KCRA 
San Francisco ' .KPO 
Santa Barbara ........1.. KIST 

— Denver .KOA 

Hartford.. ............... WTIC» 
— Washington WRC 
—Jacksonville ...-_ ... WJAX 

Miami ESrv.'n* " w i O O 
Orlando __ WOR2 
Pensacola : I IT.. ~ -WCOA 
Tampa....™.. .. . § ...WFLA 

....Atlanta .. WSB 
Augusta - Z - ' Z - WTNT 
S a v a n n a h • .. WSAV 

—Boise : ; Z . . . Kl DO* 
—Chicago , „ WMAQ 

P e o r i ° ...WEEK 
— Elkhart _ JÉj .....WTRC 

Fort Wayne ._WOWO 
Indianapolis ! vv t R E * 
Terre Haute ^ _—I ~ ' WBOW 

Iowa 

Kansas 

Kentucky.. 
Louisiana.. 

.. Davenport —. 
Des Moines . 

_ Hutchinson-
Wichita 

w o e * 
. WHO 
KWBW 
KANS 
WAVE* 

Maine 

Maryland . 

Massachusetts-

Michigan 

Minnesota.. 

.....Louisville... „.-..... 
:— Alexandria A g j KYSL 

Baton Rouge v y i p o 
Lafayette. 1 ....»....': KVOL 
Lake Charles KPLC 
Monroe I ' K N O E 
New Orleans Q WSMB 
S h r e v e p o r t ...„ ...... . ' " K T B S * 

- Augusta | ..._. , W R D O 
B a n g o r — WLBZ* 

— Baltimore ; • WTBO 
Cumberland \ v B A L 

... Boston i 
Springfield 

_ Detroit 
Flint " Z 1 " Z 
Saginaw ."...". ; . . . . Z ; . " - W S A M 

—Duluth-Superior 1 WEBC 
Hibbing WMFG 
Mankato KYSM 
Minneapolis-St. Pau1 KSTP 
Rochester ... .. KROC 

WBZ 
WBZA 
WWJ 
WTCB 

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127 CATHOLIC HOUR STATIONS 
In 4 2 States, the District of Columbia, and Hawaii 

Montana 

Nebraska.. 

N e v a d a -
New Hampshire-
New Mexico 
New York__i 

- B i l l i n g s _ _ KGHL 
Bozeman KRBM 
Butte . - KGIR 
Great Falls .KXLK 
Helena ..'. K X U 

.. North Platte..... . KODY 
Omaha _ .... WOW 

-Reno ... . . — KOH» 
..Manchester - .WFEA 
..Albuquerque.. .KOB 

North C a r o l i n a -

North D a k o t a -

Ohio 

Oklahoma.. 

Dregon . 

Pennsylvania-

Rhode Island. 
South Carolina-

South Dokota.. 
" ennessee 

Utah 
V i r g i n i a -

Washington-

Wisconsin 

Hawaii '.— 

• Buffalo . WBEN 
New York : WNBC 
Schenectady..... K WGY : : 

-Asheville ! ! WISE» 
Charlotte—.......—... WSOC 
Raleigh—.— — . — WPTF 
Winston-Salem WSJS 

.Bismark. — :...KFYR 
F a r g o _ ' •— ' = WDAY 

1 C l e v e l a n d — — — . . . — . . . . . . . . W T A M 
Lima i . — WLOK 
Toledo , — WSPD* 
Zanesville L — W H I Z 

..Oklahoma City W K Y * 
Tulsa — ..... KVOO 

. Medford . - i - KM ED 
Portland—,.. — v KGW* 

. Allentown.,-,'!• '„- : WSAN 
Altoona —. WFBG : 
Erie ' - - WERC 
Johnstown —— .....=.. W M C „ 
Lewistown - WMRF 

' Philadelphia .-— — .KYW — 
Pittsburgh.^ - - . . KDKA I 
Reading — — — — - .WRAW — 
Wilkes-Barre WBRE 
Williamsport ,.— — — W R A K : 
Providence WJAR „ f f i , ;,• 

...Charleston ; — W T M A _ _ 
C o l u m b i a — — — - WIS* 
Greenville 1 i WFBC* 
Sioux Falls . — KSOO-KELO - 1 1 4 0 

—Memphis.. - W M C * 
Nashville - j , - — — W S M * 

. A m a r i l l o — — H v i .KGNC* 
El Paso KTSM- — 
Fort W o r t h ^— W P A B * . 
H o u s t o n . - — — v - - . | KPRC* 
San Antonio 9 .... WOAI 
Weslaco — ' — KRGV* 

„ S a l t Lake a t y ! KYDL» 
—Harrisonburg » • WSVA 

Martinsville.. —. W M V A _ _ 
N o r f o l k - — — W T A R * 
Richmond WMBG 

—Seattle K O M C _ _ 
Spokane — KHQ* 

_ E a u Claire WEAU — 
La Crosse - WKBH 
M a r i n e t t e . W M A M * — 

—Honolulu i K G U 

_ 790 kc 
- M 5 0 kc 
-1370 kc 

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.1410 kc 
p 570 kc 
_ 760 kc 

Delayed Broadcast 

A M and FM 
(Revised as of March 6, 1949) 



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S i n g l e copy, 40c p o s t p a i d ; 6 or more, 30c each. In q u a n t i t i e s , $19.60 p e r 100. 

Q i e e n 0 , J e v « n S w o r d s , " by R t Rev. Msgr. F u l t o n J . Sheen ( p r a y e r book size) 
82 p a g e s a n d cover. S i n g l e copy, 10c postpaid ; 6 o r more, 6c each. In q u a n t i t i e s $4.00 p e r 100. 

" T h e S a l v a t i o n of H u m a n Society," by Rev. P e t e r J . B e r g e n . C.S.P., 48 p a g e s a n d 
cover. Single copy, 20c p o s t p a i d ; 5 or more, 15c each. I n q u a n t i t i e s , $8.00 p e r 100. 

" T h e C h u r c h a n d H e r Missions." by R t . Rev. Msgr. William Q u i n n , 32 p a g e s a n d 
cover. S i n g l e copy, 20c p o s t p a i d ; 6 o r more, 15c each. I n q u a n t i t i e s , $8.00 p e r 100. 

" T h e Church a n d t h e D e p r e s s i o n , " by Rev. J a m e s M. Gillis, C.S.P., 80 pages a n d 
cover. Single copy, 25c p o s t p a i d ; 6 or more, 20c each. I n q u a n t i t i e s , $10.76 p e r 100. 

" T h e C h u r c h a n d Modern T h o u g h t , " by Rev. J a m e s M. Gillis, C.S.P., 80 p a g e s a n d 
•over. Single copy, 26c p o s t p a i d ; 5 or more, 20c each. I n q u a n t i t i e s , $10.76 p e r 100. 

" M i s u n d e r s t o o d T r u t h s . " by Most Rev. D u a n e H u n t , 48 p a g e s a n d cover Single 
copy, 20c p o s t p a i d ; 6 or more, 16c each. I n q u a n t i t i e s . $8.00 per 100. 



" T h e J u d g m e n t of God a n d T h e Sense of D u t y , " by Rt- Rev. Magr. W i l l i a m J . Kerby, 
16 pages a n d cover. S i n g l e copy, 15c p o s t p a i d ; 6 o r more, 10c each. I n q u a n t i t i e s . 
(7.00 p e r 100. 

" C h r i s t i a n E d u c a t i o n , " b y Rev. D r . J a m e s A. Reeves, 82 p a g e s a n d cover. Single 
copy, 15c p o s t p a i d ; 6 o r m o r e , 10c each. I n q u a n t i t i e s , $7.50 p e r 100. 

" W h a t Civilization Owes t o t h e C h u r c h , " by R t . Rev. Magr. W i l l i a m Q u i n n , 64 pages 
a n d cover. Single copy, 20c p o s t p a i d ; 5 o r more, 15c each. I n q u a n t i t i e s , $9.00 p e r 100. 

" I f N o t C h r i s t i a n i t y : W h a t ? " by Rev. J a m e s M. Gillis, C.S.P.. 96 p a g e s a n d cover. 
Single copy, 30c p o s t p a i d : 5 or more, 25c each. I n q u a n t i t i e s , $13.75 p e r 100. 

" T h e Coin of O u r T r i b u t e , " by Rev. T h o m a s F . Conlon, O . P . , 40 p a g e s a n d cover. 
Single copy. 20a p o s t p a i d ; 6 o r more, 15c each. I n q u a n t i t i e s , $8.00 p e r 100. 

" T h e P r o d i g a l W o r d , " by R t . Rev. Msgr. F u l t o n J . Sheen, 140 p a g e s a n d cover. 
Single copy, 40c p o s t p a i d ; 5 or more, 30c each. ' I n q u a n t i t i e s , $19.50 p e r 100. 

" P o p e P i u s X I , " by His E m i n e n c e P a t r i c k C a r d i n a l Hayes. An a d d r e s s i n h o n o r of 
t h e 79th b i r t h d a y of H i s Holiness, 16 p a g e s a n d 4 color cover. Single copy, 15c p o s t p a i d ; 
5 or more, 10c each. I n q u a n t i t i e s , $7.50 p e r 100. 

" M i s u n d e r s t a n d i n g t h e C h u r c h , " b y Most Rev. D u a n e G. H u n t , 48 p a g e s a n d cover. 
Single copy, 20c p o s t p a i d ; 5 o r m o r e , 16c each. I n q u a n t i t i e s , $8.00 p e r 100. 

" T h e P o e t r y of D u t y , " b y Rev. A l f r e d Duffy, C.P., 48 p a g e s a n d cover. Single 
copy, 20c p o s t p a i d ; 5 or m o r e . 15c each. I n q u a n t i t i e s , $8.00 p e r 100. 

" C h a r a c t e r i s t i c C h r i s t i a n I d e a l s , " by Rev. B o n a v e n t u r e M c l n t y r e , O.F.M., 32 p a g e s 
a n d cover. Single copy, 15c p o s t p a i d ; 5 o r more, 10c each. I n q u a n t i t i e s , $7.50 p e r 100. 

" T h e Catholic C h u r c h a n d Y o u t h , " b y Rev. J o h n F . O ' H a r a , C.S.C., 48 p a g e s a n d 
cover. Single copy, 20c p o s t p a i d ; 5 or more, 16c each. I n q u a n t i t i e s , $8.00 p e r 100. 

" T h e S p i r i t of t h e Missions," b y R t . Rev. M s g r . T h o m a s J . McDonnell. 82 p a g e s a n d 
cover. Single copy, 16c p o s t p a i d : 6 or m o r e , 10c each. I n q u a n t i t i e s , $7.50 p e r 100 

" T h e L i f e of t h e S o u l , " by Rev. J a m e s M. Gillis, C.S.P., 96 p a g e s a n d cover. Singi» 
copy, SOc p o s t p a i d ; 5 or m o r e , 26c each. I n q u a n t i t i e s , $13.75 p e r 100. 

"Society a n d t h e Social E n c y c l i c a l s — A m e r i c a ' s Road O u t , " by Rev. R . A. McGowan, 32 
pages a n d cover. Single copy, 16c p o s t p a i d ; 6 or more, 10c each. I n q u a n t i t i e s , $7.50 p e r 100. 

" P i n s XI, F a t h e r a n d T e a c h e r of t h e N a t i o n s , " (On h i s E i g h t i e t h B i r t h d a y ) by His 
Excellency, Most Rev. A m l e t o Giovanni Cicognani, 16 p a g e s a n d cover. S i n g l e copy, 15c 
p o s t p a i d ; 5 or more, 10c each. I n q u a n t i t i e s , $6.00 p e r 100. 

" T h e E a s t e r n Catholic C h u r c h , " b y Rev. J o h n Kallok, 48 p a g e s a n d cover. Single 
copy, 20c p o s t p a i d ; 5 or more, 15c each. I n q u a n t i t i e s , $8.00 p e r 100. 

" T h e ' L o s t ' R a d i a n c e of t h e Religion of J e s u s , " b y Rev. T h o m a s A. C a r n e y , 40 P a g e s 
a n d cover. Single copy, 20c p o s t p a i d ; 6 o r m o r e , 16c each. In q u a n t i t i e s , $9.00 p e r 100. 

"God a n d G o v e r n m e n t s , " b y Rev. W i l f r i d P a r s o n s , S . J . , 48 p a g e s a n d cover. Single 
copy, 20c p o s t p a i d ; 5 o r more, 16c each. I n q u a n t i t i e s , $8.00 p e r 100. 

" S a i n t s vs. K i n g s , " by Rev. J a m e s M. Gillis, C.S.P., 96 p a g e s a n d cover. Single 
ropy, 30c p o s t p a i d ; 6 o r m o r e . 25c each. I n q u a n t i t i e s . $13.76 p e r 100. 

" T h e Mission of Youth i n C o n t e m p o r a r y Society," by Rev. D r . George J o h n s o n , 40 
pages a n d cover. Single copy, 20c postpaid ; 6 or more, 15c each. In q u a n t i t i e s , $9.00 p e r 100. 

" T h e Holy E u c h a r i s t , " by Most Rev. J o s e p h F . R u m m e l , S.T.D., LL.D., 32 p a g e s a n d 
cover. Single copy, 20c p o s t p a i d ; 6 or m o r e . 15c each. I n q u a n t i t i e s , $8.00 p e r 100. 

" T h e Rosary a n d t h e R i g h t s of M a n , " b y V e r y Rev. J . J . M c L a r n e y , O.P., 66 pages 
a n d cover. S i n g l e copy. 15c p o s t p a i d ; 6 or more, 10c each. I n q u a n t i t i e s , $7.60 p e r 100. 

" T o w a r d t h e R e c o n s t r u c t i o n of a C h r i s t i a n Social O r d e r , " by Rev. Dr. J o h n P . 
Monoghan, 48 p a g e s a n d cover. Single copy, 20c p o s t p a i d ; 5 o r more, 15c each. In 
q u a n t i t i e s , $8.00 p e r 100. 

" M a r i a n V i g n e t t e s , " b y Rev. J . R. Keane, O.S.M., 32 p a g e s a n d cover. S i n g l e copy 
15c p o s t p a i d : 6 o r m o r e , 10c each. I n q u a n t i t i e s , $7.60 p e r 100. 

" T h e P e a c e of C h r i s t , " b y V e r y Rev. M a r t i n J . O'Malley, C.M., 32 p a g e s a n d cover. 
Single copy, 16c p o s t p a i d ; 5 o r more, 10c each. I n q u a n t i t i e s , $7.50 p e r 100. 

" G o d ' s W o r l d of T o m o r r o w , " by Rev. D r . J o h n J . Russell, 40 p a g e s a n d cover 
Single copy, 20c p o s t p a i d ; 6 o r m o r e , 15c each. I n q u a n t i t i e s , $8.00 p e r 100. 

" T h e Catholic T r a d i t i o n i n L i t e r a t u r e , " by B r o t h e r Leo, F.S.C., 40 p a g e s a n d cover. 
Single copy, 20c p o s t p a i d ; 6 o r m o r e , 15c each. I n q u a n t i t i e s , $8.76 p e r 100. 

" P r o p h e t s a n d K i n g s : G r e a t Scenes, G r e a t L i n e s , " by Rev. J a m e s M. Gillis, C.S.P., 96 
pages a n d cover. S i n g l e copy. 30c p o s t p a i d ; 6 o r m o r e , 25c each. I n q u a n t i t i e s . $13.75 p e r 100. 

" P e a c e , t h e F r u i t of J u s t i c e , " by R t . Rev. M s g r . F u l t o n J . Sheen, 64 p a g e s a n d cover. 
Single copy, 20c p o s t p a i d ; 5 o r m o r e , 15c each. I n q u a n t i t i e s , $9.00 p e r 100. 

"1930 Memories—1940," t h e a d d r e s s e s delivered in t h e T e n t h A n n i v e r s a r y B r o a d c a s t 
of t h e Catholic H o u r on M a r c h 3, 1940, t o g e t h e r w i t h c o n g r a t u l a t o r y messages a n d 
editorials, 80 p a g e s a n d cover. S i n g l e copy, 30c p o s t p a i d ; 5 or more, 26c each, i n 
q u a n t i t i e s , $12.75 p e r 100. I „ , . , . M | _ . . . 

" W h a t Kind of a W o r l d Do You W a n t , " by Rev. W i l f r i d P a r s o n s , S . J . , 40 p a g e s a n d 
cover. S i n g l e copy, 20c p o s t p a i d ; 6 or more, 15c each. I n q u a n t i t i e s , $8.00 p e r 100. 

" T h e Life a n d P e r s o n a l i t y of C h r i s t , " by Rev. H e r b e r t F . Gallagher, O.F.M., 48 p a g e s 
a n d cover. Single copy. 20c p o s t p a i d ; 6 o r more, 16c each. I n q u a n t i t i e s . $8.00 per 100. 

" L a w , " by Rev. D r . H o w a r d W. S m i t h , 40 p a g e s a n d cover. Single copy, 20c 
p o s t p a i d ; 5 o r m o r a , 15c each. I n q u a n t i t i e s , $8.00 p e r 100. 



" A m e r i c a a n d t h e C a t h o l i c C h u r c h . " b y R e v J o h n T w . u . . 
• t a d . - c o p y . 20c p o s t p a i d ; 5 o r m o r e , ^ ^ ^ t t S d S S ^ f f l ^ ^ 

T h e S o c i a l C r i a i s a n d C h r i s t i a n P a t r i o t i s m , " b y R e v D r J o h n F r v „ „ i „ a a am 
p a , « a n d c o v e r . S i n g l e c o p y , 20c p o s t p a i d ; B o r m o r e , i L ^ c k I n ¿ a n û t L . ^ ^ e r l ^ O 

M i s s i o n a r y R e s p o n s i b i l i t y . " b y t h e M o s t R e v . R i c h a r d J . C u s h i n i r D D T i n «» 
a n d c o v e r . S i n g l e c o p y , 16c p o s t p a i d ; B o r m o r e . 10c e a c h . I n q u a ^ t T t ^ $7 60 p e ^ l O O " * * * * 

c o p y . W J S S t T Z Z Ï & 5 . \ S i t U a S ; P $ 9 . 0 0
4 p P ^ f 0 0 8 n d 

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" T h e P u r p o s e s of O u r E n c h a r i s t i c S a c r i a c e , " b y R e v . G e r a l d T R a a k f l o M a T n » . 

P a g e . a n d c o v e r S i n g l e c o p y . 20c p o s t p a i d ; B oV m o r e , 16c" e ^ ' l n ^ u a ^ u t i ï ^ . o o ' p e r i o o 

a n d f É | Ë jST 
* and ^ 

W h a t I s W r o n g a n d H o w t o S e t I t R i g h t , " b y R e v . J a m e s M GilHa r q p an 
a n d c o v e r . S i n g l e c o p y . 2 0 c p o s t p a i d ; 5 o r » ¿ r e . IBc e a c h l n , ^ f 0 7 6 p e r T o ? 

and $ 5 — 
^ M r t o û l » In » ¿ f e S ppe??00and ^ ^ 

£ £ £ s a . " « r a n d — — 
T h o u g h t s f o r a T r o n b l e d T i m e , " b y R e v . J o h n C a r t e r K m v t h r a t» qo . 

: m ? r e ^ i 6 c e a c h - ta quantities, »8.00 per 100 * P ? 2 0 c i n e C r i s i s i n C h r i s t e n d o m , " b y R t . R e v M s i r r F n l t n n T n o 
C O V e " T h S . i n ^ e H C t ° . P y ' f l M ' V r \ e a c h . ta'aTantki^TlT.BO1 p e f f w a D d 
S i n » I * ^ n v £ " F t ' " f J

r \ b y R e v - D r " B d * a r S c h m i e d e l e r , O . S . B . , 32 p a g e ? a n d c o v e r 
• • « ^ r ' B p o s t p a i d ; 6 o r m o r e , 16c e a c h . I n q u a n t i t é s . $8.00 p e i 100 

^ g e n e r a t i o n , " b y R e v . W i l f r i d P a r s o n s . S . J . , 24 p a g e s a n d c o v e r S i m r l e 
e O P 7 " « ™ P r î ? a i d J , 5 . W E ? J * e a c h - I n q u a n t i t i e s , $7.60 p e r l O O ™ 

u t Z « P ° r t t 0 * ? e M o t h c r s » n d F a t h e r s , " b y C a t h o l i c C h a p l a i n s of t h e A r m y 
^ a K » 9

8 7 6 P p f r e S 1 0 a 0 n d ^ S * ' 1 « C ° P y \ 2 6 c P O " t P a i d : 6 o r L r e " 20c e a c h ^ 
. " 8 « t a t h o o d . t h e U n i v e r s a l V o c a t i o n , " b y R t . R e v . M s g r . A m b r o s e J . B u r k e 24 D a n e . 
¿ f f i f r g a f t n ï t v » ° h v T t P a i T d { , B ? 1BoC e a c h I n a u a n H t i i $8 00 p e r 100* 

20» jS!JuTk T ' R e v J o h n F . C r o n i n , S . S . , 40 p a g e s a n d c o v e r S i n g l e c o p y 2 0 c 5 o r m o r e . 16c e a c h . I n q u a n t i t i e s , $9.00 p e r 100 
W i l l i . ™ » J T i n Î \ o n C k y R e v " A l p h o n s e S c h w i t a l l a , S . J . , R e v . P a u l T a n n e r R e v 
D r ° i C W S * " J a m e s T - O ' D o w d . V e r y R e v . J o h n J . M c C l a f f e r t y ECT 
« d R e v L . F f c W t ^ K ? ^ G e ° / e e J" CS'.Iins' C - S S v - John La Farge S.7., 
"ch.R!n quantité») $\o,00 ^Hoo™* 26c POStPaid ! 6 » ^ 

" T h e F o u n d a t i o n of P e a c e , " b y R e v . T L R m m c a r p n c t «9 „ „ „ ^ _ , 
S i n g l e c o p y , 20c p o s t p a i d ; 6 o r m o r e , f e c e a c k V q ™ ^ , $9 00 p e / w O a n d C O V e r " 
e o v e r S ^ J L %n' N o t . E r ! ° u « h - " b y R e v . J o h n C a r t e r S m y t h , C . S . P . , 82 p a g e s a n d 

" O n . f l , / - p n 2 wPïïtSaLd; 1 0 r m o r e ' 1 5 c ^ I n q u a n t i t i e s , $9.00 p e r lOO 
b y R t " R e v ' M » » r - F u l t o n J . S h e e n , 100 p a g e s a n d rover 

" T h ? ? : ^ ?.- P T t P a i d : 5 °T « e h . I n q u a n t i t i e s . $16.00 p e r 100 
. . T l " C a t h o l i c L a y m a n a n d M o d e r n P r o b l e m s , " b y O ' N e i l l . W o o d l o c k S h u s t e r M . t -
S 3 T ^ ^ L ^ t l d J o 8 pPar%S.nd COVer- S i n B l e COPy 25c P ^ â i ^ - B ^ e ^ t 



" G o d , " b y R e v . R i c h a r d G i n d e r , 86 p a g e s a n d cover. S i n g l e copy, 20c p o s t p a i d ; 6 
o r m o r e 15c e a c h . I n q u a n t i t i e s , $8.75 p e r 100. 

" T h e M o r a l L a w , " b y R e v . T . L . B o u s c a r e n , S . J . , 82 p a g e s a n d cover. S i n g l e copy, 
20c p o s t p a i d ; 5 o r m o r e , 15c e a c h . I n q u a n t i t i e s , $8.00 p e r 100. 

" T h e S a c r a m e n t a l S y s t e m , " b y R t . R e v . M s g r . A m b r o s e J . B u r k e . 40 p a g e s a n d cover. 
S i n g l e copy, 20c p o s t p a i d : 5 o r m o r e , 15c e a c h . I n q u a n t i t i e s , $9.§0 p e r 1UU. 

" C o n c e r n i n g P r a y e r , " b y R e v . J o h n C a r t e r S m y t h , C . S . P . , 86 p a g e s a n d cover. 
S i n g l e copy, 20c p o s t p a i d ; 5 o r m o r e , 15c e a c h . I n q u a n t i t i e s , $s.i& p e r i u u . 

" Y o n , " b y R t . Rev. M s g r . F u l t o n J . S h e e n , 104 p a g e s a n d cover. S i n g l e copy 80c 
p o s t p a i d ; 5 o r m o r e , 25c e a c h . I n q u a n t i t i e s , $15.00 p e r 100. 

" P r o b l e m s of t h e P o s t w a r W o r l d , " b y George N , S h u s t e r , R i c h a r d P a t t e e , F r a n k 
Sheed, F u l t o n O u r s l e r , G. H o w l a n d S h a w , W i l l i a m H a r d , Rev. T i m o t h y J . Mulvey, O.M.I., 
128 p a g e s a n d cover. S i n g l e copy, 40c p o s t p a i d ; 5 or m o r e , 80c e a c h . I n q u a n t i t i e s , 
$19.50 p e r 100. 

" S a i n t s F o r T h e T i m e s , " by Rev. T h o m a s J . M c C a r t h y , 48 p a g e s a n d cover. S i n g l e 
copy 25c p o s t p a i d ; 5 o r m o r e . 20c e a c h . I n q u a n t i t i e s , $10.00 p e r 100. 

" D o W e Need C h r i s t ? " b y Rev. R o b e r t I . G a n n o n , S . J . , 40 p a g e s a n d cover. S i n g l e 
copy, 20c p o s t p a i d ; 5 o r m o r e , 15c e a c h . I n q u a n t i t i e s , $9.60 p e r 100. 

" H a p p i n e s s a n d O r d e r . " b y Rev. R o b e r t S l a v i n , O . P . , 48 p a g e s a n d cover. S i n g l e 
copy, 26c p o s t p a i d ; 5 o r m o r e , 20c e a c h . I n q u a n t i t i e s , $10.00 p e r 100. 

" L o v e On P i l g r i m a g e , " b y R t . Rev. M s g r . F u l t o n J._ S h e e n 96 p a g e s a n d cover. 
S i n g l e copy, 80c p o s t p a i d ; 5 o r m o r e , 25c e a c h . I n q u a n t i t i e s , $13.75 p e r 10«. 

" H a i l , Holy Q u e e n , " by R e v . J . H u g h O ' D o n n e l l , C.S.C., 48 p a g e s a n d cover. S i n g l e 
copy, 25c p o s t p a i d : 6 o r m o r e , 20c e a c h . I n q u a n t i t i e s , $10.00 p e r 100. 

" T h e R o a d A h e a d , " by F u l t o n O u r s l e r , G. H o w l a n d S h a w , N e i l M a c N e i l . D r . George 
F . D o n o v a n a n d T h o m a s H . M a h o n y , 112 p a g e s a n d cover. S i n g l e copy. 85c p o s t p a i d , 
5 o r m o r e , 30c e a c h . I n q u a n t i t i e s , $17.50 p e r 100. 

" C h r i s t T h e K i n g A n d T h e Social E n c y c l i c a l s , " b y R e v . B e n j a m i n L . M a s s e S . J . , »2 
p a g e s a n d cover. S i n g l e copy, 20c p o s t p a i d : 5 o r m o r e , 15c e a c h . I n q u a n t i t i e s , $8.00 p e r 
100. 

" T h e C a t h o l i c School I n A m e r i c a n L i f e , " b y R t . R e v . M s g r . T . J a m e s M c N a m a r a , 
40 p a g e s a n d cover. S i n g l e copy 20c p o s t p a i d ; 5 or m o r e , 15c e a c h . I n q u a n t i t i e s , 
$10.00 p e r 100. 

" A d v e n t : S o u v e n i r o r P r o m i s e , " b y Rev. J o h n J . D o u g h e r t y . 48 p a g e s a n d cover. 
S i n g l e copy, 25c p o s t p a i d ; 5 o r m o r e , 20c e a c h . I n q u a n t i t i e s , $9.75 p e r 100. 

" T h e E a s t e r n R i t e s , " by Rev. A l e x a n d e r B e a t o n , S.A., a n d ffev. C a n i s i u s K i n i r y , S.A. 
24 p a g e s a n d cover. S i n g l e copy, 20c p o s t p a i d ; 5 o r m o r e , 15c. e a c h . I n q u a n t i t i e s 
$8.00 p e r 100. 

" A m e r i c a , M o r a l i t y , A n d T h e U n i t e d N a t i o n s , " b y R e v . J o h n M c C a r t h y , 82 p a g e s 
a n d cover. S i n g l e copy, 20c p o s t p a i d ; 5 o r m o r e , 15c e a c h . I n q u a n t i t i e s , $8.00 p e r 100. 

" L i g h t Y o u r L a m p s , " b y R t . Rev. M s g r . F u l t o n J . S h e e n , 128 p a g e s a n d cover. 
S i n g l e copy, 40c p o s t p a i d ; 6 o r m o r e , 30c e a c h . I n q u a n t i t i e s , $19.50 p e r 100. 

" T h e F a m i l y i n F o c u s , " b y Rev. J o s e p h M a n t o n , C . S S . R . , 32 p a g e s a n d cover. 
S i n g l e copy, 20c p o s t p a i d : . 5 o r m o r e , 16c e a c h . I n q u a n t i t i e s , $8.00 p e r 100. 

" O u r F a i t h a n d O u r P u b l i c P r o b l e m s , " b y M r . J e r o m e K e r w i n , '48 p a g e s a n d cover. 
S i n g l e copy, 25c p o s t p a i d ; 6 or m o r e , 20c e a c h . I n q u a n t i t i e s , $9.76 p e r 100. 

" T h e A m e r i c a n W a y , " , b y M r . J u s t i c e M a t t h e w F . M c G u i r e , 24 p a g e s a n d cover. 
S i n g l e copy, 20c p o s t p a i d ; 5 o r m o r e , 15c e a c h . I n q u a n t i t i e s , $8.00 p e r 100. 

" T h e R o a d B a c k , " b y H o n . J o h n A . M a t t h e w s , L L . D . , K.M., 24 p a g e s a n d cover. 
S i n g l e copy, 20c p o s t p a i d ; 5 o r m o r e , 15c e a c h . I n q u a n t i t i e s , $8.00 p e r 100. 

" T h e C h u r c h a n d L a b o r , " b y L o u i s F . B u d e n z , 48 p a g e s a n d cover. S i n g l e copy, 26c 
p o s t p a i d ; 5 o r m o r e , 20c e a c h . I n q u a n t i t i e s , $10.00 p e r 100. 

" T h e M i s s i o n s , " b y R e v . J o s e p h P . McGIinchey, R t . Rev. L e o M. B y r n e s , A r c h b i s h o p 
M i t t y a n d B i s h o p M c D o n n e l l , 24 p a g e s a n d cover. S i n g l e copy 20c p o s t p a i d ; 6 o r m o r e 
15c each. I n q u a n t i t i e s , $8.00 p e r 100. 

" T h e C h u r c h i n R u r a l L i f e , " b y R t . Rev. M s g r . L e o J . S t e c k , 32 p a g e s a n d cover. 
S i n g l e copy, 20c p o s t p a i d ; 6 o r m o r e , 16c e a c h . I n q u a n t i t i e s , $8.00 p e r 100. 

" M a r r i a g e a n d t h e H o m e , " b y t h e Rev. E d m o n d D. B e n a r d , 32 p a g e s tftid cover. 
S i n g l e copy, 20c p o s t p a i d ; 5 o r m o r e , 15c e a c h . I n q u a n t i t i e s , $8.00 p e r 100. 

" T h e D e f e n s e of P e a c e , " b y Rev. W i l f r i d J . P a r s o n s , S . J . , 82 p a g e s a n d cover. 
S i n g l e copy, 20c p o s t p a i d ; 5 o r m o r e , 16c e a c h . I n q u a n t i t i e s , $8.00 p e r 100. 

" T h e S t a b l e A n d T h e S t a r , " b y t h e Rev. J o s e p h M a n t o n , C.SS.R., 32 p a g e s a n d cover. 
S i n g l e copy, 20c p o s t p a i d ; 5 o r m o r e , 15c e a c h . I n q u a n t i t i e s , $8.00 p e r 100. 

" T h e M o d e r n Soul i n S e a r c h of G o d , " by t h e R t . R e v . M s g r . F u l t o n J . S h e e n . 104 
p a g e s a n d cover. S i n g l e copy, 35e p o s t p a i d ; 5 o r m o r e , 30c e a c h . I n q u a n t i t i e s , $17.5U 
P " R e l i g i o n A n d E c o n o m i c L i f e , " b y t h e Rev. B e n j a m i n L . M a s s e , S . J . , 40 p a g e s a n d 
cover S i n g l e copy, 20c p o s t p a i d ; 5 o r m o r e , 16c e a c h . I n q u a n t i t i e s , $9.60 p e r 100. 

" T h e C h u r c h A n d H e r S t o r y Of C h a r i t y , " by Rev. J a m e s D. O ' S h e a . 32 p a g e s a n d 
cover. S i n g l e copy, 20c p o s t p a i d ; 6 o r m o r e , 16c each. I n q u a n t i t i e s , $8.00 p e r 100. 

" J u s t i c e a n d C h a r i t y , " by t h e R t . Rev. M s g r . F u l t o n J . S h e e n , P h . D . , L L . D . , 104 page» 
a n d cover. S i n g l e copy, 30c p o s t p a i d ; 5 o r m o r e , 26c e a c h . I n q u a n t i t i e s , $15.00 p e r 100. 



, „ J ' T * " , C h n " \ , » t ' S o r a e Social Q u e s t i o n s , " by Rev. J o s e p h E . S c h i e d e r Rev 
J o h n F . C r o n i n , 8 . S . . Rev. D o n a l d A. M c G o w a n . R t . Rev. M a e r . F . Hochwalt" 3 6 ' m l , 
a n d cover. S i n g l e copy, 20c p o s t p a i d ; 5 o r m o « . 15c e a c h I n q M n U ? f e s $8 76 p e r P 1 0 0 
_ n j J

h e J ^ e w . C r u s a d e , " by Mr. C h a r l e s F a h y , M r . F u l t o n O u r s l e r , M r . J a m e s M c G u r r i n 
SS? ^ c r h . M a i U n r l a C u a ^ ? U , X l b 6 0 4 0 M ^ I f f ® ^ 26<= P o s t p a i d 

K i n g d o m . " by t h e Rev. E d m o n d D. B e n a r d . 64 p a g e s a n d cover 
S i n g l e copy, 26c p o s t p a i d ; 6 o r m o r e . 20c e a c h . I n q u a n t i t i e s , »10.00 p e r 100 

A b y t h e R e v " J 0 8 6 » 1 1 M a n t o n , C . S S . R . , 32 p a g e s a n d cover 
S i n g l e copy, 20c p o s t p a i d ; 6 o r m o r e , 15c e a c h . I n q u a n t i t i e s , $8.00 p e r 100 
a n d Z v » r H i W a i « F o r 7 0 U : " J>* t h e R t . Rev. M s g r . F u l t o n J . S h e e n , 120 p a g e s 
a n d cover. S i n g l e copy, 85c p o s t p a i d ; 5 o r m o r e , 30c e a c h . I n q u a n t i t i e s , $21.00 p e r 100 
o n v o r ^ n ' i f r A n d G o v e r n m e n t " by t h e R e v . F r a n c i s J . Connell, C.Ss.R.. 48 p a g e s a n d 
cover S i n g l e copy, 25c p o s t p a i d : 5 o r m o r e , 20c e a c h . I n q u a n t i t i e s . $10.00 p e f 100. 
o , ¿ " 1 ^ 9 * 1 S u r v e y ° £ . t h e f i e l d of L a w , " b y t h e R t . R e v . M s g r . F r a n c i s X. S a l l a w a y . 
$8.00 p l r 100 K C ° P y ' 2 ° C p o a t p a i d : 5 o r m o r e , 1 S = ^ c h . I n q u a n t i t i e s 

Q , „ J ' 0 n e N ™ d s t h . e P ' h f r ' " b y t h e Rev. F r a n k J . M c P h i l l i p s , 36 p a g e s a n d cover, 
s i n g l e copy, ZUc p o s t p a i d ; 5 o r m o r e , 15c e a c h . I n q u a n t i t i e s , $8.75 p e r 100. 

E d u c a t i o n A « e of C o n f u s i o n , " b y J a m e s F . T w o h y , 36 p a g e s a n d 
cover. S i n g l e copy, 20c p o s t p a i d ; 6 o r m o r e , 15c e a c h . I n q u a n t i t i e s , $8.00 p e r 100. 

J ' 9 S d ' * Love A n d M i n e , " b y t h e Rev. J o h n J . W a l d e , 32 p a g e s a n d cover. S i n g l e copy, ¿uc p o s t p a i d : 5 o r m o r e , 15c e a c h . I n q u a n t i t i e s , $8.00 p e r 100. 
" T h e U n k n o w n G o d , " b y Rev. E d m o n d D. B e n a r d , 40 p a g e s a n d cover. S i n g l e copy, 

ZOc p o s t p a i d ; 6 o r m o r e , 15c e a c h . I n q u a n t i t i e s , $9.50 p e r 100. 
" O f S a i n t s A n d K i n g s a n d t h e P r i n c e of P e a c e , " by t h e Rev. J o h n J . D o u g h e r t y , 40 

p a g e s a n d cover. S i n g l e copy, 20c p o s t p a i d ; 5 o r m o r e , 15c e a c h . I n q u a n t i t i e s , $9.50 p e r 100. 
n » ^ ' T h e j R o c k P o " E e , d I n t o E t e r n i t y , " b y t h e R t . Rev. M s g r . F u l t o n J . S h e e n . 104 
o e ? 1 0 0 C ° V e r " 8 c o l > y • 4 0 c p o 3 t p a l d I, 6 o r m o r e , 36c e a c h . I n q u a n t i t i e s , $18.60 

"God on W e e k d a y s , " b y t h e V e r y Rev. F r a n c i s J . C o n n e l l , C . S S . R . , S.T.D., 40 p a g e s 
a n d cover. S i n g l e copy, 20c p o s t p a i d ; 6 o r m o r e , 15c e a c h . I n q u a n t i t i e s , $9.50 p e r 100 
p l u s p o s t a g e . 

" T h i s N a t i o n U n d e r » G o d , " n i n e a d d r e s s e s b y l a y m e n , 64 p a g e s a n d cover. S i n g l e 
copy, 25c p o s t p a i d ; 6 o r m o r e , 20c e a c h . I n q u a n t i t i e s , $10.00 p e r 100 p l u s p o s t a g e . 
• " O p e r a t i o n S u r v i v a l , " f o u r d o c u m e n t a r y p r o g r a m s on C o m m u n i s m , b y R o b e r t C. 
l i e a l e y . 80 p a g e s a n d cover. S i n g l e copy, 30c p o s t p a i d ; 6 o r m o r e , 25c e a c h . I n q u a n -
t i t i e s , $15.00 p e r 100. 

" H o p e a n d t h e V o y a g e r , " b y t h e R e v . E d m u n d , 32 p a g e s a n d c o v e r . S i n g l e copy, 
¿Oc p o s t p a i d ; 6 o r m o r e , 15c e a c h . I n q u a n t i t i e s , $8.00 p e r 100 p l u s p o s t a g e . 

" F a i t h a n d t h e H e a r t of M a n , " b y t h e R e v . J o h n J . D o u g h e r t y , 40 p a g e s a n d c o v e r . 
S i n g l e copy, 20c p o s t p a i d ; 5 o r m o r e , 15c e a c h . I n q u a n t i t i e s , $9.60 p e r 100 p l u s p o s t a g e . 

" C h a r i t y Begins- A t H o m e , " b y t h e Rev. J o h n M. M c C a r t h y a n d g u e s t s , 64 p a g e s 
a n d cover. S i n g l e copy, 25c p o s t p a i d ; 5 o r m o r e , 20c e a c h . I n q u a n t i t i e s . $10.00 p e r 
100 p l u s p o s t a g e . 

" T h e W o m a n , " b y t h e R t . R e v . M s g r . F u l t o n J . S h e e n , P h . D . , L L . D . , 96 p a g e s a n d 
cover. S i n g l e copy, 35c p o s t p a i d ; 5 o r m o r e , 30c e a c h . I n q u a n t i t i e s , $17.00 p e r 100. 

" S p r i n g F e r v o r , " b y t h e R e v . J o s e p h E . M a n t o n , C . S S . R . , 40 p a g e s a n d covjer. S i n g l e 
copy, ¿Oc p o s t p a i d ; 5 o r m o r e , 15c e a c h . I n q u a n t i t i e s , $9.50 p e r 100 p l u s p o s t a g e . 

" Y o u r S o n i n t h e S e r v i c e , " b y C o m m a n d e r D o n a l d F . K e l l y , c h a p l a i n , U . S . N a v y • 
L i e u t e n a n t P a t r i c k A. K i l l e e n , c h a p l a i n , U . S . N a v y ; B r i g a d i e r G e n e r a l J a m e s H . O ' N e i l l , 
c h a p l a i n , U . S. A r m y , a n d Colonel W i l l i a m J . Clasby, c h a p l a i n , U . S . A i r F o r c e , 48 p a g e s 
a n d cover. S i n g l e copy, 25c p o s t p a i d ; 5 o r m o r e , 20c e a c h . I n q u a n t i t i e s . $10.00 p e r 100. 

" C a r e e r s I n C h r i s t i a n i t y , " a s e r i e s of a d d r e s s e s b y P r o f . J a m e s M. O ' N e i l l , R e v . J o h n 
J o h n S. K e n n e d y , N e i l M a c N e i l , J a m e s B. C a r e y , G e o r g e W . S t a r k e , D r . V i n c e n t E d w a r d 
S m i t h , H j c h a e l Di Salle, C l a r e n c e M a n i o n , M a j . Gen. J o h n M . D e v i n e a n d M a r t i n 
Quigley. 96 p a g e s a n d cover. S i n g l e copy, 36c p o s t p a i d ; 5 o r m o r e , 30c e a c h . I n 
q u a n t i t i e s , $17.00 p e r 100. 

( C o m p l e t e list of 145 p a m p h l e t s t o o n e a d d r e s s i n U . S., $23.75 p o s t p a i d . P r i c e t o 
C a n a d a a n d F o r e i g n C o u n t r i e s , $29.25 p a y a b l e i n U . S . d o l l a r s . ) 

Address: OUR SUNDAY VISITOR, Huntington, Indiana