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INTRODUCTION

TO

CATHOLIC
ACTION

THE YOUTH DEPARTMENT
Notional Catholic Welfare Conference

1312 Massachusetts Ave., N. W.,

Washington, D. C.





Introduction to Catholic Action

Youth Series No. 8

BY REV. WILLIAM FERREE, S.M.

Published by
The Youth Dept., N.C.W.C.

1312 Massachusetts Ave., N.W.

Washington, D. C.



PREFACE
The Youth Department welcomes Father Ferree’s ‘in-

troduction to Catholic Action” to its pamphlet list.

Almost a decade ago, in commending Civardi’s classic
“Manual of Catholic Action” the Apostolic Delegate observed:

“He (the Holy Father) has always been most soli-
citous that Catholic Action is rightly understood, prop-
erly put into practice, and definitely confined to its own
field, which is that of the Gospel. The Holy Father de-
precates, therefore, the thoughtless, irresponsible use
of the term ‘Catholic Action.’ Such careless use only
beclouds its meaning in the minds of the faithful and
prevents them from understanding and carrying out its
high, definite and sacred purpose.”

The sole motive in our sponsoring this pamphlet is to
safeguarding our youth groups from the too current thought-
less, irresponsible use of the term ‘Catholic Action’ and by
cultivating an exact understanding of Catholic Action to in-
spire them to carry out its high, definite and sacred purpose.

PAUL F. TANNER
Director, Youth Department

N.C.W.C.

OsssfdsSsd



INTRODUCTION
In his very first Encyclical on Catholic Action, Ubi Ar-

cane, Pope Pius XI stated that he wished to see Catholic
Action develop above all among Catholic youth; and he fre-
quently referred to the youth section of Catholic Action as

‘‘the apple of his eye.”

The youth of the Catholic world have been worthy of this
trust and affection of the great “Pope of Catholic Action.”
In almost every country the youth organizations have re-
sponded first, and have responded most generously, in the
revolution of thought and method that the theory and prac-
tice of Catholic Action make necessary.

The youth of the United States are no exception. They
are asking constantly for clear ideas on what they should do
with their organizations and methods to live up to their
high assignment of forming in themselves the Catholic leaders
of the future. It is for them that the present pamphlet is
written, and it is because of their generosity and interest
that no attempt has been made to “write down to their
level.” Other pamphlets may follow to make the different
aspects of Catholic Action clearer, and to apply them to our
national conditions. The purpose of this one is to outline
briefly the theory of Catholic Action, in a way that will indi-
cate the whole ground to be covered, without going too much
into detail. For this reason the present exposition will at-
tempt to sketch not only the aspects of Catholic Action which
are immediately applicable in local work, but also those
which are not immediately applicable, and which must wait
until the accumulated effects of all the centers of local work
can make themselves felt on diocesan and national levels, and
even in Christendom as a whole.

It is important to notice, however, that in the accepted
language of Catholic Action, “Youth” embraces the age group
16 to 28 or 30. The groups below 16 are regarded as prepara-
tory to Catholic Action. This fact will explain the freedom
with which more difficult phases of Catholic Action theory are
included in an exposition intended primarily for youth
groups.



TABLE OF CONTENTS
Lesson Page

I Notion and Importance 6

II Fundamental Distinctions—The Problem 10
III Fundamental Distinctions—Pontifical Texts 16
IV The Issues Involved 22

V Definition and Characteristics of Catholic Action 26

VI The First Characteristic of Catholic Action

—

A Work of Laymen 29

VII Corollaries of the First Characteristic 33

VIII The Second Great Characteristic of Catholic

Action—It is an APOSTOLATE 39
IX How Big a Job is the Apostolate? 43

X Corollaries of the Second Great Characteristic
of Catholic Action 48

XI The Third Great Characteristic of Catholic

Action: Organization, Its Implications 51

XII The Form of Organization and Its Results 54

XIII The Fourth Great Characteristic of Catholic

Action: Authority of the Hierarchy 61

XIV The Practical Exercise of This Authority
and Its Results 64

XV Conclusion 67

APPENDIX I—Bibliography 71

APPENDIX II—Official Documents 78





LESSON I

Notion and Importance

1. Growing Interest in Catholic Action:

Catholic Action is at last beginning to stir profoundly the
minds and hearts of Catholics in the United States. As a gen-
eral rule Catholic Action makes its way more slowly in a
country with a highly organized Catholic life than in one
which suffers from a lack of organization; and the extra-
ordinarily well-developed parish, institutional, and organiza-
tional life of the United States has resulted in slow accept-
ance of the newe methods of action.

It is easy to see how such a situation could arise in a
country where a strong tradition of ‘‘Catholic Activity’’ ex-
ists. New ideas must be interpreted in the light of what
one already is doing, and the temptation is strong—Pope Pius
XI warned against it explicitly—to study what one is already
doing instead of the new ideas. In this way the new words
become current, even intensely popular, (as the words
“Catholic Action” are certainly popular), but simply as new
labels for old methods which remain substantially unchanged.

At a later period, however, if the new ideas are really
powerful enough, they gradually make themselves felt despite
the fact that they have been partly misunderstood,—they
“bore from within” so to say, in the very organizations that
have misapplied them to their own work—and after a few
years secure the attention and study that they failed to re-
ceive at first.

2. Get the Words Straight:

At the very beginning let us be clear about the very
phrase “Catholic Action.” There is a misunderstanding
which has been almost incorporated into its use in English
so that it is very hard to remove. You have all heard of
the political organization known as “Action Francaise” whose
publication of the same name was on the Index and was only
recently removed. When this organization or paper was re-
ferred to in English, its name was never translated, for if
we called it “French Action” the phrase would not bring to
our minds an organization as it should, but some sort of gen-
eral activity of Frenchmen, with which it has no connection.
There are other organizations which in the past have carried



INTRODUCTION TO CATHOLIC ACTION 7

this name of ‘‘Action” of one kind or another, but English has
been consistent in its treatment of them; speaking of them
always with the foreign treminology and not translating the
title into English words. Now when the “Azione Cattolica”
of Italy and the “Action Catholique” of France and Belgium
came to be spoken of in English, this translation was unfor-
tunately made because of the fact that although “French
Action” sounds like non-sense, “Catholic Action” really does
seem to mean something.

Let us then be clear in our own use of the word. When
we say “Catholic Action” we do not mean all activities that
happen to be carried on by Catholics, but a definite and
special and distinct kind of organization and a definite set
of methods and principles of action. Thus “Catholic Action”
is not only an abstract noun; but it is also, and in a certain
sense primarily, a concrete noun—the proper name of an or-
ganization. Moreover, this organization is a unique organiza-
tion, set off from every other organization whatever by its
universality which it shares with the Church itself.

3. Importance:

With initial misunderstandings out of the way, let us
give our attention briefly to the importance of this organiza-
tion, and set of methods and principles of action, which has
become known in English as “Catholic Action.” In so brief
an exposition as this we must limit ourselves to two points.
First, that the official and unofficial statements of Pope Pius
XI on Catholic Action for only the first ten years of his reign
fill a closely printed volume of about six hundred pages, and
certainly his statements during the last part of his reign were
almost as numerous. His first encyclical letter “Ubi Arcano”
was a general call to Catholic Action, and the last letter of
his life, published on the very eve of his death, was an insis-
tent exhortation to the Hierarchy of the Philippines to
strengthen their organization of Catholic Action.

We might notice that such unremitting and intense in-
sistence on a single idea by the Papacy is something which
is without parallel in the history of the Church. The closest
approach to it is to be found in the preaching of the cru-
sades, but even that hardly exhibited such an intense single-
ness of purpose. Catholic Action certainly must have been
something very important in the eyes of Pius XI to have led
him to such unprecedented insistence; and his successor Pope
Pius XII is continuing that insistence despite his immense
preoccupation with the present world crisis.



8 INTRODUCTION TO CATHOLIC ACTION

The second point which we will notice in considering the
importance of Catholic Action is the direct statement of Pope
Pius XI that he considered Catholic Action an inspiration of
the Holy Spirit and the beginning of a new era in the history
of the Church.

Of course, the best way to have a real idea of its impor-
tance is to know exactly what it is and what it can do.

In a certain sense that is the purpose of this pamphlet,
but it should be recognized from the outset that a pamphlet
is too small a scale to accomplish such a purpose satisfactorily.

Notes and Questions, Lesson I
1. Growing Interest in Catholic Action.

a. How did the Church in the U. S. compare with other countries
in Catholic organizations and activities when Pope Pius XI began his
Pontificate ? Examine especially the points indicated by Pope Pius XII
in his letter Sertum Laetitiae to the American Hierarchy ; attendance at
church service, frequent Communion, closed retreats, vocations ; number
of dioceses, of seminaries and churches, of schools from grades to univer-
sities, of hospitals, of asylums for poor, of monasteries ; missionary asso-

ciations, Catholic charities, lay associations, NCWC.
b. According to the general rule, then, should development of Catholic

Action in the United States have been rapid or slow?

c. As a matter of fact people from other countries frequently re-
proach the Catholics of the United States for their slowness in conforming

to the directions of Catholic Action, Would the above two questions suggest
an adequate answer to such reproaches ?

d. Granting that it would, and that a Catholic life so highly organized
as ours will require many years of practical transition into the “new forms”
laid down by Pius XI for the “modern apostolate,” would this justification
hold good also for our lack of knowledge of Catholic Action ? Specifically,

would it justify us for not having produced a technical “Literature of

Catholic Action” comparable to the excellent books available in the French,

Italian, and Spanish languages ?

e. In the new attitude of sincere inquiry into the nature of Catholic
Action that is spreading in this country, one would naturally expect (from
the way things have developed in other countries) that the youth groups
will take the lead. Can you give some of the reasons for this expectation ?

2. Get the Words Straight

a. In an excellent book called L’Unite d’action des catholiques, the
author, Andre Richard, makes a careful distinction between “Action Catho-
lique” (capitalized) and “action catholique” (with small letters). In
English attempts have been made to copy this practice, but with less
success because English usage demands that the word “Catholic” be capital-
ized in both cases. The ordinary way of driving home the same idea in
English is to adopt the phrase: “Official Catholic Action” when correcting



INTRODUCTION TO CATHOLIC ACTION 9

someone who wants to insist that “anything Catholic is Catholic Action.”
What lies behind these distinctions ?

b. Granting that it is legitimate to speak of any Catholic activity at
all as “Catholic action” (with a small “a”), does this seem likely to lead
to clear ideas when the great majority of Catholics in a country are still
under the misapprehension that any Catholic activity at all is “Catholic
Action” (with a capital “A”) ?

c. Many theorists of Catholic Action try to popularize the phrase
“Catholic Activities” to designate any lay Catholic work which does not
Conform fully to the definition of “Catholic Action” (with a capital “A”).
Wouldn’t it be a good idea to adopt this clearer phraseology as widely as

possible and call everything which is not “Official Catholic Action” by the
name “Catholic Activity” ?

3. Importance

a. In several articles published recently it is stated that Pope Pius
XI’s complete statements on Catholic Action comprise a volume of 600

pages. (The volume is a French one: L’Action Catholique; Documents
Pontificaux; La Bonne Presse, Paris, 1933). But since Pope Pius XI died
in 1939, does this book tell the whole story?

b. In a book entitled “Pius XI and American Public Opinion,” Mr.
Robert Cuddihy and Mr. George Shuster gathered together most of the
appreciations of the work of Pius XI which appeared in the U. S. Press
and on the radio after the death of the Holy Father. In it there is no

chapter on Catholic Action and only eight references (in passing) to the
words : three of them to the so-called “Encyclical on Catholic Action,”
“Non Abbiamo Bisogno” which by the way, is not one of the principal
texts on Catholic Action (it is on Fascist opposition to Catholic Action).

This book is probably a faithful portrayal of the extent of understanding

in this country of the work of Pope Pius XI :—do you think Pope Pius
himself would be satisfied with that understanding, after he himself had

referred repeatedly to Catholic Action as “the apple of his eye” and “the
thing most dear to his heart” ?

Note : One of the handiest pamphlets in English for studying official texts
of Pope Pius XI on Catholic Action is Directives for Catholic Action by
Rev. James D. Loeffler, Central Bureau Press, St. Louis Missouri, 25c.
(We have recently been informed, however, that this is now out of print.
A new and more complete pamphlet containing the most important official
texts is being planned.)



LESSON II

Fundamental Distinctions The Problem:

4. Spiritual Action—Temporal Action—Catholic Action
It is repeatedly stated in official documents that Catholic

Action is necessary and that it cannot be substituted by any
other form of action whatever. These ‘‘other forms of action”
fall naturally into two large classifications: Catholic Reli-
gious or Spiritual Action on the one hand, and Catholic Tem-
poral Action on the other.

“Temporal,” is here used for the “social-economic” action
frequently referred to in Latin and Italian documents on
Catholic Action. The commonly accepted English word for the
same idea is “Social” Action, but it is difficult to use it be-
cause it must be contrasted with Catholic Action, and in many
pontifical documents Catholic Action is called “a social action
also.” It is to avoid this confusing use of the phrase “social
action” in two radically different senses (one referring to
means and ends, the other to organization and effects), that
the phrase “temporal action” is here adopted, for it does not
seem likely that the rather cumbersome “social-economic
action” would ever receive wide acceptance in English usage,
and besides it is not entirely exact. “Temporal action” is at
once more exact (being able to include technical, civic, cul-
tural, and professional action, as well as properly “economic
action”) and is already in use in English in phrases referring
to the “Spiritual and Temporal Powers.”

“Secular” action might perhaps be even more satisfac-
tory from the purely logical point of view, but it has unpleas-
ant implications which make it difficult to translate the often-
recurring phrase “Catholic social-economic action” by “Cath-
olic secular action.” “Catholic temporal action” is free from
these implications and seems to be a satisfactory substitute
for the “Catholic social action” which would be the natural
expression of the idea in English, but which unfortunately is
ambiguous as noted above.

We might follow the theorists of Catholic Action in their
distinction between “Spiritual” and “Temporal” action in
order to acquire a sort of preliminary idea of Catholic Action.

This brings us immediately to the more fundamental distinc-.
tion between the spiritual and temporal ends of man..



INTRODUCTION TO CATHOLIC ACTION 11

5. The Great Problem of History:

The ‘Troblem of the Two Powers” is one of the most fun-
damental in the history of the Christian era. In fact, almost
the whole history of Christendom could be interpreted in
terms of this problem and of the strugg'les which have arisen
from attempts at its solution. We have not the time even to
trace this history, but we might glance rapidly at the problem.

The end of the spiritual power is eternal salvation, the
end of the temporal power is man^s welfare here on earth.
These powers are differentiated and distinct and each has
means not possessed by the other for arriving at its own pecu-
liar ends in its own distinct sphere. Yet, somehow, the tem-
poral power must be regulated by the spiritual because the
spiritual end is ultimate even for the temporal order, and any
temporal system which would prevent the attainment of
man’s spiritual end would be false and unjust, so that in the
very words ‘^social order” we have implied a certain sub-
servience of the temporal to the spiritual power and to spirit-
ual ends. There you have the problem: Somehow the spirit-
ual power must direct the temporal order and yet we have
just noted that it has no means at its disposal which are ade-
quate to this order as such. These means are possessed prop-
erly by the temporal power only, and the means of the spirit-
ual are directed towards an entirely different end—the eter-
nal salvation of man. If the spiritual power works directly
in the temporal order, it works in a field where it possesses
no adequate means, and has no assurance at all of not com-
promising its authority by serious mistakes.

6. Digression: An Example of Confusion of Spiritual and
Temporal.

Perhaps an example is the only way to make the point
clear in a brief exposition. Some time ago I read of a parish
savings bank somewhere in Europe which had been robbed
of many thousands of dollars. In this particular bank the
pastor himself seems to have been directly in charge. Now
for a bank to lose its money is a fairly common event in the
history of banking, and when we have invested in a bank
which fails for some reason or other, we take it to be a bit
of misfortune which is regrettable indeed but final, like a
wreck or a fire. In this particular case, however, when the
parish bank failed, the parishioners did not seem to think
that that was the end of the matter. They said that the
priest had asked them to put their money in the bank, that
they had given the money to him, and that now they wanted
it back from him. Somehow or other they were unwilling to



12 INTRODUCTION TO CATHOLIC ACTION

admit that the case was closed as they certainly would have
admitted if an ordinary bank had been robbed and had failed
as a result. Threats of violence were made against the priest
and a fair number of the parishioners lost confidence in the
church because they said it had robbed them. This is a rather
elementary example, but it illustrates the point. The priest
had really compromised his spiritual power by being directly
in charge of a temporal work where risk of failure was un-
avoidable; and the people blamed him, not as a banker, but as
a priest, when disaster came. They were confused, of course,
in doing so, but that is just the point: The situation was one
that laid itself open to confusion.

7. Still Digressing: Another Example:

We can illustrate the point again by the familiar saying
that ‘^priests should not be in politics,’^ meaning, of course,
party politics. Now from the political point of view, there
is no possible reason why priests should not be in politics,
and politicians and anti-clericals who use this expression are
simply insincere; because from the political point of view
every citizen is equal and has an equal right to engage in poli-
tical activity. It is only the friends of priests who can use
that expression honestly for it is only from the spiritual point
of view that it has any meaning.

What, as a matter of fact, do we mean by politics in its
usual sense of party struggles? We mean that we expect
all politicians to be wrong, at least half of the time, because
there are always at least two parties with opposing ideas.
When one of the parties, in the judgment of a sufficient num-
ber of people, piles up a sufficient number of mistakes, it gets
defeated; and the other party takes over until it in turn loses
its poplarity through its own mistakes. Thus we could say
rather facetiously, that to be a politician is by definition to be
at least half wrong.

Now we can see why it would be dangerous for a priest
to be engaged in politics. He would necessarily make the
same sort of mistakes that all other politicians necessarily
make; but whereas, for other people, mistakes are taken as a
matter of course, for the priest they would be considered
somehow a fault. He is not supposed to be wrong in his own
work of spiritual teaching and of sacramental administra-
tion, and people transfer this requirement to any political
activity in which he may engage, blaming him bitterly for
his mistakes. Moreover, through the same confusion noted
above, this blame does not attach to him as an individual but
as a representative of the Church, and it is the whole Church



INTRODUCTION TO CATHOLIC ACTION 13

which is compromised by the political mistakes of its minis-
ters—mistakes, once more, which are of the very essence of
politics and which will be made, sooner or later, no matter
how clever, or learned, or devoted, or sincere the man may
be who engages in politics.

The reason this is so is that in the field of the temporal
every decision carries inevitably with it certain consequences
which men cannot foresee, and every decision in this field is
thus to a certain extent a “leap in the dark.’’ One doesn’t
have to be a mathematician to know that a certain percentage
of “leaps in the dark” will be, in the long run, unfortunate!

From these examples which were purposely chosen be-
cause they are simple, we can see the meaning of the state-
ment that the spiritual and the temporal powers are dif-
ferentiated and distinct. Though they must always work in
close harmony, yet they can never be directly joined together
without confusion, and, in the long run, without disaster.
This is fundamentally the message of Pope Leo XIII in his
encyclical “Immortale Dei.” It is surely not necessary here
to show what utter confusion would result if the temporal
power would assume direct authority in spiritual things so
we need give no “examples” of that.

8. Now, Don’t Get the Wrong Idea:

A short explanation such as this is always in danger of
creating a wrong impression instead of the merely incom-
plete one at which it is aiming. It is important therefore not
to mistake the purpose of these examples. The idea is not
that such work in economics or politics may never be under-
taken by the clergy—in fact, circumstances might conceivably
arise where such work might become a duty for them during
a period of crisis or transition; and at all times a real, useful,
and necessary “Catholic Social Action” by the clergy has ex-
isted. In these cases the dangers of “confusion” of temporal
and spiritual must be guarded against as best one can—but
the dangers are always there. The point of the two examples
here given is that in Catholic Action we will find a new
clergy-laity relation through which the dangers are removed
—not just guarded against—and that Catholic Action is a
definite advance in technique and effectiveness over direct
temporal action by the clergy. But evidently, if Catholic Ac-
tion is not understood, or if particular circumstances should
make other approaches to the problem ineffective, such direct
action by the clergy, despite its dangers, may be the only
thing left to do. Of course, we are speaking here only of the



14 INTRODUCTION TO CATHOLIC ACTION

action of the clergy: direct ‘^Catholic temporal action’’ by the
laity is at all times normal and imperative.

We should now have a fair working knowledge of the
nature of Catholic Spiritual Action on one hand, and of Cath-
olic Temporal Action on the other. With these two different
kinds of action before us, we will be better able in the next
lessons to grasp the meaning of Catholic Action, which is
different from both of them.

Notes and Questions, Lesson 1

1

4. Spiritual Action—Temporal Action—Catholic Action.
a. When it is stated (see Section 4) that no “other form of action”

can take the place of Catholic Action, what is meant by “other form of
action” :—something which is Protestant or pagan ; or something which is
Catholic but not Catholic Action?

b. From the next lesson—or, better, from the Encyclical “Sertum
Laetitiae” of Pope Pius XII to the American Hierarchy—make a list of
some of these “other forms of action,” dividing them into the two groups
(spiritual and temporal) into which they naturally fall.

c. What is the commonly accepted English word for those Catholic
activities which the Holy Father referred to as “Social-Economic Action?”

Why is the word “Temporal Action” suggested here as a more satisfactory
name?

5. The Great Problem of History

a. Give some examples of historical conflicts between “the two
Powers.”

b. In these times of aggressive “totalitarian” governments and re-
actions to them, are these conflicts likely to increase?

c. If Catholic Action is a new solution to this most difficult problem,
is not its “adaptation to modem needs” very providential?
Note: For the distinction between the Spiritual and Temporal Powers,
and the best statement, up to his time, of the relationship that should exist
between them, study Pope Leo XIII’s Encyclical Immortale Dei. After-
wards it will be possible to see how Pope Pius XI’s solution goes beyond
this.

6. Example of Confusion between Spiritual and Temporal:

a. Here is another example which happened quite recently : A man
was complaining bitterly of employment agencies, saying that all they did
for people over 40 was to give them forms to fill out, and to send them on
“wild goose chases” where they wouldn’t be hired anyhow because of their
age. He complained also about the priests, saying that they would do a
whole lot better if they got jobs for people instead of preaching “because

a man had to live before he could practice religion.”

Now here are some interesting questions : If the priests would get into
the employment service, could they persuade the employers to “accept men
over 40?” And supposing they couldn’t, would this man (considering his



INTRODUCTION TO CATHOLIC ACTION 15

attitude towards the employment agencies) blame the employers or the

priests ? And would his bitterness towards the priests who send him on
“wild goose chases” be more or less than his present bitterness toward

the employment agencies ? What effect would this bitterness probably have
on his religious life? Yet it would not have the same effect if the priests

had encouraged Catholic laymen to set up an employment office. Why not?

b. Is it true to say that in any temporal work “the risk of failure is

unavoidable?” If you think it isn’t, how about the possibility of accidents,
fires, wars, earthquakes, etc. ? Do they ever spoil well-laid plans ?

7. Another Example

Is it true to say that mistakes in politics “will be made sooner or
later, no matter how clever, or learned, or devoted or sincere the man
may be who engages in politics ?” For instance : Suppose a politician
would decide to enact a law imposing a “Family Living Wage” on industry,
so that men with large families would receive higher wages than single
men. Is it not entirely possible that the law might “back-fire” and result

in industry’s hiring only single m'en, so that the large families would be

worse off rather than better? Would not every human law present the
same possibility of “back-firing” despite the best attempts of legislation to
plan well from the beginning? If these laws were to be made by priests
and bishops, would they still present that danger?

8. Now don’t get the wrong idea!

a. After the disintegration of the Roman Empire in Europe, the
Bishops came to possess great temporal powers, for the Church was almost
the only stabilizing social force which survived the destruction of the

ancient world. Even though many grave difficulties (Warrior-Bishops, lay
investiture, intrusion of political favorites into ecclesiastical posts, struggles

between Popes and emperors, etc.) came from this temporary identification
of spiritual and temporal, was it not nevertheless necessary for the Church
to assume leadership when other organized forces failed?

b. In a certain sense was not the profound economic disorganization
which struck the working classes after the “Industrial Revolution” some-
what similar to the political disorganization which succeeded the barbarian
invasions? Were not the Popes, from Leo XIII on, fully justified there-
fore, in stepping into the field of Industrial Relations ?

c. Note: In Pope Pius X’s time, the phrase “Catholic Action” could
be used for what is here called “Catholic Temporal Action,” as can be seen
from Pope Pius X’s statement : “Catholic Action is the Christian solution
of the Social Problem.” The redefinition of “Catholic Action” in the sense
used in these studies is the work of Pope Pius XI, done, as he himself says,
“not without divine inspiration.”

Yet even after this redefinition, the Holy Father himself wrote encycli-
cals with directions for Catholics—including the clergy—to engage in
“Catholic Temporal Action” : Quadragesimo Anno, on the reconstruction
of Social Order, and Nova Impendet on the economic crisis, unemployment,
and increase in armaments.



LESSON II!

Fundamental Distinctions: Pontifical Texts

9. Catholic Action is Different

Before showing how Catholic Action is different, both
from Catholic Spiritual Action on the one hand, and from
Catholic Temporal Action on the other, it will be helpful to
give specific examples of both of these ^^other forms of action.”
The Hierarchical apostolate itself is, of course, the very type
of Spiritual action, but it does not enter directly into this dis-

cussion because we are limiting our attention to forms of
action open to the laity. Certain forms of action, which be-
long directly and entirely to the Church herself are, however,
open to the laity (e.g. Catechetics, Missionary Works, works
for the Preservation of the Faith, Liturgical Music, etc.), and
these do come under our classification of ^‘Catholic Spiritual
Action.” Under it also are the three groups of societies of
laymen mentioned in Canon Law: Third Orders, Confrater-
nities, and Pious Unions.

Practical examples of such works are Sodalities, Retreat
Movements, Evidence Guilds, Holy Name Societies, Works
of Charity (though these last may sometimes belong rather
to Catholic Temporal Action). It is these works of spiritual
Action which the Holy Father has in mind when he speaks
of the ^‘Providential Auxiliaries of Catholic Action.”

Over against these are the works of “Catholic Temporal
Action”: Parish Credit Unions, Catholic Cooperative move-
ments, Maternity Guilds, Labor Movements, Civic organiza-
tions, fraternal societies, recreational or cultural groups.

Now Catholic Action is not temporal action because:
1) it is under the direct authority of the hierarchy—of the
Spiritual Power, and 2) it does not work directly in the tem-
poral order. At the same time, however, it is not purely Reli-
gious or Spiritual Action because 1) it is specifically the work
of laymen and of lay responsibility, and 2) some of its most
obvious effects are felt in the temporal order, although its
direct action is spiritual. A very brief summary of these
ideas could be put in the phrase that “Catholic Action is
Spiritual in its nature, yet temporal in its effects.” It is be-
cause of this peculiar position, in a certain sense between
purely spiritual action and temporal action (like a bridge



INTRODUCTION TO CATHOLIC ACTION 17

over a chasm) that it constitutes, as we are soon to see, a
new approach to the ‘^Great Problems of History.’’

10. What Headaches Could be Avoided

Now from everything else Catholic Action is different,
and a world of misunderstanding, misguided effort, suspicion,
and disappointment could be avoided if only this elementary
fact would be frankly recognized and accepted both by works
of Catholic Spiritual Action and by those of Catholic Tem-
poral Action! So important is this point that it may be worth
while to sacrifice the brief space at our disposal by inserting
direct quotations from Pontifical Documents:

11. “Rome Has Spoken”

First, a letter of Pope Pius XII, then Cardinal Secretary
of State, to the President of Italian Catholic Action, March
30, 1930: “Besides Catholic Action properly so called, there
exist other institutions, associations, and movements which
tend, with an admirable variety of organizational forms,
either to a more intense ascetical training, or to the practices
of piety and religion, and especially to the apostolate of
prayer, or to the exercise of Christian Charity in all its forms
and applications, thus devoting themselves in fact to a broad
and efficacious apostolate which is both individual and social,
with forms of organization both varied and well adapted to
personal initiative—but by that very fact different from the
organization which is proper to Catholic Action. These there-
fore are works which one cannot identify with Catholic Action,
although they can and ought to be regarded as its true and
providential auxiliaries.”

Speaking to members of the Sodality on the same day
that this letter was written. Pope Pius XI himself added his
insistence that the letter had been thought over for a long
time and prepared with special prayer.

12. Again and Again

A year later, in a letter addressed to the Bishops of Ar-
gentina (Feb. 4, 1941) the Holy Father returns to the sub-
ject:

“Alongside of this great organization which may be
termed official Catholic Action, there are, as we have seen,
other associations devoted to spiritual formation, charity, and
good works. We have had occasion to refer to them of late
as the auxiliaries of Catholic Action. Each of them in its
own way is invaluable in the preparation and support which
it can and must provide. . .”



18 INTRODUCTION TO CATHOLIC ACTION

And on October 27, 1935, in a letter to Cardinal Cintra,
he once more takes up the problem—this time with a certain
impatience which reflects perhaps the persistent misunder-
standing or disregard which his earlier explicit utterances had
encountered in certain quarters:

‘‘It is therefore incongruous and gravely injurious if in
parishes or dioceses other societies of the faithful are estab-
lished to accomplish practically the very purpose proposed for
Catholic Action, that is, societies which are not joined to-
gether by any link whatsoever and which have nothing in
common with Catholic Action, or what is worse, enter into
sorry competition with it. For thus the particular advantage
which such societies might bring to a small number of the
faithful are truly nullified by the very serious damages
which flow from conflict or from the dispersal and division of
Catholic forces ...”

The present Holy Father, in his Letter to the Hierarchy
of the United States (Nov. 1, 1939), indicates indirectly that
these important distinctions which he himself had so care-
fully outlined under the direction of his predecessor (see first
quotation above) are as valid now, and in this country, as in
any other time or place. He singles out for attention, besides
our well organized ecclesiastical life and educational system,
the closed retreat movement, the Missionary societies. Catho-
lic Charities, and “Associations of the laity,” among which
latter (“too long a list to allow of complete enumeration”)
he calls especial attention to Catholic Action, the Marian So-
dality, the Confraternity of Christian Doctrine, and the Holy
Name Society. It will be noticed immediately that Catholic
Action is mentioned separately from the others, not as a kind
of heading under which they all fit. All the “other works”
here mentioned are of “Catholic Spiritual Action,” and later
on in the encyclical, where the Holy Father treats of Ameri-
can problems, some indications are to be found for “Catholic
Temporal Action” also.

13. But the Case is Not Closed

Rome has spoken, indeed, but the argument goes on and
on. It would be amusing, if the fact were not so “incon-
gruous and gravely injurious,” to recount how otherwise
estimable and devoted people tenaciously insist that Catholic
Action cannot possibly be anything more than whatever it
is they themselves already happen to be doing.

It is unfortunate that it is necessary to give so much
space to what is, after all, only a most elementary and super-
ficial misunderstanding. Let us hope that the time will come



INTRODUCTION TO CATHOLIC ACTION 19

when it will be sufficient simply to state once for all that
Catholic Action is different from all other forms of action
whatever, and then get on with the real issues.

Notes and Questions, Lesson 1 1

1

9. Catholic Action is Different

a. Make a list of the Catholic Organizations you know personally, and
try to divide them according to the three kinds of “action” treated here.
Keep the list for checking after you are more familiar with the basis of
classification.

b. In a book about Pope Pius XI, the following sentence occurs : “The
charter of Catholic Action may be seen well outlined in his letter on
Catholic? Action, on Reconstruction, on Education, on Spain, on Ephesus,

on the Reunion of the Eastern Churches, on the Saints Augustine and
Wenceslaus and on the New Pontifical University, as well as in the re-
organization of the Papal Academy of science.” Compare this statement
with the present paragraph (9) and also with paragraph 20 of this pam-
phlet.

c. With the same paragraphs, compare this statement made by a
speaker: “Catholic Action is a renewal and intensification of Catholic life,

it is nothing that requires long and complicated explanations. The sodalit-
ies are Catholic? Action, the Retreat movement is Catholic Action, St.
Vincent de Paul Societies are Catholic Action, the Third Orders are Catholic

Action—everything vitally Catholic is Catholic Action.” Do you think his
contribution to the discussion was a helpful one?

10. What Headaches could be Avoided

a. It is a fact that many people who direct works of Catholic Spiritual
Action or of Catholic Temporal Action are deeply resentful of statements

which seem to indicate that what they are doing is “not Catholic Action.”
How would this mental attitude lead to a “world of misunderstanding, mis-
guided effort, suspicion, and disappointments?”

b. Such people evidently are under the impression that if they are

“not Catholic Action,” then their work is somehow branded as being
defective. Could you set these people right? (cf. Quotation in Section 11

and first quotation in Section 12.) But on what condition would their
work be defective and blameworthy in respect to Catholic Action? (cf. 2nd
quotation in Section 12.)

11. Rome Has Spoken

a. On what point (“By that very fac?t ”) does the Holy Father
here insist, in pointing out the difference between these “other institutions,

associations, and movements” and Catholic Action? Is it the same point
stressed in the second paragraph of Section 12 (“That is. Societies which

”)?

Note: Keep this “problem of unity” well in mind as it is one of the most
fundamental ideas of Catholic Action (as can be seen from the fact that
it is here chosen by the Popes froms all the characteristics of Catholic

Action—(cf. Section 20)—to be a sort of criterion for distinguishing what



20 INTRODUCTION TO CATHOLIC ACTION

is and what is not Catholic Action) ; yet it is especially liable to be over-
looked in countries like the United States where the development of
Catholic Action must be prepared slowly “from below” instead of being
imposed officially “from above” (Because of the already highly organized
state of Catholic life—cf. questions on Section 1, above).

•b. From the last sentence in the quotation in this section (Section 11)
point out what should be the attitude of these “other works” towards
Catholic Action. Would they be faithful to this attitude if they insisted
that they themselves were Catholic Action? Wouldn’t they have to study

Catholic Action in order to maintain the proper attitude?

12. Again and Again

Note: In the second quotation (Oct. 27, 1935, to Cardinal Cintra) observe

that the Holy Father’s words seemi intended to include all “other forms of

action.” Those societies which “have nothing to do with Catholic Action”

would be “Catholic Temporal Action” and those which “enter into sorry

competition with it” could only be “Catholic Spiritual Action.” Both fail

by “not being joined together by any link whatsoever,” for only Catholic

Action shares the universality of the Church. Notice the extraordinary

implication that the common possession of the Catholic Faith by all these
“other societies” is not in itself a link among them. This is profoundly
true, and much of the disunity of Catholic effort has come about precisely
because Catholic leaders made the mistake of thinking that unity of prin-
ciple made it unnecessary to work for practical unity.

a. Isn’t this disunity rather clearly indicated by the fact that the

word “parochialism” which should stand for a method of organization of
the universal Church, means also in English (and in any other language
for that rapatter) “narrowness or pettiness of interests or opinons.” (Web-
ster) .

b. Could you indicate a few examples of this lack of practical unity
among Catholics who are perfectly agreed on principles ? How much
collaboration would you expect between two Catholic organizations in the
same field? between two competing Catholic universities in the same city?
Wouldn’t they have to make a conscious effort to prevent their immediate
rivalry from influencing their attitude toward each other much more than
their common Catholic purposes?

Note that Catholic Action makes this conscious effort, not only for
parishes, and organizations, but for dioceses, nations, and continents, (cf.
Section 51)

Note: The question might arise as to whether these “other works” could
not recognize frankly that they are not Catholic Action in their present

state, and would they try to bring about changes in their present state so

that later on they could become Catholic Action.

Of course, it is not excluded that in some dioceses circumstances may
make it necessary or advisable for the Bishop to give an “official mandate
of Catholic Action” to an organization, (e.g. Holy Name Society, Evidence
Guild, etc.) which in itself could be only an “auxiliary of Catholic Action”

according to the explanations of the Holy Father. In such case the or-
ganization then becomes juridically Catholic Action, no matter what it was
before, for the Bishop’s power in this matter is complete. The organization
then acquires, however, a new official status and a new set of purposes and



INTRODUCTION TO CATHOLIC ACTION 21

methods which it must set itself to understand and exploit. This will
mean two important things

:

1. The organization in question will have to undergo gradually a
profound transformation in order to meet its new purpose of Catholic
Action.

2. If its former work was important, and it probably was to have
merited such confidence from the Bishop, then a new “Auxiliary of Catholic
Action” will have to be set up to take care of that former work ; for
Catholic Action cannot be substituted for these auxiliaries which are as
necessary in their own way as Catholic Action is in its way.

It is for this latter reason that it is obviously the normal procedure to
“build up” Catholic Action from the beginning, and not to try to “trans-
form” the auxiliaries into it. Such a transformation is the normal pro-
cedure only when there is question of already existing “Diocesan Councils”
of Men, of Women, and of Youth which are not yet entirely in the line of
Catholic Action. Here the transformation is mostly a matter of greatly
improved methods and principles of action and organization, while in other
cases it is a radical shifting of fundamental purposes.



LESSON IV

The Issues Involved

14. Christianizing the World

For the real issues involved are tremendous: One of the
clearest statements on the subject lies tucked away in “Quad-
ragesimo Anno” where (because this encyclical is not one
dealing explicitly with Catholic Action) it has perhaps not
been sufficiently integrated with other documents on Catholic
Action: “We believe that to attain this last named lofty pur-
pose (Christian Social Order) for the true and permanent
advantage of the common good, there is need before and
above all else of the blessing of God, and, in the second place,
of the cooperation of all men of good will. We believe, more-
over, as a necessary consequence, that the end intended will
be more certainly attained, the greater the contribution fur-
nished by men of technical, commercial, and social compe-
tence, and, more still, by Catholic principles and their appli-
cation. We look for this contribution, not to Catholic Action
(which has no intention of displaying any strictly syndical or
political activities) but to Our Sons, whom Catholic Action
imbues with these principles and trains for the Apostolate
under the guidance and direction of the Church, of the
Church, we say, which in the above mentioned sphere [note
that this means in the temporal], as in all others where moral
questions are discussed and regulated, cannot forget or ne-
glect its mandate as custodian and teacher, given it by God.”
(Bold face and note added.)

15. What Does This Imply?

It will be remembered that in Lesson II of these studies
it was pointed out that the temporal and spiritual powers
were essentially distinct and differentiated, but that some-
how the temporal has to be subordinated to spiritual ends

—

and that this constitutes the great problem of history: the
age-long struggle between the temporal and spiritual powers,
a struggle that is far from finished in our own world of mili-
tant totalitarianism.

Now the new idea—or rather the long neglected truth

—

which Catholic Action has insistently brought to the world^s
attention, is that there is just one point in the world where
the spiritual and temporal are, so to say, identical; and there-



INTRODUCTION TO CATHOLIC ACTION 23

fore just one point where the problem can ultimately be
solved. This one point is in the personal responsibility of the
Christian laity, whose life, led in the world is still a Chris-
tian, i.e. a fully spiritual life. The whole thing can be put
briefly by saying that the Christian works out his salvation,
with the help of Divine Grace, through the duties of his state
of life.

Thus in the life of every Catholic Layman, whose duties
of state lie in the temporal order, we have a material identi-
fication of temporal and spiritual values.

16. The Greatness of Pope Pius XI

Now it is the genius of Pope Pius XI to have singled out
this one point in the entire universe where spiritual and
temporal meet, to place precisely upon it the whole vast
weight of social reform and of the rechristianization of
human society.

Let us put it this way: No matter how many good ser-
mons would be preached in the world, no matter how many
good books were published, no matter how holy or devoted
the priests and religious would be in their own lives, there
would still be no Christian life in the temporal order until the
laymen took it there. There can be no Christian homes until
the people in them are Christian; there can be no Christian
factories until the workmen in them are Christian; there can
be no Christian professions until the doctors and lawyers and
scientists in them are Christian; there can be no Christian
State until the politicians and statesmen who rule them are
Christians. Until the Christian laity assumes its own re-
sponsibilities, Christianity can have no adequate “grip” on the
world

!

17. “The Participation of the Laity in the Apostolate
of the Hierarchy”

Now the full import of the passage quoted from Quadra-
gesimo Anno should be clear: The new solution of the age-
old problem of the Spiritual and Temporal is going to be
worked out in the personal responsibility of all Catholic lay-
men; and Catholic Action is that whole vast complex of for-
mation and of organization, of principles of action and of
techniques and methods, by which this responsibility is to be
engaged and implemented in the temporal order, and directed
by Ecclesiastical authority in the spiritual order. And for
this great task, the old methods and organizations simply do
not suffice.



24 INTRODUCTION TO CATHOLIC ACTION

And keeping in mind what has just been explained about
the inability of sermons, religious books, the action of the

clergy, taken strictly in themselves, to penetrate and inform
the temporal (which is what is meant by ^^Christianization”),
the full force of Pope Pius XFs marvelous definition of Cath-
olic Action begins to become clear: ‘The participation of the
laity in the Apostolate of the Hierarchy.” It becomes clear
also why the Pope liked to quote the designation of the laity
as a “royal priesthood” taken from the second epistle of St.
Peter: “royal” because its effects are in the temporal, and
“priesthood” because it is a spiritual ministry.

Notes and Questions, Lesson IV
14. Christianizing the World

Note that the same doctrine was taught by the present Sovereign Pontiff
while he was yet Secretary of State

:

“It is true that socio-economic activity as such, must not be confused
with Catholic Action strictly considered ; but it is also true that the faithful,

well formed in the ranks of Catholic Action, will know, in turn, how to
give life to opportune works for the assistance of the working classes,

which works, while retaining their own special character and responsibility
in whatever refers to the purely economic and social aspects, will inspire

themselves in the moral and religous order, by the superior directives
inculcated by Catholic Action, with which latter they ought always to
maintain a very useful and fitting collaboration.”—(Letter of Cardinal
Pacelli to the Chilean Hierarchy.)

a. Why is it stated that “Quadragesimo Anno” does not deal express-
ly with Catholic Action? With what kind of Action does it deal? (cf.
Sections 4-9)

b. When Pope Pius XI speaks of “men of technical, commercial, and
social competence” does he have in mind the clergy or the laity? Refer-
ring to section 5 of this pamphlet, to which of the “two Powers” does this
‘

‘competence’ ’ belong ?

c. The Holy Father says that he “looks for this contribution not from
Catholic Action but from Our Sons whom Catholic Action . . . trains” is
he just quibbling? What would be the difference between looking for a
new social order

:

a) from Catholic Action directly, or

b) from Catholic laymen whom Catholic Action has trained?

(Refer once more to the doctrine of “the two powers” for your answer.)

d. How about this for a solution : responsibility for social order (i.e.
responsibility for the temporal) cannot rest on Catholic Action (which is
essentially spiritual) but can very well rest—in fact must rest—on the lay-
men. (cf. Sections 15 and 16)

15. What does this imply?

Note: “Material identification” means that the same matter has both



INTRODUCTION TO CATHOLIC ACTION 25

spiritual value and temporal value ; for instance : when a father
provides for his family his act has not only an economic value, but also

the value of Christian virtue—Justice and Charity—and is meritorious for
heaven. If he obstinately refused to provide for his family he would be

seriously unjust and uncharitable, and would not get to heaven.

Perhaps the most striking way of illustrating this fact is to cite Our
Lord’s description of the Last Judgment: “Come ye blessed of my Father

” Note that every one of the things which Our Lord mentions at
this supreme moment are things which you can do with your hands

!

(Matthew XXV. 31 to 46)

a. Why is the personal responsibility of the Christian Laity the only
point where the problem of the relation of the Spiritual and temporal
Powers can ultimately be solved?

b. Once this is understood, is the layman’s role in the Christianization

of society an active or a passive one?

16. The Greatness of Pope Pius XI

a. Where did Pope Pius XI place the burden of Social Reconstruction?

b. Can you suggest a reason why the Encyclical “Quadragesimo Anno’’
(on Reconstruction of Social Order) is addressed not only (as all encycli-

cals are) to the Primates, Archbishops, and Bishops in Union with the
Apostolic See, but also (a very unusual thing) “to all the faithful of the

Catholic world?”

c. In order to place this responsibility on the laymen, will the Holy

Father have to bring them into more intimate union with Spiritual author-
ity—i.e. with the Hierarchy? (cf. Sections 27, and 56 to 62)
17. “The Participation of the Laity in the Apostolate of the Hierarchy”

a. Do you think Catholic Action is going to be something so simple
that everybody can understand it at first glance, if it is really “that whole

vast complex of formation and organization, of principles of action, and
of techniques and m'ethods” as stated in this section?

b. Yet there are innumerable Catholics who take it for granted that
they understand everything about Catholic Action, even though they have

never taken the trouble to study it. Without even bothering to ask such

a person what his idea of Catholic Action is, what would be your guess
as to whether or not it would be correct?

c. Pope Pius XI always insisted that Catholic action was in essence
as old as Christianity itself, and something new only in the modern form
which he gave it. Was this “participation of the Laity” in the Aposto-
late really a characteristic of Christianity from the beginning? Why?

d. For a note on the words “Participation” or “collaboration,” see

notes to Section 34.



LESSON V

Definition and Characteristics of
Catholic Action

18. The Work of Understanding

It may be wondered why we have spent so much time in-
sisting that Catholic Action is different from all other forms
of action, without having given as yet any precise indication
of what Catholic Action is. The reason is in Pope Pius XFs
own statement that Catholic Action was difficult to under-
stand—a clear idea, he called it, but a difficult one; so that
it could not be understood unless it were approached without
preconceived ideas. Up to now we have been preoccupied in
these studies with removing preconceived ideas.

We are now ready to begin the real work of understand-
ing, and in fact have already quoted the classical definition
of Catholic Action given by Pope Pius XI: “The participa-
tion of the laity in the apostolate of the hierarchy.”

19. What Use is a Definition?

It is important to notice that like all definitions this one
has meaning only for those who have already studied care-
fully the meaning of its terms; for definitions are never in-
tended to be an adequate explanation of something not yet
known, but only a summary statement of what is already
known. Anyone who could read a dictionary, for instance,
could know that “chemistry is the science which treats of the
relations and affinites of matter considered as composed of
atoms,” but this would not qualify him for a job in a labora-
tory.

Those people therefore who take this definition of Pius
XI and pretend that from it alone, without any further study,
they can understand Catholic Action, are simply deceiving
themselves and leading others astray.

20. The Characteristics of Catholic Action

Writers on Catholic Action, analyzing the definition, are
in the habit of pointing out four great characteristics which
must exist together before Catholic Action can be present.
These characteristics and their principal implications are out-
lined in the following table which will indfegi.tq t^iq {utqre
development of these studies.



INTRODUCTION TO CATHOLIC ACTION 27

I. Catholic Action is the work of laymen.

a. of lay responsibility, and hence of intense personal
formation.

b. of lay responsibility in and to one’s own “natural
medium” of life.

II. Catholic Action is an apostolate.

a. an apostolate of like by like.

b. a social apostolate.

c. and at the same time a universal apostolate.

III. Catholic Action is organized in a definite way.

a. in a way determined by hierarchical authority.
b. and fitting into a universal plan of world organi-

zation.

c. characterized by “milieu-specialization.”

d. and by “cell-technique.”

IV. Catholic Action is under the direct authority of the
hierarchy.

a. mandated by the Bishop, and subordinate to him.

b. and thus possessing an official status in the
Church’s apostolate.

All other Catholic activities whatever will possess one or
more of these characteristics but only Catholic Action unites
them all. Let us now examine them in order.

Notes and Questions, Lesson V
18. The Work of Understanding

a. Are you of the opinion now that Catholic Action will require real
study and effort before it can be set up and developed? Why?

b. Do you think it will be worth that effort? Why?

c. What is meant by “approaching Catholic Action without precon-
ceived ideas ?”

d. Would it be a “preconceived idea” to insist that “Catholic Action
is what we have been doing all along”?

e. How would you now answer a person who had this idea? Write
your answer down and keep it till after these studies are finished ; then
see if you can’t then improve on your answer.

19. What Use is a Definition?

a. Why is it that you must know the meaning of the terms of a
definition before you can say that you know the definition?

b. Are all forms of Lay Apostolate Catholic Action? (cf. Section 11 >



28 INTRODUCTION TO CATHOLIC ACTION

20. The Characteristics of Catholic Action

a. Pope Pius XI, in explaining why he gave the name “auxiliaries
of Catholic Action” to the “other forms of action” (especially Spiritual

and Charitable) , gave three reasons

:

1. “they correspond in their purpose to many of the ends of Cath-
olic Action.”

2. “they prepare the way for Catholic Action,” and

3. “they supply the active elements of Catholic Action.”

Now, in the light of this explanation, isn’t it to be expected that
in certain respects the “auxiliaries” will resemble Catholic Action quite

closely ?

b. When confronted with a confusion, therefore, between Catholic
Action and its “auxiliaries” should you allow the discussion to be limited

to one or the other isolated characteristic, or should you insist that it

extend to all the characteristics together?

c. Would an organization be “Catholic? Action”

:

1. When it has one of the characteristics here outlined?

2. When it has all but one?

3. When it has all without exception?

d. Note, however, that many of the characteristics can exist in a
more or less rudimentary stage, but since the mandate from the Bishops
must be officially expressed and specific for Catholic Action, it is always
clearly present or absent. Wouldn’t this, therefore, be, on the whole,

the best single point on which to judge?



LESSON VI

The First Characteristic of Catholic Action
— Work of Laymen

21. A Work of Laymen
First, Catholic Action is the work of laymen. It is by

definition the participation of the laity in the apostolate of

the hierarchy. Here it is important to recall what was said
at the beginning of these studies about the misunderstanding
which exists in the very name ‘^Catholic Action” in English.

22. No Hysterics
Some people cry out in horror at the very idea that Cath-

olic Action is the work of laymen. ^‘Are the clergy ex-
cluded?” they ask. ^‘Are the Bishops outside? Cannot
the Pope engage in Catholic Action?” It will be immedi-
ately evident that all of these hysterics come from the
idea that the word ‘‘action” is here used in a general sense
of any activity at all, and not in the limited technical sense
of a definite form of organization and a definite set of
methods and principles. It is quite easy to understand
how an organization can be entirely Catholic without all
the Bishops and the Holy Father belonging to it. The diffi-
culty arises only when the idea of a definite organization
is lost sight of, with the subsequent ridiculous inference
that the Bishops and the Pope are being excluded from
Catholicism as a whole.

23. Necessity of the Lay Apostolate

Now let us look at the necessity for this particular
work of laymen which is known as “Catholic Action.” It is
a participation of the laity in the apostolate. If it is neces-
sary, therefore, it must imply that the clergy are somehow
insufficient, when alone, to carry on the complete apostolate
of the Church.

24. More Hysterics

This also arouses opposition to Catholic Action among
certain people who think it is an unjust reflection upon the
divine institution of the hierarchy. There is a rather famous
French pun which expresses the idea rather cleverly, say-
ing that the object of Catholic Action, is to “remedier a
rinsuffisance du clerge par la suffisance des laics,” where



30 INTRODUCTION TO CATHOLIC ACTION

‘^insuffisance” and ‘^suffisance” really mean respectively ‘‘in-
competence’^ and “inpertinence” instead of “insufficiency”
and “sufficiency,” as might at first appear.

25. But the Clergy Really Can’t Do It All

But no such reflection on the divine institution of the
hierarchy is implied in the necessity of Catholic Action.
As a matter of fact it is true in three different ways that
the clergy alone are insufficient for the needs of the apos-
tolate. The first of these ways is easily understood, and is
as old as Christianity itself; for Our Lord, Himself, com-
plained that the fields were white to the harvest, but that
the laborers were few. And there has been no time since
when the Church was delivered from this shortage of her
apostolic workers.

To this matter of simple numbers we can add another
kind of insufficiency of the clergy which is easily under-
stood—that is, their inability to conquer directly a strongly
intrenched hostility to their work. There are large sec-
tions of modern society which distrust the clergy and
resist their efforts, so that their direct influence is rendered
almost impossible, since the apostolate must always either
find or make a sympathetic audience before it is effective.
In both of the above cases it is evident that laymen can
and should help the clergy in the apostolate, and that in
thus helping they make up for a very real “insufficiency.”

26. Something More Profound

But there is another “insufficiency” which is more pro-
found, and perhaps for that very reason, less understood.
Here we can employ the ideas set forth at the beginning
of these studies on the distinction between the spiritual
and temporal power, and on the difficulties that arise if one
of them tries to work directly in the field of the other.
Now insofar as the apostolate has as its object the forma-
tion, not only of Christian individuals, but also, though
indirectly, of a Christian social order—of “the City of God
on Earth”—it must somehow be entrusted, not only to the
clergy who wield the spiritual power, but also to the lay-
men who are directly concerned with the temporal. It will
at once be recognized that this carrying over of Christian
principles into the details of secular life, which alone can
ultimately constitute a Christian society, is beyond the
direct action of the clergy, as has already been pointed out
in these studies; so that the laity, in supplying this “grip”
of Christianity on the temporal order, are, in a very real



INTRODUCTION TO CATHOLIC ACTION 31

sense, ^^collaborating” in the apostolate which Our Lord
gave to His apostles when He told them to go forth into
the whole world.

Notes and Questions, Lesson VI
21. Work of Laymen

a. What misunderstanding is referred to here (cf. Section 2) ?

b. Why should it be particularly important here to recall this (see
Section 22) ?

22. No Hysterics

a. What kind of apostolate do the Bishops have in comparison with
the apostolate of Catholic Action? (cf. the definition in Section 18)

b. Point out some ways in which the priest’s apostolate is different
from that of Catholic Action on these points:

1. Possession of the “power of Orders”?

2. Delegation of the “powers of jurisdiction”?

(Consult the Catholic Encyclopedia—article Hierarchy)
3. Competence in the spiritual or temporal field of the one who ex-

ercises the apostolate? (cf. Section 16)

4. Kind of action (cf. Section 9)

Note: Religious Brothers and Sisters also do not have that particular
form of “Participation in the Apostolate” which is known as “Catholic
Action.” They form an intermediate group between the “Laity” and the
“clergy” and in Catholic Action theory, are classed in a broad sense, with

the latter.

23. Necessity of the Lay Apostolate

a. From the time of Pope Leo XIII on, the modern Popes have all
insisted on the importance of rallying the Catholic laity to work with the
Bishops and priests. Can you suggest any historical reasons which ex-
plain this insistence?

b. Can you suggest any reasons that flow from the very nature
of the apostolate? (cf. Sections 25, 26)

c. Did lay men and women take part in the apostolate from the
beginning? (cf. Epistle of St. Paul to the Romans, Chapter XVI: I
Corinthians XVI, 19 ; II Timothy IV, 19 to 21 ; Titus III, 13)

d. Note the following passage:

With his deep understanding of the needs of the Church, Pius X often
had views of rare accuracy. Happening to be one day amidst a group
of Cardinals, the Holy Father said to them: “What is the thing most
necessary at the present time to save society?” “Build Catholic Schools,”

said one. “No.” “Multiply Churches,” replied another. “No again.” “In-
crease the recruiting of the clergy,” said a third. “No, no,” replied the

Pope. “What is most necessary at the present time, is to have in each
parish a group of laymen at the same time virtuous, enlightened, de-
termined, and really apostolic.”



32 INTRODUCTION TO CATHOLIC ACTION

Other details enable us to affirm that this holy pope at the end of

his life counted, for the salvation of the world, on the training, by the

zeal of the clergy, of Catholics devoting themselves to the apostolate

by word and action, but above all, by example. In the dioceses in which

he exercised the ministry before becoming Pope, he attached less im-

portance to the census of parishioners than to the list of those capable of

radiating an apostolic influence. He considered that in any class what-
ever, chosen ones could be formed.

From Chautard: The Soul of the Apostolate, Gethsemani, 1941, p. 161-162.

24. More Hysterics

Note : The pun quoted here is a take-off on this text of Pope Pius XI

:

“Catholic Action is not only legitimate and necessary, but it is indis-

pensible—as legitimate and necessary as the (Hierarchical) apostolate it-
self, which has need of it. And this need of the Hierarchical Apostolate Can-
not fail to be an indispensible right . . . (i.e. of the Hierarchy to the collab-

oration of the laity.) It is God Himself Who demands this aid which thus
constitutes not only a right but a need, the most transcendent need that can

be imagined, a need that is legitimate, that is necessary.

“It is necessary because the Episcopal Apostolate of today, the con-

tinuation of the primitive apostolate of the Twelve, cannot be sufficient

unto itself : it experiences an imperious necessity to multiply its own
action with the help of the multiple hands, arms, and lips, the multiple

hearts and wills (of the laity) !” (Pius XI, Discourse to Catholic Associa-

tion of Rome, March 19, 1931)

This can indeed be summed up by the phrase “make up for the in-
sufficiency of the clergy (for the needs of the apostolate) by the resources

of the laity but the French pun quoted in Section 24 twists this into
“remedy the incompetence of the clergy by the arrogance and presump-
tion of the laity.” Evidently the clever person who thought that one up
didn’t trust the laity ; but do you think he was approaching Catholic
Action “without preconceived ideas”? (cf. Section 18)

25. But the Clergy Really Can’t Do It All.

a. Point out examples in the Gospels where Our Lord Himself
accepted the aid of others than the Apostles in the spread of His teach-

ings and influence.

b. Are there certain classes of modern society which are more open to
the lay apostolate than to the action of the priest?

c. In times of persecution the role of the laity in the apostolate al-

ways increases. Isn’t this an indication that they have possibilities of
apostolic action even when freedom of action is denied to the regular
ministers of religion ?

26. Something More Profound.

a. What is meant by the “grip” of Christianity on the temporal
order? (cf. Sections 16, 17)

b. Why is this necessary before there can be a Christian Social Order?
Note: The above considerations (25, 26) on the necessity of Catholic

Action are also true of the “Lay Apostolate” in general. (Catholic Ac*
tivities as well as Catholic Action.)



LESSON VII

Corollaries of the First Characteristic

27. Responsibility of the Laymen—Authority of the Hier-
archy

This brings us immediately to the question of lay re-
sponsibility which is so important in any understanding of
Catholic Action. Since this mission of setting up a Chris-
tian social order is directly the work of laymen, it is they
and only they, who have the direct responsibility of bring-
ing it about. The clergy—more specifically the Hierarchy

—

have the authority, as part of their apostolate, to declare
whether a given social institution is, or is not, conformable
to Christian principles; and to direct that it be reformed
if it is un-Christian. But the actual work of social reform
or of social construction rests entirely on the responsibility
of the laymen. It is precisely when they exercise this
responsibility in a way deliberately calculated to render more
effective the authority of the Hierarchy, that they can truly
be said to participate in this aspect also of the latter’s
apostolate and it is in this sense that their responsibility
becomes a part of Catholic Action theory, although the
actual work which they do in the temporal order lies
outside Catholic Action.

28. Danger!

It is almost dangerous to speak of ^‘responsibility of the
laity under the authority of the Hierarchy” without
further explanation and examples, for obviously there is
room for serious misunderstanding on both the limits and
the interrelations of this authority and of this responsi-
bility; and misunderstanding here is dynamite. But we
must leave aside such explanations because of the limita-
tions of space imposed upon this study. Let it be sufficient
to warn once more that this is no place for hysterics

—

what is really needed is study.

29. Responsibility in and to One’s Own “Natural Medium”
of Life

This personal responsibility has a corollary which is one
of the most publicized features of Catholic Action. Since
this participation in the apostolate is thus a matter of per-
sonal responsibility, it must be exercised in the ordinary
field of one’s personal responsibility; that is to say, in one’s



34 INTRODUCTION TO CATHOLIC ACTION

regular daily life, with its family, professional, and civic
tasks and duties. This is the meaning of the famous re-
sj^onsibility ^‘to one’s own milieu.” This French word
^^milieu” is sometimes translated in English by ‘^surround-
ings—environment—one’s own place,” but none of these
words is satisfactory. The real translation is “medium” in
such a sentence as this: “Air is the medium in which we
live, whereas water is the medium of the fish.” Notice that
it thus means much more than mere surroundings: the air
as our “natural medium” not only surrounds us, but pene-
trates us, supports our very life; so that without it that
life would be impossible. The idea is that our lives, since
we are social beings, are inextricably bound up with one
another, so that we would possess no fully human life in
complete isolation, and our life is always strongly influ-
enced by the lives of those with whom we are constantly
associated.

Thus each one’s personal responsibility extends beyond
his own life to the lives of those with whom his own exist-
ence is intimately bound up. Workers are responsible
for the Christianization of the working class, professional
men are responsible for Christianization of the professions,
students and professors are responsible for the Christiani-
zation of the universities, etc. We will come back to this
point later, when we discuss the organization of Catholic
Action; but for the moment it will suffice to say that this
responsibility to each one’s own “natural medium” of life
is one of the most fruitful and prpfound ideas of Catholic
Action.

30. Intense Personal Formation

Personal responsibility has still another corollary, and
that is intense personal formation. It is really a serious
defect that in such a general outline as this, we cannot
give full attention to this question of personal formation.

The only excuse is that this is not a complete and practical
outline, but only a brief exposition of the theory of Cath-
olic Action. It will be evident at once that without this
intense personal formation, all the fine theories in the world
have no practical value.

31. Spiritual First—Professional, Civic, etc., Also:
It should be further evident that this personal formation

must, above all, embrace the spiritual life since Catholic
Action is, in its nature, a spiritual work. In addition, it
must prepare the one who engages in Catholic Action for
his work in his family life, in his professional life, and in



INTRODUCTION TO CATHOLIC ACTION 35

his civic life. This point is so important that you will find

that many people who attempt to explain Catholic Action
seem almost to limit themselves entirely to this question of
personal formation. It is really a mistake so to limit

Catholic Action, but it is not a mistake to say that personal
formation can never be emphasized enough in Catholic
Action.

32. The Method of Responsibility
—

“Observe, Judge, Act”

This personal formation can never be a matter of mere
instruction and information: its task at all times is to
awaken and engage the sense of personal responsibility in
the Christianization of one’s own “natural medium” of
life. Now off-hand one would be tempted to say that the
easiest thing in the world would be to gear one’s responsi-
bility closely to the problems of one’s own daily life, since
those problems should be the most obvious and pressing
of all. As a matter of fact, they are nothing of the sort:
the same trick of human nature that makes it so much
easier to see others’ faults than one’s own, is a standing
temptation to work on every one else’s problems except
one’s own. How many exemplary people there are who have
constituted themselves apostolic crusaders to the world at
large, and who completely neglect the black sheep in their
own family! And what about the doctor who will lecture
to workers on Communism at the drop of a hat, but is
not disturbed by the mounting paganism of sterilization,
euthanasia, and birth-control clinics within his own pro-
fession? Or the worker whose only preoccupation is to
reform the capitalists, who in their turn live and breathe
only to protect the workers from Communism and anarchy?
It would be funny if it were not so tragic: nobody sweep-
ing before his own door because everybody is out leading
or joining a crusade to keep the city clean!

Catholic Action has had to develop a special technique to
get the problems of one’s own “natural medium” of life
out into the open and attach responsibility to them. It is
called the “Inquiry Method” and consists of three suc-
cessive steps of common action in small groups or cells:
Observe, Judge, Act. It is the first two of these steps which
have for their purpose to fix responsibility; the third step
will be considered later. This method is so profound and
difficult to grasp completely that it deserves a whole series
of studies similar to this one, all to itself; but our purpose
in this “Introduction to Catholic Action” is simply to point
out the important things, not to explain them.



36 INTRODUCTION TO CATHOLIC ACTION

33. Danger Again—Great Danger!
As a final remark in this section on Catholic Action as

a work of the laity, it is in place to warn against the
dangers that are likely to arise. Catholic Action is not
well received in many quarters because too many laymen
have seized on it as their justification for many organized
activities which have nothing to do with Catholic Action,
or may even be positively dangerous to the Church. This
comes about by an unbalanced insistence in these men’s
minds on this single first point that Catholic Action is the
work of the laity, with perhaps also some attention to the
second point, that it is an apostolate; but with no attention
at all to the final two essential points which we are to
examine: that it is organized in a definite official way
and that it is under the direct authority of the Hierarchy.
There are cases on record where laymen have even refused
to obey a direct order of ecclestiastical authority on the
ground that what they were doing was Catholic Action and
within their rights as laymen. Evidently such an attitude is
against the very definition of Catholic Action, and those
who take it are working in the most effective way possible
to destroy Catholic Action.

Notes and Questions, Lesson VII
27. Responsibility of Laymen—Authority of the Hierarchy.

a. Point out the phrases in the quotation in Section 14 which indicates

that “the responsibility of the laymen is a part of Catholic Action

Theory, although the actual work which they do in the temporal order
lies outside Catholic Action.*’

b. What is the meaning of the phrase “to exercise this responsibility
in a way to render more effective the authority of the hierarchy” ? cf

.

Sections 60, 61)

c. We speak of the responsibility of the Hierarchy in the temporal
order as an “indirect responsibility,” the word “indirect” meaning that
it is exercised directly only on some intermediary which in its turn

is directly responsible. What is this intermediary?

28. Danger

a. In order to arrive at a proper understanding of “both the

limits and the inter-relations of this authority and of this responsibility,”

would it be better for the Clergy and laity to work close together, or
each separated from the other?

b. How does Catholic Action solve this problem? (cf. Sections 57, 59,
60)

29. Responsibility In and To One’s Own “Natural Medium” of Life.
a. The Philosophers say that man is “by nature” a social being.

What is the meaning of “by nature”?



INTRODUCTION TO CATHOLIC ACTION 37

b. St. Paul says that “we are all members, one of another.” What
does he mean?

c. In the light of these truths of Philosophy and Faith, which of

these ideals is the truly Christian one

:

1. I am going to be good in spite of my surroundings.

2. I am going to be good in surroundings that I have made better.

d. People who do know the theory of Catholic Action sometimes
like to trip up those who don’t by asking them a curious question. “If
you had a gold-fish pond,” they say, “and the water became polluted,
would you rescue your fish with a hook or with a net?”

When most people get pulled in and answer, “Why with the net,
of course,” the questioner suggests the proposal that it would be better

still just to change the water and leave the fish in it

!

Once you have got the idea, it is startling to see how much of
our Catholic activity and education is of either the “hook” or the

“net” variety. Catholic Action goes in a big way for “changing
the water” in all the pools there are. We won’t have space to dis-
cuss this point very m'uch in these pages, but it is intimately bound

up with the “inquiry Method” (Section 32) and the “Cell Technique.”
(Sections 49, 50)

30. Intense Personal Formation.

a. Pope Pius XI in defining Catholic Action said that it “consists
not merely in the pursuit of personal Christian perfection, which is,

however, before all others its first and greatest end, but it also con-
sists of a true apostolate ...”

Why would the “pursuit of personal Christian perfection” necessarily
be the first and greatest end of a “true apostolate” ?

b. There are some people very “active” by inclination who seem
to work on the theory that they can make up by doing good for not
being good. Even granting that good works are a means of grace
for the person who does them, and hence that they are to a certain
extent a means of personal formation, what would be the effect of
substituting “doing good” for “being good”

:

1. On the efficacy of the “good” that is done (example, force of
conviction, discipline.)

2. On the ability of such an “apostle” to tackle the really
hard jobs of Christianization which demand the highest degree of sac-
rifice and self-abnegation.

3. On the sincerity—and therefore, on the whole character—of
one who would consciously preach what he does not practice.

4. On his perseverance in “doing good.”
31. Spiritual First—Professional, Civic, etc.. Also.

a. What light is thrown on the necessity of spiritual formation
by our Lord’s treatment of the Pharisees? (cf. Mark VII, Matthew XV)

b. By our Lord’s teaching of the necessity of “abiding in Him”
to be fruitful? (John XV)

c. By our Lord’s discourse on the “Good Shepherd”? (John X)



38 INTRODUCTION TO CATHOLIC ACTION

d. What do you thing was wrong with those who claimed to have
preached and prophesied and worked miracles in the name of Christ,
but to whom Our Lord answered: “I never knew you!” (Matt. VII, 22, 23) ?

e. Why was “The Great Apostle,” St. Paul, still afraid “lest
having preached to others, I myself become a castaway”?

32. The Method of Responsibility—‘‘Observe, judge, act.”
a. Why aren’t “mere instruction and information” enough? For

instance, suppose a man who cannot play a piano studies physics and
specializes in sound, where he learns more about the theoretical aspects
of the piano than any concert pianist would ever be expected to know.
Would he then be able to play better than the concert pianist—or,
for that matter, would he be able to play at all—without a totally
different kind of training from the one he had received ?

b. Is there perhaps a lesson in this for much of cur teaching
of religion ? Why do you think the Holy Father once referred to
Catholic Action as the ‘“natural complement of Christian Education” ?

c. Go through the program of the Catholic Activities you know
personally, to see how much of their work is aimed at discovering and
correcting defects in the Christian life of each member himself, and how
much of it is aimed at converting “the rest of the members” (not each
one himself), or doing good to people entirely outside the organization.

Such work, of course, is necessary, BUT

:

1. Is it sufficient?

2. Is it primary?

d. Note the place of the “Inquiry Method” in this whole study on
Catholic Action. The Inquiry Method is tremendously important, as
it is just about the only way we know of, at the present time to de-
velope the intense personal responsibility necessary for Catholic Action.

But when this fact becomes clear to people who are working towards
Catholic Action, they become so enthusiastic over it that they are
in danger of giving the impression that it and the correlative “cell
technique” are the whole of Catholic Action ! A special effort must
be made here to keep one’s head, and see the Theory of Catholic Action
as a whole.

33. Danger Again—Great Danger!
a. What are the layman’s “rights” to Catholic Action?

(To answer this question, it is necessary to remember once more
the important distinctions between the general “lay apostolate” and that
specific form of lay apostolate which is an official participation in the
Hierarchical Apostolate.)

b. Do laymen have a duty, and therefore, a right to apostolic
effort, (cf. Sections 35 and 36) ?

c. Now read Sections 56, 57, 58. Can you say the same thing about
Catholic Action : 1. Before the Bishop’s “mandate” ? 2. After the Bishop’s
mandate ?

d. What are the reasons for the difference?



LESSON VIII

The Second Great Characteristic of Catholic
Action—It is an APOSTOLATE

34. It is an Apostolate

We now come to the second great characteristic of Cath-
olic Action: the fact that it is an apostolate. To go back
once more to the definition, it is the ‘Participation of the
laity in the Apostolate of the Hierarchy.’’ It is essentially,

dynamically an apostolate, carried on by the Christian laity.

35. Old as Christendom

We might notice immediately that in this essential aspect
Catholic Action is nothing new, but has existed from the
very beginning of the Church. It is as old as the idea
Christianus alter Christus: “The Christian is another
Christ.” When by baptism and the other sacraments of the
Church we are incorporated into the Mystical Body of
Christ, our life, so to say, takes on the same purpose that
Christ’s life had on earth. We live His life in the life of
grace, and to a certain extent we live it for the same pur-
pose. Now what was Christ’s purpose in His Incarnation
and in His life on earth? It was the salvation of mankind.
So every Christian, by the very fact that he is a Christian
and leads the life of Christ, has as the purpose of that life
the salvation of mankind as well as his own salvation. It
must be admitted, however, that this has not always been
fully realized by Christians, and that especially in modern
times Catholics have been manoeuvered by a triumphant sec-
ularism into a passive and defensive attitude which is any-
thing but apostolic and dynamic.

36. Digression: Why are Communists Revolutionary?
We might draw a little parallel. Suppose we heard some-

one exclaiming in great astonishment over the fact that a
number of Communists were agitating for revolution. Would
we not simply ask such a person what in the world he ex-
pects from Communists; since it is quite evident that people
become Communists only for that purpose, and we would be
surprised only if they did not agitate for revolution. Now
it is no great compliment to our understanding of what
Christianity means that we can conceive it as something
which is not apostolic in exactly as vigorous and essential a



40 INTRODUCTION TO CATHOLIC ACTION

way as Communism is revolutionary. Just as it is hard to
explain why a man should become a Communist if he is not
interested in revolution, so it is hard, even impossible, to
understand why a man should become a Christian if he is
not interested in the apostolate. Why else in fact should he
become ‘‘another Christ”?

37. The Apostolate Is a Complicated Business

Now this apostolate is somewhat more difficult and more
complicated than most people give it credit for being. We
might penetrate its complexity in a summary sort of way by
breaking it down into three degrees or stages.

Notes and Questions, Lesson VIII
34. It Is An Apostolate.

a. Referring back to Section 19, is it clearer now, after having

examined only one of the characteristics of Catholic Action, how the
hare-definition alone is not enough to understand Catholic Action?

b. Would you, for instance, have been able to answer the funda-
mental question just asked concerning Section 33, if you had only

the definition to judge from?

c. Since Catholic Action is a participation in the Apostolate of

the Hierarchy, there should be in a complete study a chapter on the

nature of the Hierarchical Apostolate itself. A short study like this
must take such knowledge for granted, but a study group could turn
to some good modern text on the Church for material. Books published
even as long ago as the “Catholic Encyclopedia” (1915) are likely to

be exceedingly disappointing in direct reference to the “Apostolate.”

Note on “Participation”: Some people for one reason or another pre-
tend to see in Pope Pius XII’s consistent use of the words “co-operation”
and “collaboration” in the Hierarchy’s Apostolate (instead of Pope Pius
XI’s favorite word “participation”) an effort “to put the laity back again
in their proper place,” and to modify the whole theory of Catholic

Action. What do you think of this pretension in view of the follow-
ing facts ?

1. Pope Pius XI also used the words “cooperation” and “collabora-
tion,” and in the same context as “participation.”

2. It is thus dangerous to say the least to build a whole theory of
Catholic life on the employment of one or the other of a group of
synonyms thus employed in the same context with apparently equivalent
meaning.

3. Pope Pius XI’s doctrine on the great dignity of the laity in the
Apostolate of Catholic Action does not rest on any interpretation of a
single word—he developed ' it explicity, clearly, and often ; as, for ex-
ample in the Encyclical “Miserentissimus Redemptor” (where he bases
the obligation of Reparation to the Sacred Heart on the fact of the
incorporation of all into Christ, and the association of all Christians



INTRODUCTION TO CATHOLIC ACTION 41

in his priesthood:) “The Apostle admonishes us . . . that having be-
come partakers of His body and eternal Priesthood, we should offer
up ‘gifts and sacrifices for sins’ (Heb. 5:1). For not only are they
partakers in the mystery of this priesthood and in the duty of offering
sacrifices and satisfaction to God, who have been appointed by Jesus
Christ the High Priest as the minister of such sacrifices . . .
but also those Christians called, and rightly so, by the Prince of the
Apostles ‘a chosen generation, a kingly priesthood’ (I Peter 2:9), and
who are called to offer ‘sacrifices for sin’ (Heb. 5:1), not only for
themselves but for all mankind, and this in much the same way as every
priest.’’

Original text: A.A.S., 20 (1928), 165.

Quoted in Lay Participation in Christ’s Priesthood, by Rev. William
Kavanagh, S.T.D., The Catholic University of America, Washington, D.C.,
1935.

4. Pope Pius XII uses the same word “cooperation” in speaking
of:

a. The Apostolate of the Church Herself

(Note that in this usage Christ is the Great Apostle
—“As the

Father hath sent me”—and all human agents, even the Church as a
whole, are collaborators and cooperators in that Apostolate

—
“I also

send you.”)

5. Pope Pius XII has several times spoken of Catholic Action

as the “most precious heritage” which he received from his illustrious
predecessor, and one which he will “always have at heart.”

6. And finally, Pius XII used the word “Participation” in his
Encyclical “Summi Pontificatus” p. 38 (N.C.W.C. edition). The whole
discussion on this point should be dropped.

a. Refer once more to the texts indicated in Question 23 “c”.

b. Young people who work in Catholic Action like to use the ex-
pression “plonger le Christ dans le milieu.” English usage does not

permit us to be quite so vivid ; so we soften it to “introduce Christ
into one’s natural medium of life.” It is important to grasp the full
significance of what they mean. To “introduce Christ into one’s natural

medium of life” is simply to go there oneself and “act natural,” for as
a Christian each one is “another Christ,” and will therefore have the

same sort of influence on those around him that Christ Himself had

while on earth. Thus the great preoccupation of the Christian always

is this: Are those around me being changed for the better as they would
certainly be if Christ were personally here with them instead of my
being here? If they are not, then I am not “living up” to my in-
corporation in Christ, for insofar as I do live up to it, Christ is

actually here, and Christ could not be here without changing things

!

Now do you ever place yourself face to face with this tremendous
significance of what it is to “be a Christian?” Do you think you still have

some work to do before you, by your very presence there, can “In-

troduce Christ into your natural medium of life?” But can you begin

right now? Can you pretend to be a real Christian if you don’t?



42 INTRODUCTION TO CATHOLIC ACTION

36. Why are Communists Revolutionary?
a. Do you think the parallel drawn in this section is justified?

b. Yet do you not know many Christians who are not at all
apostolic ? How about yourself, perhaps ?

c. Do you think the reason assigned in the last sentence of Sec-
tion 35 is correct?

d. Can you give some other reasons ?

37. The Apostolate is a Complicated Business.

What is the common opinion among your acquaintances of the
apostolate? Is it looked on as something which “everybody understands,”

or as something which really requires intense study ? Keep a sort of
record of your conclusions to be referred to after studying the next

chapter. It will help you to discover whether your own idea of the
Apostolate is complete.



LESSON IX

How Big a Job is the Apostolote?
38. The First Stage: This is Elementary

The first one is the apostolate of conversion which we all
understand, and to which, unfortunately, most of us limit
the meaning of the word “apostolate/^ It means getting
someone else who is not a Christian, or has ceased to live
up to his Faith, to become a Christian or to return to the
Church.

39. Something Harder—the Second Stage
But there is still something to do after conversion, and

this brings us to the second stage of the apostolate—the
apostolate of personal perfection, whether of one^s self or of
those with whom he lives. And here we return once more
by another route to that question of intense personal forma-
tion which is the most necessary thing in Catholic Action
and which cannot be emphasized enough. It will be seen im-
mediately that in comparison with this stage, the first stage
(the apostolate of conversion) is only a beginning which, if
allowed to stop there, is practically fruitless; for it will have
no depth and solidity. Both new converts and those who are
already Catholics must be given that sense of personal
responsibility for Christianity in their own lives and in their
“natural medium’’ of which we have already spoken; and
this engaging of Christian responsibility is in itself a real
apostolate of Christian perfection.

40. More Complicated Still: Third Stage.

But even this second stage of Christian perfection is not
the whole story, it touches directly only the individual con-
science and individual perfection. There is still the great
field—much more complex, much more difficult to work in
—of the Christian social order; of the building up of social
morality; of forming the conscience, so to say of society.
It is this third stage which contains some of the greatest
difficulties in the understanding of Catholic Action (as dis-
tinguished from the great difficulties of practice in the sec-
ond) for it is the place where the distinction between
temporal and the spiritual is most difficult to grasp. Since
we cannot take time for real explanations now, we might
play with words a bit and say that in so far as it is a



44 INTRODUCTION TO CATHOLIC ACTION

question of social morality, it is spiritual; but in so far as

it is a question of social order, it is temporal.

41. Caution, Please!

This, of course, is not very clear but what is clear
enough is that the theorists of Catholic Action are very
cautious about their approach to this third stage. The
ordinary way of explaining it is to say that a Christian
social order is not included in Catholic Action, but is the

effect of Catholic Action. It will suffice for our present

purposes to recall what was said at the beginning of this
series about the differences between Catholic Spiritual
Action, Catholic Temporal Action and ‘‘Catholic Action”;
and to point out that Catholic Action constitutes a sort of
bridge from the spiritual to the temporal. Here we see
the end of the bridge, so to say, which is anchored in the
temporal, in the social order.

Notes and Questions, Lesson IX
38. The First Stage—This is Elementary.

a. Looked at just in itself, the Churcrh in the United States has

a fairly good record of conversions—over 70,000 a year now, and still
increasing. But when you consider that there are between twenty and
twenty-five millions of Catholics in the country, each one of them (except
the very young and the hopelessly incapacitated) capable of making con-
verts year after year, is our achievement so glorious? It may be an em-
barrassing question, but how many converts have you made so far?

b. Among all your acquaintances—and especially among your inti-
mate friends—are there not some good prospects for conversion to the
Faith ?

c. Do you have any plan of campaign by which you can act as
“another Christ,’* bringing those acquaintances and friends to the
Faith ?

d. If not, why not?

39. Something Harder—the Second Stage.
a. Why is the “Apostolate of Conversion” only a beginning? What

remains to be done?

b. What is the “depth and solidity” of the Christian life which
must still be acquired?

c. Is “living the life of Christ” and then “introducing Christ (i.e.
oneself, living this life of Christ) into one’s “natural medium” simply
a matter of “good intention,” or does it require real and solid work?

40. More Complicated Still : Third Stage.

a. Did you ever meet a young person who started out with high
ideals, and after “bucking” the prevailing mediocrity around him for
a few years, simply gave up trying?



INTRODUCTION TO CATHOLIC ACTION 45

b. Isn’t it true that all of us are more or less in this situation
when we feel ourselves fighting as “one against the field” in our
efforts to be good?

c. Look carefully at the emphasized parts of this quotation from
Pius XI (in the Encyclical on Atheistic Communism) : “It happens all
too frequently, however, under the salary system, that individuals are

helpless to insure justice unless, with a view to its practice they

organize institutions the object of which is to prevent competition in-

compatible with fair treatment for the workers. Where this is true
it is the duty of contractors and employers to support and promote

such necessary organizations as normal instruments enabling them to
fulfill their obligations of justice.” (Bold face added).

d. What does the Holy Father say about the power of isolated
individuals to insure justice in the face of an unjust system ? Does
he say this is a rare or a frequent situation?

e. In suggesting the organization of institutions isn’t he really

saying “fight institutions (the unjust system) with institutions, and

not as individuals” ?

f. How does this compare with a phrase that is sometimes met
in Catholic Action literature: “We must fight on even terms, and not
one against the field?” (cf. Sections 46 to 55 on “Organization”).

g. Does the Holy Father propose this “institutional action” as a
mere counsel, or as a real duty?

h. What is the connection between this duty and the fact that
such “institutional action” is in the Holy Father’s words the normal
instrument which makes justice possible?

NOTE: We have here touched on another point where the genius of
Pius XI permitted him to see things so clearly that our befuddled
world hasn’t suspected yet what he was talking about—his addition
of a whole new chapter on “Social Justice” to what he himself called the
“pastoral theology of another day” (“The pastoral theology of another
day will now no longer suffice”). A great many people who speak of
Social Justice are “talking through their hat” even more than a great
many of the people who speak of Catholic Action without having studied
it.

It is far too vast a subject to go into here, but a glimpse of the
real issues is possible by noting that in the above passage, where
the individual is helpless in the face of established disorder to observe

what we call “individual justice,” he is still perfectly able to correct
the “established disorder” by “social (organizational, institutional) jus-
tice,” and then, with the disorder removed, he will once more be
able to practice “individual justice.”

Let us illustrate with an excerpt from a recent sermon:

“I know many business men, lawyers, physicians who lament the
trend to the unethical in the special worlds in which they operate.
They tell me that the tide is running against them, that too many
of their rivals have reduced business ethics and professional ethics to
three principles

:

‘Everybody’s doing it.’



46 INTRODUCTION TO CATHOLIC ACTION

‘If I don’t do it, someone else will,’ and

‘You can’t do business nowadays on old-fashioned principles.*

“Especially in metropolitan cities, they say the ethical degeneration

is obvious. They blame this set of persons or that, but they all seem
agreed that decline, if not actual decay, is upon us.

“
‘It is easy enough,’ they add, ‘for you preachers to tell us to stand

firm, to hew to the line, and all that. But, we have families to
support, homes to maintain, food and clothing to buy. To do business
on the morals of a past generation is as impossible as to do business

with the methods of a past generation. We must do what the others
do or be sunk. The crowd is running all one way; we cannot forever
buck the stream I* ”

Now notice here, transferred from the industrial field to that
of professional and business life, exactly the situation described by Pope
Pius XI :— It happens all too frequently under the present system that
individuals are helpless to insure justice, i.e. they must do what their
competitors do or be sunk. Now what was the answer the preacher
gave to this lament of his business and professional friends ? Just this

:

“Right is right if nobody does it. Wrong is wrong if everybody
does it.”

Now this reply is not the complete answer. When a business man
says, “In the present system I as an individual am helpless to insure justice.
I know the system is unjust and I detest it, but I simply don’t know how to
buck it,” it is almost mockery to reply to him that “there is a right and
there is a wrong.” If he didn’t know that perfectly well already he
wouldn’t be calling the system unjust! What he wants to know is how
to buck it, and he has a right to an answer to that problem, and not to the
self-evident one of whether or not there is such a thing as right or wrong

!

Thus the individual in the face of an unjust system may indeed be

—

in the words of Pius XI “all too frequently is”—helpless to insure
justice, but he is never helpless to correct the system by organized

and institutional action (“Social” Justice).

This is powerful doctrine, but we must confess that it has been
largely overlooked—perhaps even ignored. We Can be quite sure that
it will never be widely accepted until Pius XI’s other great idea,

“Catholic Action,” has been accepted, for it is only this latter which,

by it organization and “institutionalizing” of Catholic life itself in
each one’s own “natural medium,” can form that “social mentality” or
“social conscience” which is essential to “Social Justice.” (cf. Section 44).
Otherwise we are helpless individuals trying to “rescue” each other “with
a hook or with a net.”

People who don’t know Catholic Action are definitely afraid of this
doctrine on the individual’s “duty to correct the system” by organized
and institutional action. They fear it is a “blank check for the crack-
pots and revolutionaries” (meaning those who lack the virtues of
Prudence and Obedience respectively) who make more than enough
trouble in the world already without being supplied with new and powerful
temptations to “fly off the handle.” We don’t want to go too deeply
into the problem here, but you ought to be able to give an answer to



INTRODUCTION TO CATHOLIC ACTION 47

this difficulty from what you already know of the relationship which must
exist between personal responsibility and legitimate authority—one of the
principle preoccupations of Catholic Action .(cf. Sections 27, 28, 33; and

56 to 61.)

41. Caution, Please!

a. Is the setting up of organizations and institutions as outlined by
Pius XI for Social Justice, a direct work of Catholic Action, or is it
“Catholic Temporal Action”? (cf. the passage quoted is Section 14).

b. But Pius XI thought that it could not be done without Catholic
Action. Can you suggest some of his reasons for thinking so :—e.g.

1. Hopelessly individualistic outlook of older organizations and ideas
of reform.

2. Need for engaging lay responsibility much more than in the past.

3. Need for greater union of effort.

4. Need for increased social consciousness (“working in one's own
natural medium of life”).



LESSON X
Corollaries of the Second Great Characteristic

of Catholic Action

42. Let Our Own Ideas of the Apostolate be Complete:
Now it is unfortunate that so many people who talk

gibly of the apostolate of Catholic Action really limit their
ideas of it to the first stage of the apostolate, or perhaps to
the first and second. It is really in the second and third
stages that some of the greatest problems are to be faced.
We can take this occasion to notice once more the neces-
sity for personal formation in the third stage. For without
a thorough knowledge of professional and civic problems,
as well as those of the family and of other institutions, it
is worse than futile to talk about Christianizing them and
building up a Christian social order; for here of all places,
good intentions alone are not enough.

43. Therefore Each One Should be an Apostle
There Where He is Competent:
In his own ‘^natural medium’^ of life, every man is, so to

say, “a professional,^’ that is, one with special competence
for that state of life. People outside that ‘‘natural medium”
are “amateurs” towards it, no matter how much com-
petence they may have in their own fields. Hence every-
one’s first field of apostolate is there where he—and often
he alone—is competent, i. e. in his own life, and towards
those whose lives are intimately bound up with his. This
field of each one’s competence and first duty is what must
be Christianized by each one: this is the meaning of the
famous “apostolate of like by like.”

44. A Social Apostolate:
“If each one sweeps before his own door the city will be

clean.” This is often said in an individualistic sort of way,
as if each one had to look out only for himself alone; but
Catholic Action does not mean it so. Remember what was
said just above about each one’s first field of apostolate
being in his own life and towards those whose life is inti-
mately bound up with his. This duty towards those whose
lives are intimately bound up with ours—i. e. towards all those
in our own “natural medium” of life—makes Catholic Action
anything but individualistic. It is a work of solidarity and of



INTRODUCTION TO CATHOLIC ACTION 49

union, a social work as Pope Pius XI repeatedly called it.
It is important not to get this expression ‘‘a social work^^
mixed up with what we are calling in these studies “temporal
action”; Catholic Action is not “temporal action,” but it is a
“social work.” This means that it works with organized and
institutional means on men as they live in society—in their
“natural medium” of life. One of the principal methods of
apostolate of Catholic Action is that known as “cell technique”
or “cell growth,” an intensely social form of action which
goes hand in hand with the “inquiry method” already referred
to. A more complete study of Catholic Action would require
a long discussion of this powerful method of apostolate, but
in this summary study we can do no more than refer to it
almost in passing. By its use Catholic Action achieves specific
objectives in a permanent and efficacious way by the direct
conquest of persons and of their personal responsibility;
whereas the “Catholic Activities” must often be content with
superficial and transient results since they are devoted to the
specific objectives directly and often have only a casual effect
in the conquest of persons.

45. A Universal Apostolate:
One of the consequences of this “Social” character of the

apostolate of Catholic Action is that this apostolate is a uni-

versal one: Universal in the sense that it pertains to each
milieu as a whole and universal in the sense that if each one
Christianizes his own milieu, then the whole world will be
Christian. We will see later, in the section on Organization
(Parish, Diocese, Nation, World) how literally universal
Catholic Action really is, and what consequences this has on
the Catholic consciousness.

Notes and Questions, Lesson X
42. Let our own ideas of the Apostolate be complete:

a. After reading the above three sections with their notes and ques-

tions, are you agreed that “it is in the second and third stages of the

Apostolate that the greatest problems are to be faced” ?

b. What have you meant up to now when you yourself spoke of “the
apostolate” ?

c. Why are good intentions alone not enough? (cf. Section 14).
d. Try to outline the different fields of personal formation that Cath-

olic Action would require of its members, (cf. Section 31)

43. Therefore, each one should be an apostle there where he is competent.

a. Will it be easy or difficult to keep each one working above all

“there where he is competent.” (cf. Section 32)



50 INTRODUCTION TO CATHOLIC ACTION

b. Take a typical high school religious activities program, and see

how much energy is centered on the students and the campus; how much
is centered oflf the campus (paper drives, basket collections, stamps for the

missions, subscription drives, labor problems, international peace, etc., etc.,

etc.)

c. Now granting—even insisting—that both forms of action are
necessary ; which one is primary and which one is secondary ?

d. But in your analysis of the year’s program which one had received

most attention?

e. Make the same analysis of the program of some adult organization
you know well.

f. Now, if you are wise, you will have noticed that most present
organizations are built for this secondary sort of work, and couldn’t hold

their noses down to the primary, essential sort of work without losing
most of their members. Would this explain why Pius XI did not try to
change them, but instead set up a whole new system of organization,
“Catholic Action,” which was to exist alongside the old organizations, but
with a privileged position in regard to them ?

44. A Social Apostolate.
a. Why the warning not to get “social work” mixed up with “tem-

poral work.” (cf. Section 4)

b. What is meant by “working with organized and institutional means
or men as they live in society.” Have we met this expression before in
these studies? (cf. the long note on “Social Justice” after Section 40)

Note: It is almost impossible to give an adequate idea, in a pamphlet,
of the great issues covered by this Section 44. Simply by way of sugges-
tion it may be useful to insert here that a “cell” has meaning only inside
a “body”—i.e. within the official organization of Catholic Action. A num-
ber of “cells” have been started in this country as isolated and self-
sufficient ventures. Their proper place is within the official lay organiza-

tions of the diocese, where they have a role to play of “preparation for
Catholic Action” in the event that “Official Catholic Action” has not yet

been set up.

45. A Universal Apostolate
a. What is meant by saying that the apostolate of Catholic Action

pertains to each “milieu” as a whole?

b. Would any aspects of Catholic life escape from it?

c. Would any social class be excluded from it?

d. Would any region of the world be excused from it?

e. For the form and consequences of this universality see Sections
51 to 55.



LESSON XI

The Third Great Characteristic of Catholic
Action: Organization. Its Implications

46. The Third Great Characteristic of Catholic
Action: Organization

We have already seen that Catholic Action is the work
of laymen and is essentially an apostolate. We have also
seen that the ‘^Social” character of Catholic Action implies
organization. We now wish to examine this characteristic of
organization and the special forms demanded by Catholic
Action.

47. Introductory

:

Organization is one of the great lessons of modern times.
Society has become increasingly complex so that many
things which formerly could have been done by individual
effort now can be accomplished only by the common and
united efforts of great numbers. As a rule Catholics have
been rather slow to learn this lesson of organization. The
reason probably is to be found partly in too great a con-
fidence in what we might call the ‘^juridical” (as opposed to
‘^practicaF^ or ^‘effective^O organization of the Church, and
partly in Catholic emphasis on the moral responsibility of the
individual which has tended to obscure for us the fact that
certain forms of social responsibility are so complex in their
relationship to the individual that it is almost impossible
for the individual to judge clearly the extent of this responsi-
bility and its relation with the virtue of prudence. This whole
field, which we haven’t the time now to delineate carefully, is
much more open to organized effort than to any individual
effort at all. But as we said before, we Catholics have been
rather slow to recognize this and by the same token, much of
the opposition that Catholic Action has had to face has been
directed precisely against this feature of its rigid organiza-

tion.

48. Not Only Organization, But Order Also:

In examining the organization of Catholic Action let us
once more break up our study into three stages, the first two
of which might better be called ‘^order” than organization.

49. Do Your Own Work, Not Everybody Else’s:
Catholic Action introduces order into its apostolate in two



52 INTRODUCTION TO CATHOLIC ACTION

ways. In the first place it demands a reasonable specializa-
tion. Far too many of onr Catholic organizations take as their
province the whole of life, dispersing their efforts in a field

which is much too broad for them to cover effectively. Catho-
lic Action, as we have just seen, requires that each one work
in the natural and ordinary field of his own life; and hence
its very organization aims at making this the ordinary
method of action: Catholic Action is, as we say, ^‘specialized
Action.^’ It is specialized first by ages and sexes into the
four great “branches^’ of Catholic Action—men, women,
young men, young women; and within these may be further
specialized by occupation or “natural medium” of life. For
instance, in the youth sections there would be special group-
ings for young workers, for students, for rural youth, and
so forth. Notice that this is a “milieu-specialization,” i.e.
it takes in the whole life of a definite part of society, and
is altogether different from “activity-specialization” which
takes in some definite activity or group of activities—a part
of life only—of many or all sections of society. This last
form of specialization is more characteristic of what are
often called “Catholic Activities” (i. e. Catholic Spiritual
Action or Catholic Temporal Action) to distinguish them
from Catholic Action.

50. Elite and Mass:

There is another way in which order is introduced into
the apostolate of Catholic Action, and that is in the
difficult relation between “the elite” and “the mass.” We
have numerous organizations which strive exclusively after
one or the other of these methods of work. Yet it is ob-
vious that pure movements of the elite are too restricted
in their influence for reconstructing a whole Christian so-
ciety, and if left to themselves often become sterile; while
pure movements of the mass are superficial at best and
always potentially dangerous. In Catholic Action there is
an organized attempt to form both the elite and the mass
at the same time, and in relationship to one another. The
organizational technique for assuring proper emphasis on
both elite and mass is the “cell technique” which we have
already seen in considering the “apostolate” of Catholic
Action. The cells of “militants” have as their primary func-
tion to spread out and multiply within all larger organiza-
tions of Catholic life. Thus Catholic Action becomes “a
special sort of elite—one that tends to become as large as
possible,” and is radically different from the old idea of an
“elite” which turned its energies inward upon its own per-



INTRODUCTION TO CATHOLIC ACTION 53

fection and often lost its way by getting ‘'out of touch” with
the world it was trying to convert.

Notes and Questions, Lesson XI
46. Organization

a. The word “Organization” does not actually occur in the definition
of Catholic Action (Section 18), but the other three great characteristics

do (Laity, Apostolate, Hierarchy). On what basis, therefore, can we say
that Organization is essential?

Suggestions :

—

1. Is organization essential to the “third stage” of the Apostolate?

(cf. Section 40)

2. Is organization characteristic of the Hierarchy? What influence
would this have on Catholic Action, which “participate” in the

apostolate of the' Hierarchy? (cf. Section 57)

3. Does the definition speak of laymen (individually) or of the laity

(organized) ?

47. Introductory

a. What is meant by “juridical” and “practical” organization (cf.
Sections 52, 53)

b. What would be the probable result if we should become so trustful
in the “juridical” organization that we would cease to work at the
“practical” one?

C. Look again at questions “a” and “b” to Section 12—can you think
of some other “embarrassing questions” that fall within your personal
experience ?

d. What does the long note to Section 40 offer to an understanding of
the second half of this Section (47).

48. Not only Organization, but Order also

a. Is there a close relation between “order” and “organization” ?

b. Do you think “order” could be safeguarded in so “complicated a
business” as the apostolate without a rather strong organization?

49. Do your own work, not everybody else’s

a. Why is specialization necessary for order in the apostolate? (cf.
Section 32)

b. Discuss at some length the distinction between “milieu (‘natural

medium of life’) specialization” and “activity specialization.” These are
very important distinctions, but not well recognized in this country where

the first sort of specialization is not well known.

c. What clue do you find in this distinction for the use of the terms
“Catholic Action” and “Catholic Activities” (cf. question “c” to Section 2).

50. Elite and Mass

a. Discuss the limitations pointed out for “pure movements of the
elite” and “pure movements of the mass.” Try to find historical or actual
examples.



LESSON XII

The Form of Organization and Its
Results

51. Organization: Parish, Diocese, Nation, World.

Pope Pius XI always insisted very strongly on the need
for a rather rigid organization. Under his guidance the
“typicaP^ organization of Catholic Action (if one can speak
of “typicaP^ where so many national and racial differences
are concerned) is something like the following: In each
parish of the diocese there are four divisions (men, women,
young men, young women) and in some countries six (uni-
versity men and women in separate groups). Then in the
diocese itself the heads of these parish groups are brought
together as a diocesan council of Catholic Action; and in
the whole nation the heads or representatives of the dio-
cesan councils form the national council, with addition by
appointment at each level of certain qualified individuals.
In each of these groups, parish, diocese, and nation, an ec-
clesiastical assistant works with the laymen to guide and
advise them. And, of course, there is a still vaster group-
ing in the union of the Catholic Actions of all the nations
under the guidance of the Holy Father himself, who ap-
points a central office at the Vatican to be a clearing house
of information, and in a rather broad sense, the “ecclesias-
tical assistant’^ for the world organization, without inter-
fering in any way with the complete authority of the local
Bishops.

All the “Catholic Activities’’ now existing, and others
which might be founded to meet new special needs as they
arise, would continue to exist side by side with this “Official
Catholic Action.” The active Catholic would belong both
to Catholic Action and to such “Catholic Activities” as meet
his special interests, so that all the latter would go on much
as they are now; but all their members would be united in
a higher unity—that of Official Catholic Action. Moreover
the “Activities” as such would be affiliated to Catholic Ac-
tion, and their officers would ordinarily be the “qualified
individuals” referred to in the paragraph above as being
“added” to the Councils of Catholic Action at each level.

52. The Church is One—But How United Is It?
It has frequently been said that the Church is the most



INTRODUCTION TO CATHOLIC ACTION 55

admirable international organization in the world. This
is indeed true in the juridical or an essential sort of way,
but in the practical order we may wonder if this organiza-
tion is always as effective as its theoretical completeness
would suggest. Certainly the fiercest attacks on the Church
in modern times have been launched from strong interna-
tional organizations: Free-masonry; Atheistic Communism;
the various international revolutionary movements; and these
organizations have succeeded in capturing for their own
purposes the very institutions of international life. This
was possible only because the international organizations of
Catholics have been very weak, even in those few fields
where they actually existed. Thus Catholics form in a juri-
dical way the greatest of all international organizations, but
in a practical way, one of the weakest. Nor is this weak-
ness, let it be noticed, the result of any lack of individual
effort; for Catholics are as active as other people; rather
it results from a lack of coordination, whereby many ad-
mirable Catholic efforts in all parts of the world fail to
exert any cumulative effect on society, and may even cancel
each other out, by petty differences of method or questions
of local or group prestige.

53. In Union There is Strength.

Now in the ideal world-wide organization of Catholic
Action we would not have any specifically new influences,
for in every single diocese in every country of the world,
the organization of Catholic Action, as well as the already
existing Catholic organizations, would be under the author-
ity of the local Bishops even as now, and yet there would be
a tremendous difference in the whole effect; for all diocesan
organizations would really be working together; would
really feel the mutual support that they have a right to
expect from one another; would really add their efforts
together, instead of frequently cancelling out one another's
efforts by differences of method or of immediate ends.

54. It Gets in One’s Blood.

It has been said that people really live their organizations.
To take an example: the citizen of a vast empire has a
somehow different personality from a native of some tiny
principality with no particular history behind it. Or, to
take an example which is closer home: Stephen Leacock
has said in one of his articles that one of the reasons for
which he likes the Americans is the way they toss their
scenery around with such nonchalance, making rivers flow
over mountains, or simply moving the mountains if they



56 INTRODUCTION TO CATHOLIC ACTION

are not in what they think is the best place. Now it is
evident that not all of us engage in the engineering feats
which prompted Leacock’s observation, yet I believe he is
right in implying that the personality of all citizens of the

country somehow bears the stamp of this nonchalance in
the face of great natural obstacles that are to be overcome
in so vast a country. Foreign languages are full of jokes

about the way the American tourist judges everything from
the standpoint of bigness and speed.

Now just as this business has, so to say, ^‘got into our
blood,” or as the history of a great empire gets into the
very personality of the empire’s citizens, can we not see
that if Catholics would really live their vast organization;
would really feel their combined strength in the spiritual
order, and even in the temporal order when there is a real
question of morals; if they could look, not only to a long
history of past achievement, but to a better record in their
influence on contemporary society—if all this were true,
can we not see that we would have a new kind of Catholic,
a new and greater one, realizing much more fully the force
and beauty of the Christian ideal ?

55. How Real is the “Mystical Body,” Even Psychologically?
A Catholic living in this kind of society would not only

know in an academic sort of way that he is a member of
the “Mystical Body of Christ,” but he would feel the very
life, so to say, of this “Mystical Body” coursing through his
own veins and entering into his own consciousness.

Notes and Questions, Lesson XII
51. Organization: Parish, Diocese, Nation, World

Note: The National Catholic Welfare Conference, which carries on
many of the functions which are assigned to the National Office of Catholic
Action in those countries where a National Catholic Action has been
officially established, was organized in September, 1919, more than three
full years before the first Encyclical of Pius XI on Catholic Action—the
Ubi Arcano Dei of December, 1922—and almost ten years before the first
really complete explanation by the Holy Father—the Letter to Cardinal
Bertram of 1928.

Because of this fact, it is evidently not to be expected that it will
conform in all respects with Catholic Action as elaborated by the Holy
Father. It is nevertheless quite obvious that as Catholic Action develops

it will fall within the present framework of the N.C.W.C., particularly
within the National Council of Catholic Men, the National Council of
Catholic Women, and the National Catholic Youth Council.

Moreover, the Hierarchy of the United States in 1935 issued a joint



INTRODUCTION TO CATHOLIC ACTION 57

statement entitled ‘‘Catholic Action and Catholic Activities” in which they

indicated their will that the N.C.W.C. be the instrument through which

the official action of the Laity be developed. *

Accordingly, everyone interested in development of Catholic Action

in this country should study the present organization of the N.C.W.C., and

should be preoccupied with a real desire to foster and develop the officially

designated coordinating agencies of lay activity, first in his own diocese,
and then in the nation as a whole. Information can be secured from the

diocesan chancery for diocesan agencies, and from the N.C.W.C. (1312
Massachusetts Ave., N.W., Washington, D. C.) for the National Agency.

The following short outline of the N.C.W.C. Organization and work is
printed each month on the inside cover of the review “Catholic Action”

:

FACTS ABOUT THE NATIONAL CATHOLIC WELFARE CONFERENCE
“Over a manifold activity of the laity, carried on in various localities

according to the needs of the times, is placed the National Catholic Welfare

Conference, an organization which supplies a ready and well-adapted
instrument for your episcopal ministry.”—Pope Pius XII.

The National Catholic Welfare Conference was organized in September,
1919.

The N.C.W.C. is a common agency acting under the authority of the
bishops to promote the welfare of the Catholics of the country.

It has for its incorporated purposes “unifying, coordinating and or-
ganizing the Catholic people of the United States in works of education,
social welfare, immigrant aid and other activities.”

It comprises the following departments and bureaus

:

EXECUTIVE—Bureaus maintained: Immigration, National Center Confra-
ternity of Christian Doctrine, Information, Publications, Business and
Auditing, and “Catholic Action,” monthly publication, N.C.W.C.

YOUTH—Facilitates exchange of information regarding the philosophy,
organization, and program'-content of Catholic youth work ; promotes
the National Catholic Youth Council, the federating agency for all
existing, approved Catholic youth groups ; contacts and evaluates
national governmental and non-governmental youth organizations and
youth servicing organizations.

EDUCATION—Divisions : Statistics and Information, Teachers’ Registra-
tion, Library.

PRESS—Serves the Catholic press in the United States and abroad with
regular news, features, editorial and pictorial services.

SOCIAL ACTION—Covers the fields of Industrial Relations, International
Affairs, Civic Education, Social Welfare, Family Life and Rural Life.

LEGAL—Serves as a clearing house of information on federal, state and
local legislation.

LAY ORGANIZATIONS—Includes the National Council of Catholic Men
and the National Council of Catholic Women, which maintain at
N.C.W.C. headquarters permanent representations in the interests of
the Catholic laity. These councils function through some 3,500 affiliated
societies—national, state, diocesan, district, local and parish ; also
through units of the councils in many of the dioceses.



58 INTRODUCTION TO CATHOLIC ACTION

CATHOLIC ACTION STUDY—Devoted to research and reports as to pro-
nouncements, methods, programs and achievements in the work of
Catholic Action at home and abroad.

The N.C.C.M. maintains at its national headquarters a Catholic Evi-
dence Bureau, sponsors a weekly nation-wide radio Catholic Hour over the
network of the National Broadcasting Company, and conducts a Catholic
Radio Bureau.

The N.C.C.W. maintains in Washington, D. C., the National Catholic
School of Social Service.

|

The Conference is conducted by an administrative board composed of
ten archbishops and bishops aided by seven assistant bishops.

Each department of the N.C.W.C. is administered by an episcopal
chairman.

Through the general secretary, chief executive officer of the Conference,
the reports of the departments and information on the general work of
the headquarters’ staff are sent regularly to the members of the adminis-
trative board.

The administrative bishops of the Conference report annually upon their
work to the Holy See.

Annually at the general meeting of the bishops, detailed reports are

submitted by the administrative bishops of the Conference and authoriza-
tion secured for the work of the coming year.

No official action is taken by any N.C.W.C. department without au-
thorization of its episcopal chairman.

No official action is taken in the name of the whole Conference without
authorization and approval of the administrative board.

It is not the policy of the N.C.W.C. to create new organizations.

It helps, unifies, and leaves to their own fields those that already exist.

It aims to defend and to advance the welfare both of the Catholic
Church and of our beloved Country.

It seeks to inform the life of America of right fundamental principles
of religion and morality.

It is a central clearing house of information regarding activities of

Catholic men and women.

All that are helped may play their part in promoting the good work
and in maintaining the common agency, the National Catholic Welfare
Conference.

CATHOLIC ACTION records monthly the work of the Conference and
its affiliated organizations. It presents our common needs and opportun-
ities. Its special articles are helpful to every Catholic organization and
individual.

52. The Church is One, but How United is it?
a. Does what we have called “juridical” unity assure practical unity?

(cf. the note and questions to Section 12)

b. Would not much of the Catholic weakness in international infiuence
be explained by the fact that we take that infiuence for granted, and hence
don’t work at it?



INTRODUCTION TO CATHOLIC ACTION 59

c. For instance: Have you ever heard that the “Catholics are the
greatest force of unity between North and South America” ? But how
many North American Catholic Priests are in South America? How many
hundred Protestant Missionaries ? How about the North American Schools
in South America : are most of them Protestant or Catholie ? The South

Americans up until very recently were convinced that the United States

was a totally Protestant nation, and they were judging not from? statistics
but from facts. What were the facts ? Now what do you think of the
frequent boasts that “Catholics are the greatest force of unity between

North and South America” ? Could they be such a force, though ? What
would they have to do to be it?

d. Do you think that Catholic Youth movements have as much prac-
tical unity internationally as, for instance, the Y.M.C.A. ? Yet the

Y.M.C.A. possesses no dogmatic unity whatever ! How then do you account
for its great practical unity—even uniformity—on the international level ?

e. Can you give examples of local Catholic efforts which “failed to
exert any cumulative effect or even cancelled each other out” because of
“differences of method or questions of group prestige.”

f. What would be necessary, to assure that the great abundance and
variety of Catholic efforts will really have unified effect on the world ?

What does Catholic Action do to fulfill this requisite?

53. In Union there is strength.

a. What would be the effect of the common possession by all dioceses
throughout the world of a single, (Comprehensive theory of action such as

that offered by Catholic Action ?

b. Would this destroy the authority of the local bishops in any way?
Why not ?

c. Are there certain problems of a specifically national or interna-
tional nature which cannot be met by a single diocese, or even by all
dioceses working strictly “on their own” ? For instance, why were the
secularists able to exclude all Vatican influence on the “peacre” of Ver-

sailles ?

54. It Gets in One’s Blood.

a. Did you ever meet a sort of “inferiority complex” of certain Cath-

olics in relation to all things done or sponsored by the Church? We can
grant that there is a certain basis for some complaint in the fact that
many people out of a spirit of zeal will undertake works for which they
have no particular competence, and then will try to “sell” these works,
not because they are Competent, but because they are “Catholic.” Of
course, it is unfortunate that generosity and intelligence should not always
coincide, but these rather accidental considerations hardly explain the

“inferiority complex” which is so often met. Could it not be explained,

however, by the evident fact that Christianity is no longer—and has not
been for centuries—the determining factor in Western Civilization?

b. If Christianity—instead of secularism—were “giving the tone” to
modern society, do you think this “inferiority complex” would be of such
frequent occurrence ?

c. And, while we are on the subject, could a Christian with an



60 INTRODUCTION TO CATHOLIC ACTION

“inferiority complex" in relation to his faith be a real Christian in the

sense outlined in Sections 35 an 36?

d. If, therefore, the unity of action of Catholic Action could once

more “give the tone to Society," would the Christians in that society prob-
ably be better Christians ? Or, in other words, how important is “morale"
in a struggle such as the Christian life must necessarily be.

55. How Real is the Mystical Body—even Psychologically?
a. Do you think we have at the present time a vivid consciousness

of being members of the Mystical Body of Christ?

b. For instance : Suppose two Catholic organizations were engaged
in about the same field of apostolic work, and we belonged to one which
for the moment was overshadowed by some brilliant success of the other
in doing good. Would our principal feeling be one of satisfaction that
the work of Christ was being well done ?

c. Is this feeling of rejoicing at the good done by others in the field

really an evident characteristic of present Catholic Organizations ? Consult

older people on this point, and see what their impression is also.

d. Yet would not this be the first and natural impulse if we really felt
we were all one in Christ?

e. To have this feeling, wouldn’t the two organizations of question “b"
have to be somehow in practical union ? Does Catholic Action seem to
offer the means of uniting them thus without destroying the identity of
either one? (See last sentence in Section 51).



LESSON XIII

The Fourth Great Characteristic of Catholic
Action; Authority of the Hierarchy

56. The Most Important Characteristic

Now we come to the last great characteristic of Cath-
olic Action—the fact that it is under the direct authority
of the hierarchy. In a certain sense this is the most im-
portant characteristic, for if it is neglected, then the whole
of Catholic Action is falsified and becomes a real danger to
Catholic life instead of a great ideal.

57. Why So?
The fact that Catholic Action is thus directly under the

authority of the hierarchy flows from its very essence as a
participation in their apostolate. Here we can return to the
oft-repeated question, whether the Bishops and the Pope can
engage in Catholic Action. You will remember that this
is always asked as if the hierarchy were being excluded
from something to which they ought to belong, but it should
now be evident what a misunderstanding lies behind this
question. The Bishops are not directly incorporated in
Catholic Action, not because of any kind of exclusion but
because their work is very much superior to Catholic Ac-
tion. It is the apostolate of the hierarchy, their work, in
which the laity can only participate, and it is this participa-
tion which is specifically ‘^Catholic Action.”

58. No Mandate from the Bishop—No Catholic Action.
The first result of this fact that Catholic Action is

directly under the authority of the Bishops is that without
a direct and specific mandate from the Bishops it is im-
possible to talk of being engaged in Catholic Action in the
strict sense, no matter what good work one may be doing
or what organizations one may belong to. These other
organizations are good, they have their work to do, they
must continue, they must be helped in every way, but they
simply are not Catholic Action. That only can be Catholic
Action which is so designated by the Bishop. There is such
a thing, though, as working towards Catholic Action, which
is open both to individuals and groups; but more of that
later.



62 INTRODUCTION TO CATHOLIC ACTION

Notes and Questions, Lesson XIII
56. The Most Important Characteristic.

a. Theoretically, of course, the Bishop is in authority over every

Catholic work and organization in his diocese ; but is it common for him
to exercise that authority practically and immediately in the ordinary

routine of the organizations’s regular work ? Or doesn’t the Bishop’s
practical exercise of authority ordinarily limit itself to initial approval of

the organization or work, followed by the general direction given to all

faithful of the diocese ?

b. Why would a much more practical and immediate exercise of
authority be necessary for Catholic Action ? (See next Section, 57)

c. Could the specific thing called Catholic Action be set up if for
some reason the Bishop would not judge it prudent in his diocese? (See
Section 58)

d. Could it function normally without an official representative of

the Bishop (the “Ecclesiastical Assistant’’ as he is called in Catholic

Action theory) in attendance at each meeting of the Council? (See

Sections 51 and 59)

e. Of all the characteristics of Catholic Action we have seen so far,
which one furnishes the most clear-cut basis of judgment in answering
the question “Is such-and-such an organization Catholic Action?’’ Or,

to put it in another way, there are many kinds of lay activity, many kinds
of apostolate, many forms of organization, and even many forms of
Episcpoal approval and supervision ; so that on any of these points it might
be difficult to judge whether the organization in question conforms or not

to the exact nature of Catholic Action. But could there be much room
for discussion on whether or not it possessed an express and official man-
date for Catholic Action? (See question “c’’ of Section 20)

f. Note, though, that this is simply the juridical aspect of the prob-

lem—the “letter of the law,’’ and does not answer the problem of whether
the organization is living up to the “spirit’’ of Catholic Action ; i.e. the
theory as outlined by Pope Pius XI and continued by the present Holy
Father.

57. Why So?
a. How does the necessity for Hierarchical authority “fiow from the

very essence’’ of Catholic Action?

b. If an orator were to refer to the exemplary lives and work of the
priests and bishops as “a fine example of Catholic Action’’ (this actually
happened), would he be using the word Catholic Action in the sense given
it by Pope Pius XI?

c. What should he have said?

d. To whom only could he have applied the praise he actually spoke?
What would the bishops and priests have had to do in any activity that
merited such praise?

58. No Mandate from the Bishop, No Catholic Action.

a. What is meant by a direct mandate? Suppose the Bishop in the
course of a sermon or pastoral letter praised the work of Pope Pius XI



INTRODUCTION TO CATHOLIC ACTION 63

and said that all Catholics ought to strive to carry out his teachings

;

would that be a direct mandate ?

b. What is meant by a specific mandate? If a group of laymen
should get official approval of the bishop to be a Sodality, an Evidence

Guild, a Retreat League, could they say that because they have official

approval they are Catholic Action?

c. Could it happen that a bishop might give an official mandate of
Catholic Action to a society which at the time of the mandate would not
conform to the requirements set forth by Pope Pius XI? (See Note at
end of questions to Section 12)

d. Such an organization would then certainly be Catholic Action
juridically

—
“according to the letter.” What duties would lie on its

members to make it Catholic Action “according to the Spirit.” (See same
note as above)



LESSON XIV

The Practical Exercise of This Authority
and Its Results

59. The Priest: the “Soul of Catholic Action.”

The authority of the Bishop is ordinarily exercised
through an official ecclesiastical assistant, as we have noted
above. And this position of ecclesiastical assistant, or
chaplain as we would perhaps say, is one of the most im-
portant practical points in the whole scheme of Catholic
Action. Pope Pius XI frequently called the priests the
“soul of Catholic Action” and this is a good figure, for if
the ecclesiastical assistant does not know his work or does
not perform it well, there will be no life in Catholic Action,
no matter how much talk and effort is expended on it.

Thus, we see once more that although the clergy are not
officially a part of Catholic Action, Catholic Action still
depends upon their work to an extraordinary degree, and
Pope Pius XI has said that their assistance to Catholic
Action is “one of the principal duties of the pastoral
charge.” So strong was his conviction on this point that he
maintained that “the pastoral theology of another day will
now no longer suffice,” and urged, consequently, that “sem-
inarians also be educated in this kind of apostolate, and
young priests be prepared beforehand, and some among
them sent for thorough training to those places where
Catholic Action has already proven its power and efficacy. . .”

60. “Thinking with the Church.”

From what has gone before it will be easy to under-
stand that in Catholic Action the phrase “thinking with the
Church” or “thinking with the Bishops” can have an alto-
gether different significance, than it could ever have had
before the advent of Catholic Action.

61. Example.

I believe it is Jacques Maritain who has said that one
of the most fearful aspects of the nineteenth century was
the great separation in social thinking between Pope Leo
XIII and the rest of the Church. Looking back now on the
Encyclical “Rerum Novarum” from the vantage-point of half
a century we can see that the Holy Father was right in
every important point, and that the quicker the whole body
of Catholics could have come to his way of thinking in the



INTRODUCTION TO CATHOLIC ACTION 65

social field, the better it would have been for the world.
Yet it has taken us a half century to come to this realiza-
tion, and some Catholics (perhaps they are not few) have
not realized it even as yet. An even stronger example could
be found in the long centuries that passed before Christian
charity triumphed over the institution of human slavery.

Now it should be rather evident that if the whole Catho-
lic world were organized, after the fashion which has just
been outlined in this study with study clubs in every parish,
in every diocesan council, and in the national council with a
quick transfer of influence down through these different
levels of Catholic Action and a quick translation into action
through the ‘‘inquiry Method’’ and “cell technique,” then
such direction as “Rerum Novarum” from the Holy See
could penetrate the whole Catholic life effectively within
10 or 15 years, instead of the 50 to 100 (or even longer)
now required. Truly Catholic Action can be the beginning
of a new epoch in the history of the Church, as Pope Pius
XI suggested.

Notes and Questions, Lesson XIV
59. The Priest, the **Soul of Catholic Action.’*

a. Why would the Holy Father call priests “the soul of Catholic
Action” ?

b. From what we have already seen of the vast extent of the theory
of Catholic Action, will both priests and laity have to devote much study
to it before they can be fully faithful to its principles and methods ?

c. If any group of laymen should want to study Catholic Action,
would it be good for them to “go it alone” for a while before looking for
a priest to guide them, or shouldn’t they rather, knowing that the priest
has to study the question at least as much as they do, try to work closely
with him from the very beginning of the study?

d. And if it is a parish group, what priest should they try to
interest in their study ?

e. What point in the long discussion after the questions to Section
40 bears out the Holy Father’s statement about the “pastoral theology of
another day” ?

60. Thinking with the Church.

a. This section brings up a curious problem : It will be easy to
understand (see especially Section 61) how after the establishment of
Catholic Action the phrase “thinking with the Church” will have much
more meaning than it could have had before Catholic Action. But the
very fact that this pamphlet is being written at all, with its attempt to
do little more than remove elementary misunderstandings, shows that we
are still before Catholic Action. Now for the problem : The work of
Pius XI was an incomparably greater revolution of thought than the work



66 INTRODUCTION TO CATHOLIC ACTION

of Leo XIII; yet fifty years after Leo XIII, with all the driving force of
Pius XI added during the last decade, and urged on by a threatening world
revolution, some parts of Leo XIII’s teaching are still unattained ideals.
Are we facing a vicious circle in trying to establish Catholic Action ?
It was instituted precisely because the older methods of “thinking with
the Church” were insuflScient to modern needs, yet aren’t the older methods
the only ones at our command for the actual acceptance of Catholic Action
itself?

b. Is there something that we can do to help Catholic Action over-
come this tremendous difiiiculty that it must so to say, “lift itself by its
own boot-straps ?” (See Section 64, and study again question “d” of
Section one.)

61. Example.

a. Could we not find an instructive parallel for our purposes in the
power of the United States to get things done before and after December 7,
1941. Before that date the same power was in existence as after it; but
it could not be used because every step involved discussion provoked by

particularistic interests and prestige. Once that date was passed and the
common good assumed overwhelming importance, things ' could be done in
weeks which formerly could not have been accomplished in years. Draw
a parallel in the spiritual order.

b. As soon as particularistic interests once more emerge as the danger
to the common good becomes less imminent ; we can confidently expect a
return to the old helplessness and “muddling through.” Such a situation

is normal and to be expected in the field of the temporal (cf. Section 7),
but should this also be normal in the Spiritual order? (Remember that the
spiritual order deals directly with “ultimate values” while the temporal

order deals with particulars. In which, therefore, should the common
purposes be more powerful and operative?)



LESSON XV
Conclusion

62. To Conclude.

When I accepted this assignment, I knew that it was
presumptuous to outline the whole of Catholic Action in a
few pages, and I do not know how well I have succeeded in
avoiding the dangers of this presumption; so I would like
to add here a fifth great characteristic of Catholic Action,
which is, considering the present circumstances, one of the
most important for readers of this study. This characteris-
tic is that nobody, no matter who he may be, can explain
what Catholic Action is in a pamphlet. If you have been
interested in this outline, therefore, you must not think that
now you have everything clear. All you must think is that
Catholic Action is much vaster and much more significant
than it looks to the casual glance; and perhaps this per-
suasion will lead you to study it further and to try to work
towards its realization.

63. Work To Do.
For you must remember that Catholic Action is not

yet fully realized. In every country of the world it has
created great changes, but in some countries it has ad-
vanced rather far, in others we see only the first stirrings
of effort to realize it. Furthermore, within these various
realizations, some of the characteristics which have been
outlined may be more developed, others less so. As a result
of this fact you can see how difficult it may sometimes be
to say of any single work, ‘‘This is Catholic Action,” or of
any other, that it is not. We can, nevertheless, give a real
criterion by which we can know whether or not a work is
Catholic Action. If it possesses all four of these great
characteristics which have been outlined, then it is Catholic
Action. If it lacks any one of them, it is not.

64. Hard Work to Do.
But will Catholic Action retain this form which Pope

Pius XI labored so hard to give to it? That is hard to say.
It is complex, difficult to understand; and for that reason
is under constant pressure from people who do not under-
stand it, and substitute their own ideas in its stead. Here
in America, for instance, almost any good work that you
could name is being called Catholic Action by some group



68 INTRODUCTION TO CATHOLIC ACTION

or other; and who knows but that if they are persistent
enough such groups may eventually have their way. But all
those who understand it—and find it good—must carry the
burden of keeping it, as nearly as possible, what it is. It
will be hard work.

Notes and Questions, Lesson XV
62. Conclusion

a. Looking back over the whole pamphlet, try to make a list of the
“revolutions” of Catholic life that Pope Pius XI seems to have had in mind
in elaborating the theory of Catholic Action.

b. State briefly his contribution to the means at our disposal in the
following fields

:

1. Relation in the practical order of the Spiritual to the Temporal.

2. Placing of responsibility for social reconstruction.

3. Distinction between “juridical unity” and “practical unity.”

4. The Dignity of the Christian layman and his part in the work of
Christ.

5. The Necessity of the Lay Apostolate.

6. The relation between the Hierarchy and the Laity.

7. The primary field of each one’s responsibility.

8. The necessity of personal formation.

9. The method of engaging personal responsibility, in the work of
formation.

10. The extent and complexity of the Apostolate.

11. The understanding and practice of “Social Justice” ; and the in-
fluence of this doctrine on the possibility of social reform.

12. Appreciation of the social nature of man’s life; his dependence on
his “natural medium,” and his power to perfect it.

13. The futility of “dabbling” in the apostolate in all kinds of “big
projects” if one neglects the one place in the world which he alone
is competent to christianize—^his own “natural medium.”

14. The power of the “Apostolate of like by like.”

15. The necessity and strength of organization.

16. The necessity of practical unity among all forces for good.
17. The means of obtaining this unity without destroying legitimate

differences.

18. The relation between “elite” and “mass.”

19. The power of the “cell technique” as an instrument of social
action.

20. The clergy-laity relation, and “thinking with the Church.”
63. Work to do.

a. From your own experience, now that you know something of the



INTRODUCTION TO CATHOLIC ACTION 69

theory and implications of Catholic Action, how far has it developed in
your surroundings ?

b. Would you know which dioceses in the country have an Official
Catholic Action? For instance: Catholic Action for men has been
officially set up in San Francisco and San Antonio: For youth in Chicago
and Fort Wayne. There is a very live JOC (Young Christian Workers)
movernent in Manchester, New Hampshire ; and an interesting and solid
development of cell-action at the University of Notre Dame. Other inter-
esting developments could also be listed.

c. Do you know also that Canada, especially the Province of Quebec
(Ecclesiastical Provinces of Quebec and Montreal), offers a fine object
lesson in what Catholic Action is and how it works ?

* d. Wouldn’t it be a good idea for those interested in furthering

Catholic Action to keep in touch with these centers of practical develop-

ment and experimentation?

e. A great deal of space has been given in this pamphlet to the prob-
lem of what is and what is not Catholic Action, but note that this is
because all a pamphlet aims at is understanding. If you were actually

working towards Catholic Action in the practical order, would it be wise

to insist on this point so much? Wouldn’t it be better to build up the
positive aspects of Catholic Action so that what is good can be seen,
rather than argue indefinitely with people who don’t understand what you
are talking about because they have nothing practical on which to base a
judgment ?

f. Remembering always that Catholic Action cannot be officially estab-
lished except by the Bishop, is there not a great deal that can be done

besides mere study, to prepare the way for it—i.e. to give the Bishop some
grounds for supposing that if he would establish it, he would find men
and women and young people able and willing to make it a success ?

64. Hard Work to do:

a. The following passage by Father Martindale, S.J. (the English
translator of Msgr. Civardi’s Manual of Catholic Action) is very suggestive.
It was written for a special commemorative issue of The Catholic Herald,
London, on the day of the death of Pope Pius XI : February 19, 1939 :

“What possibly he ought to be more remembered for is his insis-
tence on that enigmatic idea: Catholic Action.

“Why enigmatic? Because hardly anyone professes to understand the
notion thoroughly, though may that not be partly because many do not
like what they understand of it? They do not like the almost rigid organi-
zational form of Catholic Action that the Pope prefers. They may not
like the idea of being so much as active—after all, most men are lazy. And
the clerical-minded certainly do not like the enormous position assigned

by Pius to the Laity, who are, within his scheme, constantly to be ‘presi-
dents’ with an ecclesiastic for ‘assistant’ only.

“But after all, the Pope is only declaring that the Church, clergy and
laity, is One, and is alive, and must therefore act as a whole. The tem-
peramentally anti-clerical will find no excuse, in what the Pope really
means, to crow over the clergy ; the clergy, no forgiveness if they want
to do everything themselves, merely on behalf of a subservient laity.



70 INTRODUCTION TO CATHOLIC ACTION

“But the positive element in Catholic Action is the fact that the entire

Church is ‘Apostolic’ in the sense that to be properly Christian she must

all the while he Christianizing. ‘To rechristianize what has become pagan

;

to Christianize what has never been Christian.’ . . .

“This Pope’s work will endure, unless he have enemies within his own
household, and even then it will.”

b. Lest it be thought that Father Martindale is too severe in the

above judgment, let us hear Pope Pius XI himself on one of the most
important points (unity) which Catholic Action is supposed to attain:

(It is paragraph 71 of the Encyclical Divini Redemptoris, March 19, 1937)

“To all Our children, finally, of every social rank and every nation,
to every religious and lay organization in the Church, We make another
and more urgent appeal for union. Many times Our paternal heart has
been saddened by the divergencies—often idle in their causes, always tragic
in their consequences—which array in opposing camps the sons of the
same Mother Church. Thus it is that the radicals, who are not so very
numerous, profiting by this discord are able to make it more acute, and
end by pitting Catholics one against the other. In view of the events of
the past few months. Our warning must seem superfluous. We repeat it
nevertheless once more, for those who have not understood, or perhaps do
no desire to understand. Those who make a practice of spreading dissen-
sion among Catholics assume a terrible responsibility before God and the
Church.”



APPENDIX I

BIBLIOGRAPHY

Bibliography on Catholic Action

Since this pamphlet aims at nothing more than an introduction to
Catholic Action, the following list of materials available in the English

language has been compiled to permit further study. It is hardly possible

at the present time to aim at completeness in such a list ; therefore

we will be grateful for communications calling to our attention works
in English which may have been omitted. Address the Youth Department,
National Catholic Welfare Conference.

Some abbreviations

:

A.C.T.S.—Australian Catholic Truth Society
A.N.S.C.A.—^Australian National Secretariat of Catholic Action, 379

Collins Street, Melbourne, Australia

C.T.S.—Catholic Truth Society (London, Dublin, etc.)
S.A.G.—Saint Anthony Guild Press, Paterson, N. J.
The Abbreviations in the Periodical list are those of the Catholic

Periodical Index, e.g. : O.F. 16 : 14-21 N 30 '41 should be read : Orate
Fratres, Volume 16: page 14 to 21, issue of November 30, 1941.

THE PRINCIPAL OFFICIAL DOCUMENTS ON CATHOLIC ACTION
(Consult Appendix II)

(English translations are indicated whenever they are available)

POPE PIUS X:
(While Patriarch of Venice) Speech on Catholic Action, of which ex-
extracts are quoted in McGuire: RESTORING ALL THINGS, Sheed &
Ward, 1938, pp. 107-110.
Encyclical II fermo proposito (June 11, 1905) in The Pope and the
People, Catholic Truth Society, London, 1905, p. 189.

POPE PIUS XI:
Encyclical Ubi Arcano Dei (Dec. 23, 1922) in The Pope and the People
(cited above), and J. H. Ryan: Encyclicals of Pius XI, p. 3.
Letter to Cardinal Bertram (Nov. 13, 1928) in James D. Loeffler, S.J.

;

Directives for Catholic Action, Central Bureau Press, St. Louis, 1938,
p. 12. and in Central Blatt, Novmeber, 1937, p. 227.
Letter to Cardinal Segura (Nov. 6, 1929) in Directives for Catholic
Action (cited above) and in Central Blatt, December, 1937. Irish Eccl.
Rec. Jan. 1930, pp. 98-102.

Encyclical Caritate Christi Compulsi (May 3, 1932) Pamphlet of N.C.
W.C., America Press, Paulist Press.
Letter to the Patriarch of Lisbon (Nov. 10, 1933) in Directives (cited
above) also in Central Blatt, January, 1938, p. 305 ; and in Catholic
Mind, April 8, 1934, p. 121.

Letter to the Bishops of the Argentine (Feb. 4, 1931) in Directives
(cited above) and in Central Blatt, December, 1937, p. 267,
Letter to the Bishops of Colombia (Feb. 14, 1934)



72 INTRODUCTION TO CATHOLIC ACTION

Letter to Cardinal Cintra and the Brazilian Hierarchy (Oct. 28, 1935)
in Directives (cited above)

Encyclical Ad Catholic! Sacerdotii (Dec. 20, 1935) Pamphlet N.C.W.C.
Encyclical Divini Redemptoris (March 19, 1937) Pamphlet, N.C.W.C.
and Paulist Press.
Letter to the Mexican Hierarchy (March 28, 1937) Pamphlet, N.C.W.C.
and in The Catholic Mind, May 22, 1937, p. 213.
Letter to the Philippine Hierarchy (Jan. 18, 1939) Published (with

some parts summarized) in the Catholic Herald, London, February 17,
1939.

POPE PIUS XII
(While Cardinal Secretary of State) Letter to Commander Ciriaci
(March 30, 1939). Letter to Mgr. Del Bene (September, 1935).
Encyclical Summi Pontificatus (Oct. 20, 1939) Pamphlet N.C.W.C.
Discourse to the Members of Italian Catholic Action (Sept. 4, 1940)
Mimeographed by the Catholic' Men of the Archdiocese of San Francisco.

(As this goes to press word comes of a book of Papal Documents pub-
lished by the Chicago Cells, address, 3 E. Chicago Ave., Chicago, 111.)

BOOKS
We have yet to produce our reference works on Catholic Action in

English. Most people who attempt a technical study have recourse to the
excellent and extensive studies available in French, Spanish, and Italian.

The Italian Works of Cavagna and Civardi have been translated in
England in abridged editions.

The best studies in Spanish are:
Direcciones Pontificias, Junta Central de A.C. ; Madrid ; 1933
Lecciones de Accion Catolica, Felix Ugalde, C.M.F. ; Buenos Aires, 1939

Some of the best studies in French are

:

L*Action Catholique, Traduction Francaise des documents Pontificaux

(1922-1933), Maison de la Bonne Presse, Paris, 1934
L’Action Catholique, Emile Guerry, Desclee de Brouwer, Paris

L'Action Catholique Specialisee, Bayart, Centrale de la J.O.C., Mont-
real

Notion de Milieu, H. Lalande (editor), Paris, 1936

The excellent study by Father Lelotte has been translated into English
by the National Secretariat of Australian Catholic? Action.

The German study by Father Joseph Will, S.J., has been translated
with some adaptations in this country by Father K. Hennerich, O.M. Cap.

The following list of books contains the four translations above refer-
red to, as well as a few other items that are available in English. It is

high time that it were longer—^may its size increase!
Cavagna: The Pope and Catholic Action. Letters and Documents; The

Catholic Truth Society of London, 1935.

Civardi, Msgr. Luigi: Manual of Catholic Action; (S. & W.—1936) Trans-
lated by Fr. C. C. Martindale, S.J. This book is the “standard” treatise

on the subject.

Geissler, Eugene S., M.A. : Training of Lay Leaders, (An Introduction to
C.A.) ; Catholic? Action Students, Notre Dame University, N. D., Indi-
ana. (This book, written after the present pamphlet, has the hono^



INTRODUCTION TO CATHOLIC ACTION 73

of removing the reproach that “no technical book on the subject has

yet been written by a Catholic of this country.* Note, however, that

it treats only the training of lay leaders, and not the whole theory

of Catholic Action.)

Goodman: Handbook of Catholic Action; Australian Catholic Truth Society

(A.C.T.S.)

Lelotte, S. N., Father: Fundamental Principles of Catholic Action. (Very

good. Better adapted to study groups than Civardi) Publications Dept.,

Australian National Secretariat of Catholic Action. (A.N.S.C.A.), 379

Collins St., Melbourne, Australia.

Mattimoe, Ed. J. : A Catechism of the Cells ; 2544 Parkwood Ave., Toledo,
Ohio.

McGuire, Paul (and Father John Fitzsimons) : Restoring All Things—

A

Guide to Catholic Action; (S. & W., 1939) Essays treating Catholic
Action and the Mystical Body. (Fr. Chenu), C.A. and the Liturgy

(Dom G. Lefebvre), C.A. and the Priest (Canon Glorieux). Description
of C.A. throughout the world with more complete treatment of Italy,
Belgium, and France. A chapter on “formation technique” which is
packed with suggestions. Several appendices with suggestions for prac-

tical programs.

McGuire, Mrs. Paul: Handbook for C.A. Groups; 1939, Catholic Guild for
Social Studies, Claridge Arcade, Gawler Place, Adelaide, South Aus-

tralia.

Will, Rev. Joseph, S.J. : Catholic Action Handbook. Translated and adapted
by the Rev. Killian J. Hennerich, O.M. Cap. New York, Joseph F.
Wagner, Inc.

Handbook for the University Movement of Catholic Action; (13 pp. mimeo)
Australian National Secretariat of Catholic Action, Melbourne, Aus-
tralia.

PERIODICALS OF ACTIVE GROUPS
Catholic Action Bulletin, University of Dayton, Dayton, Ohio.
Catholic Action Reprints, (Serial Reprints of Selected Studies and Articles)

University of Dayton, Dayton, Ohio.

Catholic Action Leader*s Bulletin, 3 E. Chicago Ave., Chicago, 111.
The Cells, Toledo Catholic Actionists, 334 Melrose Ave., Toledo, Ohio.
Cells of Restoration, Catholic Action Groups of San Antonio, 112 College

St., San Antonio, Texas.
The Crusader, “The American Jocistes” ; c/o Mr. Gerald Fitzgerald, 3118

Church Ave., Brooklyn, N. Y.
Digest of Articles in Clerical Reviews, Holy Cross Seminary, Harewood

Road, Washington, D. C.
Leaders Bulletin, Catholic? Action Students, Notre Dame University, Notre

Dame, Indiana.
Leaders* Bulletin, The Catholic? Rural Life Conference, 525 Sixth Ave., Des

Moines, Iowa.

The Priests* Bulletin, 3 E. Chicago Ave., Chicago, 111.
Publications of the C.A.S. (Reprints, Adaptations, and Original Studies),

Catholic Action Students, Notre Dame University, Notre Dame, Indiana.
The Young Christian Worker (1940), Wilbrin Whitelock, 918 South 4th St..

Ponca City, Oklahoma.



74 INTRODUCTION TO CATHOLIC ACTION

PAMPHLETS
A few of these pamphlets are included without having been examined

by the compiler. If they do not live up to their titles, those who have
studied the present pamphlet should be able to judge them correctly.

Andriano, Sylvester (and James L. Hagerty). The Program of Catholic
Action in the Archdiocese of San Francisco. Reprinted from Moraga
Quarterly, Vol. IX, No. 1, 1938. It gives the viewpoint of two laymen
about C.A. with particular application to San Francisco where it has
been officially established.

Bandas, Rudolph. Catholic Action (S.A.G.)

Cardijn, Canon Joseph. The Spirit of the Young Christian Workers. (Cath.
Truth Soc., London). Translated by Rev. J. A. Coughlan and Rev.
Walter Meyjes. Brings out the spirit of the J.O.C. and the philosophy
behind it. Outlines the characteristics of C.A. Gives relative value of

study circles and C.A. groups.

Curran, R. A. J. Catholic Action. (Paulist Press) Based on the first two
chapters of Civardi’s Manual, with a particular application at the end

to California, more specifically to San Francisco and its official Catholic
Action.

Egan. Catholic Action (A.C.T.S.)

Faulhaber, His Eminence Michael Cardinal. The Essential Characteristics
of Catholic Action. (Central Bureau Press) A sermon delivered on the
sixth anniversary of the Coronation of Pope Pius XI (1928)

Fuontenelle, R. Brief Catechism of Catholic Action. (Central Bureau

Press). Fundamental and very exact. In question and answer form.
Brief, to the point.

Hellriegel, M. B. True Basis of Christian Solidarity. (Central Bureau
Press).

Hunt, Rev. John J. Catholic Action and the Priest. (Reprint fronu Moraga
Quartely, Vol. X, No. 4, Summer, 1940. Contains much for any priest
interested in C.A.

Hunt, Rev. John J. Catholic Action—the Church in Action. (Cath. Men
of the Archdiocese, San Francisco, 1939). Orderly and very detailed
plan of organization for the C.A. setup in San Francisco. The hand-
book for official C.A. work there.

Kothen, Rev. R. Catholic Action and the Young Christian Workers Move-
ment. (Liverpool Archdiocesan Bd. of C.A. 152 Brown Low Hill, 3)

LeClercq, Jacques. An Essay on Catholic Action. (Central Bureau Press)
Transl. by J. D. Loeffler, S.J. The difference between a “Catholic
Party” and Catholic Action.

Lord, Rev. Daniel A., S.J. The Call to Catholic Action. (Queen’s Work)
Tells the ‘why” of C.A. Inspirational rather than technical.

Lord, Rev. Daniel A., S.J. The Sacrament of Catholic Action. (Queen's
Work) For 20th century apostles of the laity, no better parallel can
be found than the first Apostles of Christ.

Lord, R. H. What is Catholic Action? C.T.S., London.
Martindale. The Spirit of Catholic Action. C.T.S., London.
McKinnon, Harold R. Catholic Action and the Lawyer. (Reprint from



INTRODUCTION TO CATHOLIC ACTION 75

Moraga Quarterly, Autumn, 1939). Stresses the effect of C.A. in the

field of the lawyer.

Mitchell, K. W. This is Catholic Action (“Catholic Action is Catholic Life)

A.N.S.C.A.

O'Toole, Rev. James. What is Catholic Action? (Paulist Press) Civardi
summarized clearly and forcefully. For those who want to clear the

atmosphere and get at the meaning of C.A. in a short study.

Pizzardo, His Eminence Giuseppe Cardinal. Conferences on C.A. (N.C.W.C.)

“An excellent resume of Catholic Action. Brings with it the authority
of Cardinal Pizzardo who is Head of the Central Catholic Action Office

in Ron»e.

Pizzardo, His Eminence Giuseppe Cardinal. Pope and Catholic Action, and

What is Catholic Action. (I.C.T.S., Brooklyn).
Catholic Action—A Simple Explanation. (C.A. Office, Cathedral Buildings,

Brownlow Hill, Liverpool, 3).
Catholic Action—Principles and Practice. (C.T.S., Dublin).
Catholic Action—What Is It? (O.S.V. Press). In three sections: (1) the

layman is expected to do his share; (2) how to share in Catholic
Action; (3) the Papal Delegate (Archbishop Cicognani) defines it.

The Popes and Catholic Action (A.C.T.S.)

What is New in Catholic Action. Pax Romana, Catholic University of
America, Washington, D. C.

Certain Diocesan Councils of Catholic Men affiliated with the National
Council of Catholic Men are engaged in a very interesting development
whereby they receive a mandate of Catholic Action in their dioceses. An
example of this development can be seen in the booklet Official Instructions

for Parish Officers and Representatives of the Diocese of Belleville, Illinois.

ARTICLES;
Interesting articles occur from time to time in The Homiletic and

Pastoral Review; The Acolyte; Catholic Action; The Catholic Mind; The
Journal of Religious Instruction; The Sign; The Ecclesiastical Review; the
Youth Section of Our Sunday Visitor, and other well-known Catholic
Periodicals. It must be remembered, however, that the majority of the
articles carried in periodicals use “Catholic Action” in a very loose sense

to designate almost anything that is Catholic. Hence no attempt should
be made to discover what Catholic Action is by searching through such
sources ; but once you have acquired from more careful writers a fairly
good idea of what the Popes have proposed as “Catholic Action” in the
proper sense, then it is easy to pick out in periodical literature the

growing number of articles that make a real attempt to use the term in
its proper sense.

The Catholic Periodical Index has a very useful entry on Catholic
Action, followed by separate entries for the various countries. It probably
lists most of the worth-while articles that have appeared in English, but
unfortunately it also contains a majority of entries that have nothing to
do with the proper sense of Catholic Action. It is very useful, however,
for those who already know enough on the subject to be able to recognize
“the real thing” when they see it.

The following titles have been culled for the most part from the



76 INTRODUCTION TO CATHOLIC ACTION

Catholic Periodical Index, and probably contain a fairly high percentage of
“the real thing” ; However, a number of the articles included have not
been read by the compiler, and they may or may not live up to their titles.
Those who have studied the present pamphlet, however, will be able to
recognize any “duds” that may have crept in.

d’Aragon, M. Catholic Action in France. Dublin Review 202 ; 27-38 Ja ’38.

Bandas, R. G. Scriptural Basis of Catholic Action. (Chapter 32, Vol. II

of Biblical Questions, S.A.G.)

Boyd, W. Cell-technique in C.A. O.F. 16: 14-21 N 30 ’41 (cont).
Bruehl, C. Lay Apostolate. Horn, and Past. R. O ’29.
Pius XI and C.A. Horn, and Past. R. 39 : 898-906 Je ’39.
Burns, G. S. Spiritual Exercises and Cath. A. Month, Jan. ’32 p. 19-27.

Campbell, P. E. C.A. a Univ. Duty Horn, and Past. R. 32: 1068-75 J1 ’32.

Cicognani, A. G. Most Rev. Holy Father and Catholic Action. Cath. Char.

R. O ’33, p. 255-8; Cath. Mind Nov. 8, ’33, p. 401-7.
Donovan, J. P. Devout Life Through C.A. Horn, and Past. R. 42 : 142-9

N ’41.
Downey, R., Most Rev. Advent Pastoral. Tablet 162 : 812-14 D 16 ’33.
Farrell, A. Spirit of Cath. A. Blackfriars 12 : 92-8 F *38.
Ferland, A. Priesthood of the Laity, the foundation of C.A, (bibiog. foot-

notes) O F 12: 496-509 O 5 ’41.
Ferree, S. M. Catholic Action in the Cathloic College and University.

Journal of Religious Instruction Sept, 1940, pp. 46-59.

The Role of the University in C.A. (useful quotations from Pope Pius XI)

N.C.E.A. Proceedings 1939 p. 186.

Geissler, E. Observe, Judge, Act. Ch. Soc. Act. 6 : 91-4 Mr. ’41.

Gillis, James R., O.P. The Lay Apostolate and Catholic Action (Chafer
in The Effects of the Sacrament of Confirmation) J. H. Furtis, Balti-
more, Md.

Griffin, J. J. The Action Called Catholic. Catholic Mind, March 8, 1935.
Hennrich, K. J. Leadership in Christianity. Horn, and Past. R. 40 : 387-

99 Ja *40.

Hess, B. Catholic Action (German). Horn, and Past. R. 32: 197-203 N ’31.
Hope, H, Meaning of Catholic Action. Tablet 171 : 264 F. 26, ’38.

Janyes, S. B. Basis of C.A. Eccl. R. 105 : 104-11 Ag. *41.

Jallies, Mr. Stanley. Catholic Action. Ecclesiastical Review, August, 1941.

Kirchner, Ed. J. Catholic World Congress of University Federations (2nd
part: “The Theme of the Congress”) Journal of Religious Instruction,
May 1939, pp. 757-763.

Larke, H. M. Liturgical Movement and C.A. in Belgium. O.F. 13 : 59-65
D 25 *38.

Lord, R. H. Nature and Need of C.A. (abridged) Irish, Mo. 67 : 484-91

Jl. ’39.

Moore, W. J. Lay Priesthood; a basis for C.A. (bibliog. footnotes) J. Rel.
Instr. 10: 777-85 May ’40.

McGuire, Paul Achieved Types of C.A. The Commonweal, June 17, 1938,

p. 201.

Group in C.A. Sign 20 : 93-5 Sept. ’40.

March of Catholic Action. Columbia 19 : 10 O ’39.
Method of C.A. Columbia 18 : 34 Ja ’39 ; Cath. Mind 37 ; 553-61 Feb 22
’39.



INTRODUCTION TO CATHOLIC ACTION 77

Pope of C.A. Sign 18: 548-50 Ap. ’39.

Preparation for C.A. Sign 18 : 140-3 O ’38.

Reading for C.A. Sign 18 : 283-5 D *38.
McLaughlin, M. M. Catholic Action and Catholic Education. Horn, and

Past. R. 41: 1174-82 S ’41.

Ross, E. J. Training for C.A. Cath. Ed. R. 38: 19-24 Ja ’40.

Rummel, Archbishop Plea for Christian Militancy. N.C.W.C. Review 1931

October

Sharp, J. K. C.A. and the Sodality. Horn, and Past. R. 31: 950-6 Je ’31.

Van Hauche, L. Secrets of the Influence of Jocisme. Eccl. R. 98: 540-7

Je ’38.

Waterhouse, H. Approach to Catholic Action (Bibliog. footnotes) Clergy

R. ns. 16: 304-14 Ap. 39.

Catholic Action and the Mass (Last two Chapters of The Holy Sacrifice of

the Mass, S.A.G., 1940.

Catholic Action in Foreign Countries Catholic Action, January 1938.

Clergy and Cath. Act. Clergy R. ns. 20 : 188 F. ’41.

The First U. S. Archdiocesan Program of Catholic Action, Catholic Action,

November 1940 p. 28.
Laymen to Laymen, Commonweal 29 : 13-5 O' 28 ’38.

The Meaning of Catholic Action, The Catholic World Vol. 140, p. 104.

National Catholic Welfare Conference and Catholic Action, Catholic Action

—March—June ’33.
New Volume presents Popes words on Catholic Action, N.C.W.C. Review

Jan. ’30.

The Pope of Catholic Action, Cath. Mind. Jan. 22 ’30, p. 37-40.

Principles of C.A. in Seminary, Horn, and Past. R. 41 : 496-502 F. ’41.

Specialized Catholic Action among Youth in the U. S., Catholic Action
NCWC February 1941)

COMPILATIONS
These books which bring together a number of articles from various

sources are subject to the same observations as periodical literature in
general—you ought to have some idea of Catholic Action before you
use them, so as to be able to pick out those articles which use the
term Catholic Action in its proper sense.

Confrey, Burton. ‘‘Catholic Action. A textbook for colleges and study
clubs.” (Benziger, 1935)

Confrey, Burton. Original Readings in C.A. (1936).
Confrey, Burton. Readings in C.A. (Magnificat Press, ’37).

Confrey, Burton. Social Studies. Benziger, 1934).

A Call to Catholic Action. Conferences from) the Homiletic and Postoral
Review. 2 vols. New York, Joseph F. Wagner, Inc.

Deus Meus et Omnia. (Christ the King Seminary, St. Bonaventure, N. Y.)
Yearbook for 1933. Volume 17. A series of papers dealing with C.A.
in the many phases of Catholic life.



APPENDIX II
OFFICIAL DOCUMENTS

It has been thought good to add here a few official
documents which are not readily available in English. Those
chosen are the Letter to Cardinal Bertram, the first complete
exposition of the theory by Pope Pius XI; and extracts from
the Letter to the Philippine Hierarchy, the last document
to come from the pen of the Holy Father.

From Pope Pius XII we will publish first, his letter to
Commander Ciriaci, written for Pius XI while he was still
Secretary of State to the latter, and then extracts from his
Discourse to Italian Catholic Action around which two mis-
understandings are current. The first of these has already
been discussed in a note to section 34 of this pamphlet (cf.
first and third paragraphs of the document); and the second
concerns the new statutes of Italian Catholic Action, which
appear to change the theory by making clerics the ‘‘presi-
dents” of Catholic Action. These statutes are referred to in
the second paragraph, where the reason is given: “to render
Catholic Action more adequate and attached to the needs
of the souls and of the times.” The allusion is rather ob-
viously to the great difficulties Catholic Action has always
had with Fascism (Cf. the Encyclical “Non Abbiamo Bisog-
no”) which maintains that the Church has no right to set
up a lay organization, but only a purely religious one,
hence, one under direct clerical presidency. It can be under-
stood why in the same paragraph (the second) the Holy
Father is careful to point out that these statutes do not
apply to other countries, which “other traditions and pecu-
liar circumstances.” It is hardly necessary to point out that

neither the “collaboration-instead-of-participation” contro-

very, nor the “new-statutes-have-changed-all-that” contro-
versy is kept alive by people who are interested in Catho-
lic Action.

Selections from the Discourse of

PIUS XII on Catholic Action II
(September 4, 1940)

(To Italian Catholic Action)

INTRODUCTION
1. The work of His Holiness Pius XI

It is sweet and agreable to us to greet the dear and
precious heritage which has been left to us, as the privileged



INTRODUCTION TO CATHOLIC ACTION 79

fruit of his burning zeal for the progress of the Christian
life, by our wise and incomparable Predecessor. For, if
Faith and the Charity of Christ make us all brothers, and
stimulate us mutually to wish one another well; if the colla-
boration of the laity in the Hierarchical apostolate appears
fruitful and recognized from the dawn of Christianity in
the primitive apostolic preaching; if this apostolate of co-

operation has taken, throughout the centuries in the history
of the Church, the most varied aspects of association, of
discipline, of manner, and of measure according to the
fitness and spirit of the times;—this most noble form of
collaboration, which constitutes Italian Catholic Action, and
which was developed under the Pontificates of Pius IX,
Leo XIII, Pius X, and Benedict XV, has received from the
great mind and the great heart of Pius XI, its most vigorous
promotion and its organic constitution.

2. New Statutes of Italian Catholic Action

But the merit of every salutary institution is to grow,
in an ordered and safeguarded manner, perfecting itself in
its development, and submitting itself always more perfect-
ly to the conditions of its finality. Thus we are greatly
pleased to render thanks to the Cardinals^ Commission for
the editing of the new Statutes, realizing moreover, that in
other countries they can, whilst always maintaining the
fundamental concept and the essential lines of Catholic
Action, adapt themselves to other special forms and organ-
izations according to the various traditions and particular
circumstances. These new statutes seek only to render
Catholic Action more adequate and attached to the needs
of souls and of the times, and always more strictly united
to the ecclesiastical hierarchy, in order that this vital tree
which Our Predecessor made to grow in the garden of the
Church, may spread its branches among the Christian peo-
ple and bring forth those fragrant fruits of Christ which its
root, rich with divine life, causes to ripen and prosper.

I.—The End of Catholic Action:
1. To Cooperate in the Salvation of Souls

From this one can see how high is the mission of Cath-
olic Action, insofar as it lends its aid to attain the very end
of the Church: to cooperate in the salvation of souls, and to
continue across time and space the redemptive work of
Christ. The high end of the Church and of the Ecclesiastical
Hierarchy, is it not indeed the conversion of the world and
the gathering of all nations into the kingdom of God? And
the divine sign of the redemption of all the sons of Adam,



80 INTRODUCTION TO CATHOLIC ACTION

the beacon of eternal salvation for humanity which is lost
in the ocean of error and of sin, is it not the cross of Gol-
gotha, fountain of wisdom, of strength, and of victory?
Now raise your eyes to Golgotha, dear sons and daughters,
and admire the Spouse of Christ, who with the Chalice of
His Blood, sets out for the conquest and the reconciliation
of the world with God. At her side are Peter, the Vicar of
Christ, with the keys of heaven, the bishops, the priests, the
cooperating ministers of this holy enterprise. Around them
you see the crowds and the peoples regenerated in baptism
and the word, which supernaturalize souls and unite them
all before a single Master. . . .

2. To Continue throughout time and space the Redemptive
work of Christ.

.... We have not here a lasting city, but we seek the
city to come. Our true and lasting fatherland is on high:
it is for that that we are born, it is to that that we are
destined, towards which we direct ourselves, with all our
brothers in faith and in hope, united in that charity which
surpasses faith and hope, as it surpasses also riches and
poverty, knowledge and ignorance, charity which is all-
lovable, all-happy with the truth, supportnig all things,
believing all things, hoping all things, bearing all things.
This Charity attracts and snatches to herself all the breth-
ren, to have in them, so to say, companions of eternity in
heaven, in the blessed vision of God. There you see the aim
of cooperation in the end of the Church, and in the salvation
of souls. There you see the field of the spiritual harvests of
Catholic Action at the present hour.

II.—The Necessity of Catholic Action
1st Proof: On the one hand, the profound dechristian-

ization of a great number of men; on the other, the small
number and (in certain cases) the helplessness of the priests.

The present hour is the hour that tries men’s souls.
. . . in the tumult of the whole modern life, where indeed
can the soul of man, naturally Christian, find peace?. . .
Approach these souls and ask them. They will reply to you
with the incoherent babbling of infants, and not as men. . .
These are unhappy souls who in the perils of their earliest
years had no one to instruct them, to guide them, to correct
them, to strengthen them in faith and piety; or else in-
difference, neglect, the bad example of comrades, the ardor
of youth, the distractions and occupations of daily life,
darken in them the light of faith and of religious practice,
by turning away their thoughts or by hardening their



INTRODUCTION TO CATHOLIC ACTION 81

hearts, transforming what was a good root into a dried-up
trunk which will send forth new sprouts (only) in hours
of trial, or in response to a friendly and sympathetic word,
or in the cold decline of life. How many such souls there
are. . . The number and the work of the ministers of God
are so inferior to the numbers and the needs of all these
souls! The pastors, especially in the great cities, feel so
very much the urgency of the help of faithful collaborators
in the many-sided, arduous, and vast labor which weighs
upon them. . . And many sectors of social life are almost
closed to priestly action, but open to that of laymen.

2nd Proof: The efficacy of the apostolate of like by
like.

It is a great law of nature and of grace that similarity
opens doors to reconciliation and affection: it is a bond
which, by placing a layman in contact with another layman,
starts a friendship between them which can lead them to
meet also on the high plane of the spirit. . . As St. Augus-
tine says. . . “Consider not yourself alone, and say not to
your heart: ‘Does it then pertain to me to correct the sins
of my neighbor? It is enough for me to save my soul be-
fore God.^ No! Remember the servant who hid the talent
received from his master, and did not make it fructify. Of
what was he accused? Was it of having lost the talent; or
rather of having kept it idle?” ....



82 INTRODUCTION TO CATHOLIC ACTION

To His Eminence Adolf Cardinal Bertram, Archbishop
of Breslau, on the general principles and fundamentals of
Catholic Action:

Our Beloved Son, Health and Apostolic Benediction:

We took no little delight indeed in what you informed
Us not long ago that you have initiated and carried forward
to foster the development of Catholic Action among your
people. It is an indication of your devotion to the Holy See
that you have requested that We Ourselves, writing to the
beloved sons of your diocese, might add to the profit of
souls by pointing out the best ways and means of making
progress in such initiatives.

Indeed a cause is at stake which was not unknown to
the apostolic age itself, when Paul, for instance, in the Epis-
tle to the Philippians (IV, 3), mentions ‘‘his helpers,’^ and
asks that aid be given to “those who have labored with me
in the Gospel.” But especially in our times, when the integ-
rity of the faith and of morals is daily approaching a more
dangerous crisis, and when we lament such a scarcity of
•priests that they seem to have proven absolutely unequal to
caring for the necessities of souls, more reliance must be
placed on Catholic Action, which can offer its aid by making
up for such insufficiency of the clergy with associates drawn
and multiplied from the ranks of lay associations.

It is clear that Our Predecessors both approved and em-
ployed this manner of sustaining the Catholic Cause, when,
in that measure in which the times became more threatening
to the Church and to human society, with that much more
insistence, as if sounding a rallying call, they exhorted all
the faithful, under the leadership of their bishops, to fight a
holy warfare and to labor with all their strength for the
eternal salvation of their neighbors.

No less have We Ourselves, from the very beginning of
Our Pontificate been solicitous for the development of Cath-
olic Action, for in the Encyclical Letter Ubi Arcano we
publicly declared that it could not in the least be separated
from the pastoral ministry nor from the Christian life. Sub-
sequently we have set forth its nature and purpose so that
if the matter is well studied it is evident that Catholic
Action has no other aim than that laymen should participate
in a certain manner in the hierarchical apostolate.

Catholic Action therefore, does not consist only in this,
that each one should pursue his own Christian perfection,
though this is first and foremost, but it consists also in a



INTRODUCTION TO CATHOLIC ACTION 83

most genuine apostolate common to Catholics of every social
rank, whose thought and activities are coordinated with those
definite centers, so to say, of sound doctrine and varied and
dynamic action which are duly and legitimately constituted
and which finally the authority of the Bishops accompanies
and supports. To the faithful, therefore, who have thus
assembled and united that they might be at the command
of the ecclesiastical Hierarchy, that same hierarchy imparts
a sort of mandate whereby it supplies them with new
strength and incentive.

So, then, hardly otherwise than the divinely granted
mandate of the church, and of the hierarchical apostolate it-
self, such an Action is not to be called external, but spiritual,
not earthly but celestial, not political but ‘‘religious.” Never-
theless it is right and proper to call this same action “social”
since it has for purpose to advance the reign of Christ our
Lord; and since by advancing this reign the highest good of
all is acquired for society, and those goods likewise are
pursued which flow from this highest, such as those which
pertain to the welfare of the State and are called political,
being not private goods and proper to single persons, but
the common goods of all the citizens—All this. Catholic
Action can and ought to attain, provided that in sincere
obedience to the laws of God and of the Church, it remains
completely aloof from the factional strife of political parties.

If indeed the Catholics who are sharers in the hierarchi-
cal apostolate, are imbued and animated with this spirit,
they cannot fail to promote, as their proximate end, the
union of the faithful of all nations in matters that pertain
to religion and morals; and also—what is of paramount im-
portance—they will possess the power that should be theirs
for spreading far and wide the principles of Christian faith
and doctrine, for defending them efficaciously, and finally
for making them operative in public and private life.

Thus in Catholic Action all of our people in their uni-
versality will be of united purpose, without exception as to
age, sex, social condition, culture, or as to national or party
aspirations, provided however that these last aims are not
in conflict with the teaching of the Gospels and with Chris-
tian law, so that those who profess them seem by that very
fact to abandon that same teaching and law. For we are
speaking of an Action which embraces the whole man and
assures his integral religious and civic formation: namely,
a solid piety, an efficacious and fruitful knowledge of sound
doctrine, and absolute integrity of moral life; for if a man



84 INTRODUCTION TO CATHOLIC ACTION

lack these things, he is not one who can fruitfully exercise
the hierarchical apostolate.

It is evident that in its practical aspects Catholic Action

must vary according to the diversity of age and sex, and the
conditions of time and place. Thus those belonging to the
youth organizations should chiefly form and prepare them-
selves to carry on in the future the work that has been be-
gun; to men of more mature years a broader field is open,
for no undertaking which offers an opportunity to benefit
society is forbidden to members of Catholic Action, if in
some way it forms part of the divine mission of the Church.

Neither does Catholic Action strive to follow an exclusive
way and method in accomplishing its tasks; but on the
contrary it embraces societies and works of every kind,
especially religious ones, whether they be for the promotion
of piety, the formation of the young, or for a strictly social
or economic end. These societies and works it adapts and
directs to the social apostolate. Furthermore, by a judicious
distribution of forces and tasks, and through the unity of
direction of the various elements of the whole organization,
namely, the groups composed of men, of women, and of the
youth of both sexes. Catholic Action will both enjoy the
advantages of such religious and economic associations, and
will in turn bring them its support and ensure their progress.
This it will do in such a way that it will not only bring about
harmony and good will among them, but also maintain the
co-ordination of their efforts, with what reward to the
Church and fo society can be well imagined.

In order to bring about this noble end which is primarily
moral and religious. Catholic Action assuredly will not pre-
vent the participation of its members in public life in any
capacity. Rather, it renders them better fitted for public
office by reason of the strict formation of character which
results from the practice of Christian virtues. Was it not
instituted for the purpose of bringing to society and to the
state the most conscientious and able officials?

Therefore it cannot be said that Catholic Action neglects
the true welfare of the state, since this welfare pertains,
just as the promotion of every kind of public prosperity, to
the scope of Christian charity. Is not that welfare wherein
is contained the immediate end of civil society furthered by
Catholic Action when it requires that its members respect
legitimate authority and obey the laws, and that they guard
and defend those things in which the well-being and happi-
ness of the people consist, such as the integrity of moral



INTRODUCTION TO CATHOLIC ACTION 85

life, the protection of the home, and agreement between all
classes, in short, everything that contributes to the peace

and security of human society?
This end will certainly be better attained if, as We have

said, political controversies be rigorously excluded even
though the parties consist of Catholics who are otherwise
not restricted in their discussion pf controversial matters;

and if also strict adherence be given to the regulations and
instructions of their spiritual rulers regardless of conflict,

real or apparent, with party interests and discipline.
From what has been here said, it is evident that Cath-

olic Action must be regarded as a certain way and method
which the Church employs in order to bestow many benefits
on the people, a means seemingly ordained by Divine Provi-
dence to enable the Church to draw to her evangelical law
and teaching those who have no relations or contact with
priests and hence might easily succumb to the false and
perverse doctrines of seditious men.

Such are the fundamental principles and foundations
common to all Catholic Action, though the forms may differ
in accordance with the nature and conditions of nations.
Thus it is plain that it deserves the patronage and favor not
only of bishops and priests, who know that it is to Us as the
apple of Our eye, but also of the government and officials
of every state. For supported by this joint patronage it
will certainly bring to Catholics a wealth of spiritual fruits,
and by awakening religious sentiments in the souls of men
will everywhere greatly contribute to the civic welfare. Such
is Our earnest desire and fervent wish.

Meanwhile We are deeply grateful for the success which
Catholic Action, patterned on Our instructions, has already
evinced in your See. We are not less grateful to you, dear
Brother, for the zeal you have shown in this cause, and We
therefore bestow Our Apostolic Blessing upon you, your
clergy and your people as a token of Our goodwill and a
pledge of the Divine favor.

Given at St. Peter’s, Rome, on the 13th day of Novem-
ber in the year 1928, the seventh of our Pontificate.

PIUS PP. XI.
^ ^ ^

Letter of His Eminence, Cardinal Pacelli, to Commander
Augusto Ciriaci, General President of Italian Catholic Action.

The Holy Father has learned with great satisfaction of
the intention shared by you and your colleagues of the
Central Committee to bring about a collaboration continually



86 INTRODUCTION TO CATHOLIC ACTION

more perfect and more efficacious with the various forms of
the Christian Apostolate which are developing so fortunately,
and in such divers ways, as the fruit of an intensely super-
natural life. This action, indeed, at the same time that it
responds to the constant direction of the Holy See, recently
confirmed in solemn pronouncements, cannot but render more
frutiful the noble task to. which Catholic Action devotes itself
with such ardor.

In this regard it is fitting to recall first of all a thing
which has already been repeated many times, namely, that
Catholic Action, being the participation of the laity in the
hierarchical apostolate, is in its nature as old as the Church
herself; but in these modern times it has taken new forms
more appropriate to the new needs, following the instructions
given by the Sovereign Pontiffs, and especially by the August
Pontiff now gloriously reigning. Moreover, it must always be
kept in mind that Catholic Action, being by its very nature
coordinated and subordinated to the hierarchy, receives in
return from this latter its mandate and its directives, in
order to form a whole army of souls, inflamed with the de-
sire of participating in the apostolate of the Church and of
cooperating under its orders in the extension of the reign
of Christ in individuals, in families, and in the whole of
society.

According to the instructions given by the Holy See,
and according to what the very nature of things suggests.
Catholic Action in Italy is constituted on the one hand, of the
three organizations of men: The Italian Federation of Cath-
olic Men, The Association of Catholic Italian Youth, and the
Italian Catholic University Federation; and on the other hand
of the Italian Feminine Catholic Union, with its three sec-
tions: The Union of Italian Catholic Women, The Italian
Feminine Catholic Youth, and the Italian Catholic University
Women.

But besides Catholic Action properly speaking, there
exist other institutions, associations, and undertakings, which
tend, with an admirable variety of organization, either to-
wards a more intense ascetical formation, or to the practices
of piety and religion and especially to the apostolate of
prayer, or to the exercise of Christian Charity in all its
forms and applications, devoting themselves in fact to a
wide and efficacious apostolate, both individual and social,
with forms of organization which are both of great variety,
and adapted to personal initiative, but by that very fact
different from the organization proper to Catholic Action.



INTRODUCTION TO CATHOLIC ACTION 87

These therefore are works which cannot be confused with
Catholic Action, though one can and should regard them as
its true and providential auxiliaries.

Their own ends, and the indications given on many
occasions by the. Holy See, especially in recent pontifical
letters, demand that a “mutual and cordial understanding’^
should always reign between these institutions and Catholic
Action; and that a “mutual collaboration” be fostered which
will multiply and coordinate their efficaciousness for the good
of souls and for the prosperity of the Church.

Nevertheless, just as Catholic Action will take care to
foster these institutions in the best manner possible, so also
these latter must continue to lend to Catholic Action their
providential assistance, whether by the assistance of prayer
which is so efficacious and never too highly recommended and
esteemed, or by making known the beauty, the necessity, the
advantages of Catholic Action to their own members, and
exhorting and directing them to join it. This is to be under-
stood above all of those institutions and sodalities which
gather together young people in order to strengthen and
conserve in them the fruits of a Christian education.

In this way, while the multiplicity of organizations and
of institutions will serve to demonstrate clearly the marvel-
lous facility of the Church in providing for the various needs
of souls and of human society, yet the perfect harmony be-
tween these institutions and Catholic Action—^while each
conserves its own just autonomy—will be a sort of reflection
of the unity of the Church, which unites its children with the
bonds of charity and zeal, and stirs them up to work gener-
ously for the coming of the Kingdom of God.

I transmit all this to you with the request that you make
it known to the members of the Central Committee, as well
as to other persons or organizations who have asked for in-
structions on this subject; and I am happy to add that the
August Pontiff imparts to you and to all the collaborators
and auxiliaries of Catholic Action the Apostolic Blessing.

March 30, 1930.

Excerpts from the Apostolic Letter to the Hierarchy of
the Philippines.

(This is the last Pontifical Document of Pope Pius XI,
and was published in the Osservatore Romano on the very
eve of the Holy Father’s death. Thus it is his last testament
concerning this Catholic Action for which he fought un-
remittingly throughout his whole Pontificate.—The first few



88 INTRODUCTION TO CATHOLIC ACTION

paragraphs deal with questions of the family and of Chris-
tian Education, as well as with the formation of the clergy.

Then follows the major portion of the document, devoted to
Catholic Action.)

Nevertheless, we cannot ignore the fact, venerable
Brethren, that in order to repair the ills or the ruins of

modern society, the action of the clergy, be it ever so active
and zealous, is no longer sufficient, since it is certain, leav-
ing aside other grave reasons, that many persons, belonging
to all social classes, either forgetful of God and His Christ
or withdrawn from Them, are today either refractory or even
hostile to the evangelizing action of the priest. Hence it is
of urgent necessity that laymen come to assume, in a certain
manner, their part in the hierarchical apostolate of the
Church.

Instructed by the priests who assure also their spiritual
formation, living integrally the Christian life, these laymen
prepare the way for the light of truth and for the sanctify-
ing action of grace in sectors far from the Church or hostile
to Her action. They ought to exercise their apostolate as
active and obedient collaborators of the Church Herself.
Whence it follows clearly that the mission of these laymen
is, in a certain sense, the very mission of the sacred hier-
archy and of Jesus Christ: namely, to procure for souls the
supernatural life, to foster its growth, to defend it. In
consequence their activity is a precious aid and a necessary
complement to the priestly ministry. And it is because of
this consideration that since the beginning of Our Pontificate
we have addressed to hierarchy and to the people a paternal
invitation that the faithful be properly prepared and organ-
ized in view of this apostolate which We defend (taking
Our inspiration from texts of the Sacred Scripture) the par-
ticipation of the laity in the hierarchical apostolate, and
which we have called Catholic Action.

Catholic Action is Catholic Life

Catholic Action, we may say, is Catholic life, for just
as there can be no action without life, neither can there be
life without action. Catholic Action in effect aims at the
formation of sincere Catholics, who will know, love and live
the Christian faith in its integrity, showing that it is possible
to fulfill perfectly the duties which it imposes on all classes,
in every social and professional sphere.

One can therefore say with truth that in those who
really love and practice Catholic Action, a whole and fervent



INTRODUCTION TO CATHOLIC ACTION 89

Catholic life coincides perfectly with a life which is apostoli-

cally active, so that the same Christian life on the one hand
grows and is made perfect in the individual, and is, on the
other, diffused abroad to other souls, in whom this life is im-
perfect or altogether extinguished.

The members of Catholic Action are, therefore, within
certain limits, the helpers and defenders of the divine life

in souls.

From all this it can clearly be seen that Catholic Action
is essentially a religious work and not a political one; it is
spiritual, not material. Its aim is clearly different from
every other movement and grouping which pursues purely
worldly and temporal ends, however honest and praiseworthy
these may be.

It is also social action, because it promotes the supreme
good of society, the Kingdom of Jesus Christ. It is not un-
mindful of the great problems which vex society and which
are reflected in the religious and moral order, but, under the
guidance of the Hierarchy, it studies them and proposes to
solve them according to the principles of justice and of
Christian charity.

The Clergy and Catholic Action

But now we must say another thing which Our experi-
ence, now long, has taught Us, namely that in all countries
the fate of Catholic Action lies in the hands of the clergy.
The members of the clergy, therefore ought to know both
the theory and the practice of this new form of apostolate
which forms a part of the sacred ministry. Knowing your
paternal solicitude for the salvation of souls. We are certain
that you will take such measures that your priests can be
so prepared: the young clerics in the seminary during their
course of pastoral theology, of which Catholic Action ought
now to be an integral part (as the classic forms of the apos-
tolate are)

;
and the priests already employed in the sacred

ministry, by special courses, by prayer and study, or in
any other way that your zeal may suggest.

Formed in this way, the priests,—and we hope the same
will apply to the religious—ought to consecrate themselves to
this difficult work of the spiritual and practical preparation
of the laity for Catholic Action, noble efforts which will be
abundantly repaid by the zeal with which these new collabor-
ators will give their generous and faithful help to the minis-
ters of God, for the conquered and spiritual progress of souls.

We do not wish to express here in detail the nature, the



90 INTRODUCTION TO CATHOLIC ACTION

excellence, and the necessity of Catholic Action: numerous
indeed are the documents of the Apostolic See which have
treated of these things at great length; but We do wish to
insist on an essential point which ought to constitute an
unbreakable rule of Catholic Action.

We do insist on one essential point, which should be a
fixed rule of Catholic Action, that is: Catholic Action must
by its very nature develop itself in the Diocese and be di-
rectly dependent on the Bishop, for, since Catholic Action
is the participation of the laity in the apostolate of the Hier-

archy, it is the Bishop who has the right, and also the duty,
of establishing, organizing and directing Catholic Action in
his own diocese, and of doing so in such a way as to facilitate
the future national coordination.

For the practical working of Catholic Action it can never
be recommended enough that the associations shall not only
live together in perfect harmony, but that they shall be prop-
erly co-ordinated, and joined together for their common ends.
From the parochial associations of Catholic Action to the
diocesan organizations; from these to the national centers

—

all should be as closely bound together and as compact, as
the members of one body. For this reason the central or-
ganizations are also necessary to act as co-ordinating organs
and to them falls the task of directing and orientating the
activity of all the associations throughout the country, to
offer suggestions and make proposals to the diocesan centers,
that is, of course, with due regard to and with the consent
of the respective Bishops.

Part of Women
Of the ams of Catholic Action Pius XI says:
Catholic Action should therefore aim at the restoration

of the Christian family, which is the source of natural life
and the divinely-ordained institution in which the superna-
tural life of the children of God first has its growth.

For, alas! We know that in the midst of your beloved
people also the enemies of God are striving by every means
in their power to profane the sacred institution of the family,
urging men on even to the breaking of the matrimonial bond,
and spreading abroad new theories and abominable practices
which tend to suppress life in its very source.

In this extensive field of apostolic activity—the restora-
tion of the family—a large part of the apostolate must belong
to the women, whose zeal for Catholic Action merits our
special praise and encouragement. Hence it is to Catholic



INTRODUCTION TO CATHOLIC ACTION 91

women of every social condition and age, to the girls and
young women of Catholic Action, to the mothers of families,
and to widows, that we make our appeal, so that, according
as their strentgh and circumstances allow, they may cooper-
ate in every good work, helping to strengthen the army of the
apostles of Christ for the salvation of souls; especially by

the teaching of Christian doctrine and by strengthening and

recalling to the practice of true Christian piety the other

members of their own sex.
The importance of Catholic education in schools and

universities is then made clear:

This apostolate of Christian education, the Pope writes,
which is also necessary to make up for the deficiencies of
the State schools in the matter of religious instruction, will

be more efficient if there is unity of direction; to achieve
this it will be necessary to create diocesan centers for the

coordination of the various catechetical activities and to
maintain contact with the national Centers of Catholic Action.

University Students

The University Students, of whom there are so many in
the Philippines, deserve special attention from Catholic
Action. They, in fact, represent the future leaders of society

in the various fields of culture, commerce, industry and
public affairs. But, unfortunately, during this formative

period of their lives they are often exposed to grave dangers.

It may seem a very difficult undertaking to try to pene-
trate and exercise a salutary influence in University life,
but the very difficulty of the task should be an incentive to
set out on this work with great generosity of heart, and a
complete abandonment to the help of divine grace, which can
triumph over all obstacles. For, indeed, experience has
shown us that ardent youths with an apostolic spirit, even in
the rnidst of a crowd of indifferent and sometimes ill-disposed
persons, can, by their virtue and open profession of faith,
little by little, become centers of attraction to their fellow-
students, and apt instruments for the salvation of souls.

It is, therefore, of great importance that associations
of students shall be established in every center of higher
studies, which will strive not only to form perfect Christians,
who will be faithful to Christian moral principles in the
exercise of their profession, but likewise active apostles in
their own sphere of life.

Among those who should be prominent in Catholic



92 INTRODUCTION TO CATHOLIC ACTION

Action are ‘‘persons of culture and those who occupy dis-
tinguished social positions/^

The Workers

Particular attention should be given to the workers in
the factories and to the agricultural laborers. “The condi-
tions in which they live/’ the Pope goes on, “expose them to
greater sufferings, for they often lack those means which
are necessary for a life worthy of a Christian, and also that
tranquility of the spirit which comes from a sense of secur-
ity for the morrow. They are, alas, in the great majority of
cases, without those spiritual and moral consolations which
can help them in their tribulations. Nay, their condition
renders them more easily penetrable by those doctrines which
claim, it is true, to be inspired by zeal for the welfare of
the worker and of the poor in general, but which alone
defends the foundations of all right and social justice, and
reject the spirit of fraternal charity taught by the Gospel,
which alone can guarantee a sincere collaboration between
the classes. Moreover, these communist doctrines, founded
as they are on pure materialism and on the supposition that
the goods of this earth are capable of satisfying all human
needs, prescinding altogether from the final end of man,
have in practice shown themselves to be full of delusions, and
incapable of promoting the true and lasting welfare, either
spiritual or material, of the worker.”