Cj^ rffz o / t /aynctr 

> l o d e r n P r o b l e m s 

^ >—^ ^ 

A S e r i e s o f T e n T a l k s 

W 
Distinguished Catholic Laymen 

T H E C A T H O L I C H O U i V . 





The Catholic Layman And 
Modern Problems 

A Series of 
TEN TALKS 

By 
PROMINENT CATHOLIC LAYMEN 
GIVEN IN THE CATHOLIC HOUR 

May 28 to July 30, 1944 
EACH SUNDAY AT SIX P. M., E. W. T. 

NBC NETWORK 
May 28 Wilbert J. O'Neill 

„"The Layman's Task" 1 3 
June 4 Thomas F. Woodlock 

"Secularism and Society" jjj 8 
June 11 Thomas F. Woodlock 

"The Ravages of Secularism" 14 
June 18 George N. Sinister' 

"The Dangers of Totalitarianism"' 20 
June 25 George N. Shuster 

'"Totalitarianism Versus Catholicism" 25 
July 2 Francis P. Matthews 

"The; Catholic Heritage of America" 30 
July 9 Clarence Manion 

"God's Country" ..... 35 
July' 16 Clarence Manion 

"Our Constitutions in Perspective" 42 
July 23 William Agar 

"Summing up the Layman's Task" 48 
July 30 William Agar 

"The Framework of Peace" 53 

NATIONAL COUNCIL OF CATHOLIC MEN 
Producers of the Catholic Hour 
1312 Massachusetts Ave., N. W. 

Washington 5, D. C. 
P r i n t e d a n d d i s t r i b u t e d by O u r S u n d a y V i s i t o r 

H u n t i n g t o n . I n d i a n a 



Nihil Obstat: 
REV. T. E. DILLON 

Censor Librorum 

Imprimatur: 
JOHN FRANCIS NOLL, D.D. 

Bishop of Fort Wayne 



THE LAYMAN'S TASK 
by Wilbert J. O'Neill 

President, National Council of Catholic Men • 
. Address delivered on May 28, 1044 | 

The l a y m a n ' s / t a s k , in simple spirit of. brotherly love and t r u t h 
terms, is to participate in the great- arid justice, which would have made 
est thing in the world. the horrors of war impossible. 

The greatest thing in the world Even now there is much confu-
is love. Not mere sentimentalism gi0n about war aims. No one can 
but love based on an appreciation take away the supernatural reward 
of the dignity and- uniqtie worth 0 f those" who have made sacrifices 
of every person and on a rational ; n the war but we" must see'to it 
desire to cooperate with every per-: that, in a proper worldly sense also, 
son. and/aid him in realizing the the sacrifices shall not have been 
unity of all with God which is the made in vain. We must see to it 
perfection of love. | g that the war ' shall not result 

The greatest proof of love is sac- merely in the ascendancy of new 
rifice. . forces which sacrifice Liberty and 

Yet, among the most misunder- Truth and Justice on the altar of 
stood words in our language are the. Pride, Envy, Hate, and Greed. Shall 
words love and sacrifice, and the the true God be served or the false? 
greatest tragedies are in the lives Will the sacrifice lead us into the 
of those who miss or. reject the paths of peace, temporal and eter-
true meaning and beauty of those nal, or, ignoring the sacrifice and 
words. They do not know that love the lessons it should have learned, 
turns what would otherwise be the will the world risk the loss yes, 
sorrow of sacrifice into joy and that abandon the hope—of earthly peace 
selfishness brews a bitter cup of and eternal salvation§ in • another" 
disillusionment/ mad contest for worldly power? 

In a world-wide war, we are sac- Does man not know and will he 
rificing life and treasure f o r love never learn what he is and why he 
of truth and justice, for God and is living on this earth? 
home and country; but it is still These subjects have been dis-. 
true that the sacrifices of war are cussed on theL Catholic Hour by 
being made over all t h e world be- learned and eloquent priests. They 
cause, over all the world, men would are the authorized teachers of the 
not sacrifice pride and greed, would Church's doctrine. But their teach-
n o t deal with their fellowmen in a irigs must be received and applied" 



4 THE CATHOLIC LAYMAN AND MODERN PROBLEMS ' 

by laymen (not received and filed, fuse the technical problems of the 
for f u t u r e reference in a personal natural sciences, which are in the 
crisis,-as too many seem to think), material order, with the very dif-

And Catholic laymen also have ferent kinds of problems of the so-
the function of assisting the hier- rial sciences, which are in the moral 
archy in the work of the Apostolate order. They will give economics 
—that is the meaning of Catholic and politics their right place in the 
Action. They have not only to look moral order and not t r y to deal 
out for themselves—they are also with them as if they related only to 
their brother's keepers. Their so- mathematics and t e s t tubes and 
dial and apostolic work may carry mechanics. They will deal with the 
a special conviction because they terrible evils of secularism, pragma-
are laymen. If their example is tism, and totalitarianism which af-
good, they may stimulate others to flict the world today. They will 
do better. Religion thus may be- deal with the ruinous confusion of 
come something more than a Sun- the legitimate idèa of what is prac-
day ceremonial (which may be .no tical, in the sense of being the best 
religion at all) .and be made part attainable by imperfect human be-
of the warp and ,woof of society, ings, and the vicious idea of doing 
illuminating men's minds," strength- things that, are wrong in principle 
ening their wills, and so guiding but expedient in a sordid material 
their conduct in all their relations sense. The true leader may say: 
that the words of the Lord's "This plan is not perfect but it is 
prayer shall be realized—that His right in purpose and the means are 
Kingdom shall come and His Will right and it is the best we can do." 
be done on earth as it is in heaven. The false leader says: "Those im-

In line with this work of Cath- practical idealists would try this 
olic Action -we have engaged to plan but it is too hard. We will 
address you during the next two not even try it. This other thing 
months laymen of broad experience is wrong according to their Silly 
and learning. They will not try .to moral standards but it is convenient 
promote any personal interests or and probably no one will catch us' 
any political or economic nostrums, or be able to do anything about it if 
They are men well informed in he does." That is called being prac-
many lines, who know the problems tical. That kind of thinking has 
of the world both in the material produced the present awful condi-
and the moral order and from many tions, and not any single individual 
points of view. They will not con- like Hitler nor any small group. 



THE LAYMAN'S TASK 5 
Wouldn't you think t h i s very prac- that we shall speakcfearly and be 
tical minded world^would apply its heard and understood in the same 
practical tests to its own over-all; spirit of truth and charity in which 
results and decide on a moral re- we intend to speak. 

The speakers on the Catholic most helpful kind is self-criticism. 
Hour will present to" you something The world needs a league for self-
very different from the pagan phi- criticism. It could have it if it 
losophy running through the state- would, for it is here in Chrises 
ments of the great majority of com- Church "in the Sacrament of Pen-
mentators. They will have no sym- ance. Self-criticism is likely to be 
pathy for the blasphemous condem- constructive. No political or eco-
nation of 'God's g i f t of inventive nomic device will take its place, 
genius; which we sometimes hear T h o s e who have bad the oppor-
nowadays, but they will stress t h e . tunity to know intimately the eco-
awful evil and base ingratitude of n o m i c a n d political world know 

using these gifts primarily for ag- these things to be true. Most' 
gression against our ' fellowmen, s e v e r e indictments of so-called prac-

. whether in military or economic tical business have been drawn by 
warfare, instead of using them in business men themselves, notably 
the ways of peace and f o r its pres- i n their f a i r trade practice confer-
ervation. ences. Most severe indictments 

. Much of this talk is critical, but 0f S0-called realistic and practical 
it is intended primarily to be crit- labor leaders have been drawn by 

- ical of doctrines and of manners other labor leaders. Most se-
rather than of men. In all of these Vere indictments of professional 
talks yfe shall speak in a spirit of trustees have been drawn by other 
charity toward all men.. We hope professional trustees in seeking ac-
that we shall express our real counting and restitution from un-
meanings and purposes clearly, but f a i t h f u l predecessor t r u s t e e s , 
we recognize that the capacity of Most severe indictments of bankers 
language for misstatement, and the and investment dealers have been 
risks of misstatement and misun- drawn by other bankers and. in-
derstanding by people of good will, vestment dealers in connection with 
are almost beyond belief. We are bankruptcies, foreclosures, and re-
s t a r t i n g this series on Pentecost organizations of business concerns, 
and, though,we have not the g i f t Most severe indictments of pol-
of tongues, we hope nevertheless iticians have been drawn by other 

form? As f o r criticism of persons, the 



6 THE CATHOLIC LAYMAN 

politicians, sometimes of the same 
political party. And I n the field of 
family life the most severe indict-
ments for domestic infidelity and 
gross immorality have been drawn 
in hundreds of thousands of cases 
in stories of wrecked- homes told 
by petitioners in the divorce courts. 
One could go on at length to t h e 
same effect. Now when members 
of a group criticise the conduct of 
their own group, it is much better 
than if the only criticism were of 
one group or class by another. 

If we could only get each of the 
offenders in each class to criticize 
himself and resolve to reform, what 
a fine world this could be. But much 
as men need self-criticism, they 
also need leadership, and especially 
the leadership of good example. On 
leaders especially is imposed the 
task of love and sacrifice. Leaders 
who disregard in practice the doc-
trines they profess to believe and 
teach, scandalize the world and lead 
it into social strife. Power is neces-
sary but power sometimes corrupts 
and power can be abused by any 
class and especially by its leaders. 
Who will deny that, if those who 
professed belief in-God and the 
moral law had produced enough of 
the kind of leadership which 
Christ's teachings should evoke, 
the modern pagans would never 
have had the chance to start the 
awful war in which we now find 

AND MODERN PROBLEMS ' 

ourselves. Many of those pagans 
•were once professed believers. > 

We must beware of Pharisaical 
smugness, but if- we believe ours is 
the way of peace, we must edify 
others by our example. "That is 
the best way to lead; them to our 
way of thinking. We cannot edify 
them by competing with them in 
their secularistic attitudes or by 
conduct morally as bad or worse 
than their own. » Too often men 
have been selected or accepted for -
leadership solely because of wealth 
or social position or political power, 
regardless of how it was acquired, 
or even for their unscrupulous bold-
ness and cruelty.. It is foolishly 
argued by some that they must 
have such leaders because they can 
"get things done." But we must get 
the right things done and done in 
the right way. y We must seek first 
a moral leadership f o r moral ends. 
In appraising values in men and 
things, _ we must recognize that 
Christ meant exactly what He. said 
about seeking first the Kingdom of 
God and His- Justice and we must 
believe that then • all the other 
Worldly things will be added in due -
measure. Do we believe it or do 
~we not;? We profess to believe that 
all men are stewards of their lives, 
their talents, and their opportun-
ities. Certainly the leaders musf^ 
exemplify this doctrine and not 
devote themselves to self-aggran-



THE LAYMAN'S TASK 7 

disement. They need extraordi-
nary capacity and technical training 
f o r the many and various problems 
of leadership, but above all they 
should have proved by self-discip-
line and self-sacrifice that they are 
fit to lead or govern others because 
they know the true meaning of self -
government and are interested in 
helping to get their fellowmen a 
f a i r chance in this world and so a 
f a i r chance in the next, and not 
merely i n - g e t t i n g themselves into 
some kind of who's who. 

There is certainly no reason for 
complacency on the part of any-
body ip the present situation. We 
have fallen .afoul of many stum-
bling blocks. We' are face to face 
with thé age old problem of good 
and evil. In this situation there 
are salutary lesions in the stories 
of what happened 6n two - moun-
tains. One presents the technique 
of the pagan world today. The oth-
er suggests the way of salvation. 

On one mountain, the, devil pre-
sented vainly'to the God-Man the 
temptation which he has always 
presented to mere men, so success-
fully for himself and so disastrous-
ly for the world : "All thesç will I 
give thee, J f bowing down thou 
wilt adore me" {Matthew 4:9).-
"All these" can become a hell on 
earth if we follow the Prince of 
this world in the misuse of our 
worldly opportunities. That is 

pretty much the. present situation 
f o r a large part of the" people of 
the world. 

On t h e other mountain, it was 
given to three men to get just a 
glimpse, of the radiant glory of 
,God, which is to be the eternal 
vision of those' who serve Him 
faithfully. They*did not then sense 
the full significance of the great 
events that were in preparation. 
They thought of a static situation. 
They said, "If is good for us to be 
here" (Matthew 17:4). They want-
ed to stay as they were and to erect 
tabernacles on the mount. Their 
foolish proposals were rejected and 
Christ led them down from the 
mountain to' a life of service and 
sacrifice. They were told to tell 
the vision to no man until the Son 
of Man was risen from the dead. 
They were to wait for this final 
proof of His divinity, and then get 
the commission, which we also have 
been given,'to carry to all man the 
message that true peace and the 
Everlasting Vision are to be won 
only by love and sacrifice.. 

To carry that message by exam-
ple as well as by precept, to help 
rebuild a war-torn and weary world 
by restoring all things in Christ, 
is the task of every Christian who 
would be a leader or a f a i t h f u l 
worker in the ranks now in this 
time of awful war, and in the work 
of reconstruction in' the post war 
world. 



SECULARISM AND SOCIETY 
by Thomas F. Woodlock 

Contributing Editor, The Wall Street Journal 
Address delivered on June 4, 1944 

The late William Graham Sum- saint of "democracy" as we Con-
ner of Yale, used to impress upon céive the idea. But to Jefferson 
his • students that, ¿n approaching the word conveyed no such meaning 
any subject, they should ask four as we give it today, 
questions. First : "What' are we To Jefferson also the word "fasc-
talking about?" This called for ist" would have meant nothing at 
a "definition." Second: "What is all on first hearing, and "totalitar-
i t ? " ! This called f o r an examina- ianism" would have required un-
tion of the definition's content, packing. So too, with "secular-
Third: "What do we think of i t ? " ism," not only because of its ety-
This called for conclusions concern- mologicàl cross-breeding but be-
ing .that content. Lastly: "What cause the i d e a , t h a t it is now in-
should we do about it?"—which tended to convey was not as clearly 
speaks for itself. This seems a recognized in his day as it is today, 
good method of dealing with our What is that idea? 
present topic—"Secularism and So- Last winter there was published 
ciety"—and I shall try to follow it. by the Institute for .Religious Stud-

What do we mean by "secular- ies at the Jewish Theological Sem-
ism?" The word has an interest- inary in New York, a highly inter-
ing etymological ancestry into esting collection of addresses, and 
which we need not go. All- that discussions representing the work 
concerns us is the idea that the of the Institute in the Season of 
word is intended to convey. That 1942-43. The book is titled .Re-
it is of relatively modern coinage ligion and the World Order and is 
is not important. We have coined distributed by Harper & Brothers, 
a good many new words in recent The editor of the volume is Doctor 
years, some entirely new like "fase- F. Ernest Johnson, Professor of 
ism" and "totalitarianism," and Education of Teachers College, Cp-
have reminted old words in entirely lumbia University, New York, and 
new meaning—that word "democ- Executive Secretary of the Depart-' 
racy" for instance. We all worship ment of Research and Education of 
Thomas Jefferson as the patron the Federal Council of the Church-



SECULARISM AN© SOCIETY 9 

es of Christ in America. The vol-
ume opens with a lecture by Doctor 
Johnson on "Contemporary Secu-
larism a« an Impediment to Reli-
gious Effort." He defines his terms 
as follows: 

"To designate this quality of the 
modern era, I employ the .word 'sec-
ularism'. It is not to be confused 
with the principle of the separation 
of Church and State. Freedom of 
the State from Church control, and 
of the Church from State control 
is required by the religiously he-
terogeneous nature of our popula-
tion. And even if all citizens be-
longed to one church, it would not 
follow that the boundary between 
the. political and the ecclesiastical 
should become blurred. What is 
implied by secularism is that man's 
religious life is conceived as an 
inner and private affair, having no 
necessary relevance to his business 
or political activities and incapable 
of furnishing him with sanctions to 
guide his organized social relation-
s h i p s . " - v ' . 

In brief, secularism means a 
theory of life in which religion in 
general plays no important part in 
determining man's conduct in his 
.social relations in that it exercises 
no direct authority over his actions. 
Doctor Johnson's essay discusses 
the effect of this theory upon so-
ciety in our day and I recommend 

it for anyone's reading who wishes 
to inform himself on the subject. 
I have all the more pleasure in do-
ing this in that it is the work of 
one who is not a Catholic. 

Theory is one thing and practice 
is another. So, too, a tendency in 
men's thinking is one thing and its 
final acceptance in fixed form is 
another. A fundamental change in 
men's thinking is usually slow in 
establishing itself, and generally 
it is not so much a mattei- of a 
theory hardening into^ practice as 
it is the reverse, practice gradually 
developing its own theory. It is 
the latter process that seems to 
have produced the "theory" of "sec-
ularism," for the "tendency" in its 
case can be observed over at least 
five centuries, whereas the "theory" 
itself is a modern and, historically 
speaking, quite recent development. 
Moreover it constitutes a funda-
mental change in man's concept of 
his life and of-himself. 

I think I am safe in making two 
statements. One is that there has 
not been discovered on this earth 
any race or tribe or social group 
of human beings altogether devoid 
of the religious sense. By "re-
ligious sense" I mean an apprehen-
sion of the existence of some un-
seen Power or Powers upon whom 
men are 'ultimately dependent f o r 
their well-being. Extremely vague 



10 THE CATHOLIC LAYMAN AND MODERN PROBLEMS ' 

as is this sense in some cases, it is counterpart, and its followers. So 
real, and so f a r as we know it is uni- recent is the birth of "Secular-
versal in mankind. The other is that ism" as a theory of human life, 
the recorded history of the great g | | | g | T h e y g Q {&y. 
civilizations that have been born, g g g M s k e t c h i n g them I shall 
have grown, and have died on this ^ • Doctor J o h n s o n V analysis,' 
earth, show us that in every one of . ,, , ' reminding you that he writes as a 
them religion was the vitalizing P r o t e s t a n t a n d g j a s a Catholic. 
principle of its . life, markedly in- H e g g g w i t h w h a t h e c a l ] s t h e 
fluencing in each its cultural form ,. . ,, ,, ,, 

Medieval synthesis, the essence 
and color. Christopher Dawson s _ . . . | . , , , , 

- of which was that religion should 
Religion and Progress is- a mast- „ . , '--., ... , , , , 

' furnish ethical standards not only 
erly exposition of this 'truth. Not „ . , , , , , , s for private conduct b u t . also tor 
until the nineteenth century did ¿Mi „ , . , 

_ 'the governance of business and 
the notion of a completely de-re- , , „ wmM - „ 

trade. Whatever may be said of 
ligionized order of society appear , , , . . ,, . 

. men s behavior in the Middle Ages 
in men's thinking. Even the French , . , . .„ . , , . , , 

—which we will consider to include 
intellectuals who prepared the , ,, . i s • . 4.1. 

. the eleventh to the thirteenth cen-
French Revolution were Deists of , . i , ¿fft ••, • u tunes-—men s thinking on human 
a sort, and Robespierre himself . . . P i * ! , fife 

life • was saturated- with re-
even staged a great feast of the . ,, , . „,_ . .. ., 

ligion, that Is with Christianity; 
Supreme Being. The fathers of .,, , . | | § ,, m , 

< All scholars agree as to the fact, 
our country were certainly ( Deists ~ , , - ,, . . . Some deplore it, others regret its 
or more, as the preamble to the . , ., , 

" passing; none deny it¿ Doctor 
Declaration of Independence dem- T , , . ,, . . , •• - Johnson dates the rise of secular-
bnstrates. It remained for Proud- . _ ( Ü Ü . 

, , . , , ism from the fragmentization of 
hon ánd Marx to state plainly and . ' . ,, . . ,, 

•Christianity in the sixteenth cen-
unoualifiedly that religion was' a , ,, „ ,, „ . 
, , ' . , mm tury as a result of the Reforma-
humbug. Finally, it is not yet ,. TT . , . tion. Here are his own words: 
thirty years since, for- the first 
time in the world's history, a great "As a Protestant I share the con-
nation formally tóok its stand up- viction of those who see authentic 
on a sweeping denial of religion as values in the Reformation, but I 
such. We now have in this country think all of us who stand in that 
a complete philosophy of secular- tradition should see that a concom-
ism which enjoys a wide support, itant of the fragmentizing of 
among our intellectuals, and in Christendom was the divorcement 
many' other countries it has its of large areas 'of life from effective 



SECULARISM AN© SOCIETY 11 

religious and moral sanctions—in 
other words, the rise of Secular-
ism. When the economic life of. 
the Western World acquired a mor-
al autonomy of its own, the way 
was open to all the ills of unre-
strained laissez-faire. With the de-
cline of the spiritual authority of 
the Church in political affairs^ 
however badly that authority may 
have been exercised, the way was 
open to the rise of nationalism as 
a false and .pernicious religion-^® 
I would go even f u r t h e r and sug-
gest that the triumph of nominal-
ism in modern philosophy, with its 
restriction of reality -to particular 
objects of sense, displacing the old-
er realism with its insistence on 
the reality of universals, has play-

, ed havoc with human society by 
^sacrificing .the philosophic basis 
of community."; 

Both the fràgmentizations, that 
in Christian belief and in meta-

f, physics, took place long ago. I 
think, however, t h a t of all the fact-
ors which have brought about the 
modern abandonment of religion 
by sp large a part of human society 

_ the sudden explosion of scientific 
discoveries in the second half of 
the ninetèenth century has been 
the most powerful. For one rea-
son it quickly ca,ught the popular 
imagination. No one who did not 
live in the eighties can realize the 
excitement that followed the pub-

lication, of Darwin's Origin of 
Species, which the great Thomas 
Huxley and John Tyndall expound-
ed to eager audiences in those days. 
There followed a host of their less--
er disciples who popularized the 
new learning in a literature that 
rapidly crowded the railway book-
stalls, and penetrated deeply into 
what might be called the inner-
most circles of "intellectual Sub-
urbia." The result was the gen-
eration of what ,1 venture to call 
a gigantic superstition, the super-
stition of "Scientism." The es-
sence of this wag that modern 
science has disproved all religious 
t r u t h by "its discovery of Évolu-
tion. Not that Darwin had said 
any such thing, nor Wallace, nor 
can we hold Thomas Huxley to 
task for plainly asserting it. But 
that was the effect produced upon 
the minds of a great number of 
people by the forms in which the 
new doctrine reached them, in 
many of which the death of re-
ligion was formally and aggressive-
ly-asserted. This was not the fault 
of Science, as such, but of most 
of those who spoke- for it. Haeckel's 
Riddle of the Universe, appear-
ing at the turn of the century, 
was a good example of this - lit-
erature at the time of its high 
water. He scoffed at the notion of 
God, as that of . a "gaseous verte-
brate!" Nor was it the fault of 



12 THE CATHOLIC LAYMAN AND MODERN PROBLEMS ' 

theology, as such, but of some of 
those who spoke for it in those 
days. The sad fact is that we 
then had too many scientists who 
insisted on talking bad theology, 
and too many theologians who in-
sisted on talking bad science, each 
trespassing on the other's territory 
without real knowledge of its topo-
graphy. 

The net result was, as I have 
said, the generation of the super-
stition of Scientism, and the net 
result of that was to destroy in a 
great many people the religious 
sense, either by smothering it al-
together or by diverting i t ' t o the 
worship of something they liked 
to call "Science." There was ex-
cuse, perhaps, for this—for Science 
seemed to be daily proving its gos-
pel by miracle a f t e r miracle. It 
was also the late afternoon of the 
long peace that followed up the 
end of the Napoleonic adventure. 
Peace and progress—progress cer-
tain, automatic, and limitless— 
seemed to have settled down at last 
upon the earth, thanks to Science 
which had emancipated man both 
from his physical prison and his 
mental darkness. There is indeed 
something about the Victorian 
Age that seems to recall the age 
of the Antonines of the second 
century—an aura of inward set-
tledness, of self-assurance, of mas-
tery of the future, of world peace. 

But secularism had come to its 
full growth as a philosophy in so-
ciety,. and it had driven religion 
back in a large way, back to its in-
ner fortifications where it was be-
sieged as closely as it had been 
f o r many a long century. 

Yet it was a time when the full 
harvest of Christianity's human-
itarian f r u i t s was being garner-
ed. Never before in Christendom's 
long history was there such a gen-
erous humanitarian crop as ripened 
in the nineteenth century, especial-
ly in its second half. In fifty 
years the working man came into 
his full rights as a recognized ele-
ment in the social order. In all 
directions reform followed upon re-
form—education, penology, factory 
conditions, public health, and other 
social services,, all showed results. 
Philanthropy was in the air. The 
years following the Civil War in 
this country saw the founding both 
of great fortunes and of colossal 
benefactions and foundations f o r 
the benefit of mankind. It seem-
ed as if the gradual fading of the 
religious sense had turned men's 
thoughts and feelings all the more 
actively to visible works of mercy 
and charity for the good of their 
fellows, both their minds and their 
bodies. As Christian dogmas were 
being first compromised and then 
dropped, their place was gradual-
ly taken by a new religion of sorts, 



SECULARISM AN© SOCIETY 13 

which many liked to call the re-
ligion of the Golden Rule. 

I t was and is an excellent rule 
—no doubt about that. Moreover 
men were, on the whole in those 
days, practising it not so badly. 
They were on the whole kindly 
disposed toward each other. They 

^observed, on the whole, the decent 
customs, the conventions, the t r a -
ditions of their forefathers, they 
generally kept their promises to 
each other arid their hands off each 
other's property. What they did 
not realize was that they were 
spending a capital accumulated for 
them by their ancestors who had 
held a definite Christian faith, and 
that the capital' was limited. It 
was limited because it was rieither 
earning interest nor being replen-
ished. It was like a hoard of gold 
coins lying idle in a treasure-chest, 
or flowers in a vase cut from their 
parent stem. In short, the humani-
tarianism of the iiineteenth century 
and since is a legacy from a Chris-
tian f a i t h which has largely evap-
orated over what we .have long 

called Christendom, and the legacy 
is being exhausted, as we are now -
beginning at least to suspect, if not 
clearly to recognize. The terrible ' 
fact is that Christendom has been 
gradually, indeed rapidly, ceasing 
to be Christian. It is true that in 
Christendom—the Western World 
—there was always a residue of 
what we , call paganism, some-
times more of it, sometimes less. 
The modern form of paganism is 
secularism, and today this new 
paganism has reconquered and now 
occupies a larger part of Christen- • 
dom than paganism has ever oc-
cupied since the Middle Ages. This 
is perhaps the most characteristic 
feature of the age in which we live. 
But the worst thing about it is 
that it is a paganism devoid of 
that vague but real reverence for 
the unseen which permeated the 
Greek, and the Roman mind to the 
last, wheri the best elements of 
both were taken over and baptized 
by Christianity. Today it is their 
WiOrst elements which have risen 
up in war against Christianity it-
self, and their name is Secularism. 



THE RAVAGES OF SECULARISM 
by Thomas F. Woodlock 

Contributing Editor, The Wall Street Journal 
Address delivered on June 11, 1944 

In the last talk, I attempted to extent. In either case communi-
answer the first two of Professor cation fails. With .this warning in 
Sumner's four questions: Today I mind, I shall attempt an experiment 
shall tackle the last "two: "What do in analogy to bring out the princi-
we think of i t ? " and "What should pal effects, produced upon society 
we do about i t ? " Secularism we de- by its secularization in modern 
fined as a theory of human life times. 
which excludes "religion," as such, Everyone has heard of the mys-
from having any important part to ¿erious thing that we call the 
play in it. We glanced at its or-- 'force of "gravity" which seems to 
igin3 and its development. Today govern matter throughout the uni-
I shall try to describe its effects verse, and all man's dealings with 
upon human society and, if I shall matter. In some of its manifesta-
succeed in doing this, the last ques- tions it is a hindrance and an-ob-
tion should quickly answer itself. stacle to be overcome; in others it 

When a man is attempting to ex- is a help when it can be harnessed 
plain to another almost anything to man's needs. In both, it is-the 
from abstract ideas down to con- fundamental principle of order in 
crete processes, nine times out of' all material things, by keeping all 
ten he will fall back upon analogy, things in their places, so that man 
The purpose of analogy is to ex- can always find them there when 
plain an unfamiliar idea by liken- he wants them. It gives us our 
ing its content to that of a more measure of time. It gives us the 
familiar idea. It is a rather dan- recurrent sequence of the seasons, 
gerous method, yet, when properly ft keeps tfie heavenly bodies in their 
employed, an extremely useful one orderly, courses so that we know 
for communicating any idea to an- where each will be in relation to 
other person. It is dangerous be- the others ^at any moment. We 
cause it is always easy to assert know the laws of its operation. In-
likeness w h e r e ' i t does not in fact deed, we know almost all about i t -
exist at all or, where it does exist except what it is; and in every 
to some extent, to over-state the one of our movements it meets us 



THE RAVAGES OF SECULARISM 15 

and govern^ "those movements. So 
f a r as we know, it is co-extensive 
with the visible, universe, the thing 
that gives' unity to the universe. 

Now suppose that this force of 
gravitation were to begin -to weak-
en, to dwindle, and gradually lose 
"its present control over the "bodies 
of .matter that now" move in their 
appointed courses—what would be 
the result? Our astronomers would 
be „quick to detect it. They would 
find t h a t their calculations as to 
the places of heavenly bodies no 
longer worked out. Long before 
the ordinary man would notice any-
thing different in the weather, the-
tides, or the seasons, they would be 
sounding the alarm. But presently 
we would become aware through 
our own senses that something had 
gone badly wrong with the whole 
order of our daily lives, in other 
words that order had given place 
to disorder. And the end of that 
disorder would be the end of life 
on the earth as we know that life. 

The analogy that I am suggesting 
is that between the force of gravi-
tation in the physical order and re-
ligion in the cultural1 and civilized 
life of man. I suggest that the 
growth of secularism ih the modern 
world is analogous to the weakening 
of gravitational forces in the physi-
cal order in -that it is producing 
a disorder in human conduct in 
the same, way that would follow i n 

the physical wqrld from a lessening-
of gravitational force. I do not 
wish to push the analogy too hard, 
but I think it is a true analogy of 
likeness. I think that history, as 
we have it, substantiates it beyond 
dispute. It tells us of many great 
civilizations that havé come and 
gone. Each of these is the product 
of three things—a creed, a cult, 
and a codé, the Whole making a cul-
ture and a civilization. The creed 
is the origin and the vital principle 
of the rest. The cult expressés the 
créed in ritual. The code ' reflects 
the' influence of both on men's be-
havior toward each other. The 
culture is the color so to speak of 
the civilization and the civilization 
reflects the order which gives form 
to the whole. This picture is admir-
ably presented, as I suggested in 
the last talk, in Christopher Daw-
son's Religion and, Progress. If it be 
true that religion is the source of 
the order that characterizes a civ-
ilization, then it performs the same 
function in its field that gravita-
tional force performs in the physi-
cal field of matter; and we should 
expect similar results to follow from 
similar disturbances of the sources 
of both fields. Those results would 
be disorder. 

So f a r , our physicists have de-
tected no signs of change in the 
order that governs in the field of 
matter, nothing, at least, to suggest 



16 THE CATHOLIC LAYMAN AND MODERN PROBLEMS ' 

that gravitational force is not still 
what it has always been. Astron-
omers can still predict eclipses to 
the split second, the seasons recur 
as they have done ever in the mem-
ory of man, our nautical almanac 
time tables of f u t u r e tides are still 
verified. In short, the whole phys-
ical order stands. But not so In 
the case of man's life. Here we 
must note an important qualifica-
tion in our analogy. We have no 
record of a completely orderly civ-
ilization: history, indeed, is main-
ly a record of disorders in the be-
haviour of men toward each other, 
sometimes greater, sometimes less, 
but always disorder. But the anal-
ogy does not for that reason wholly 
f ail as I shall attempt to show. 

The question is, what has the 
thing of which we are t a l k i n g -
secularism—'already done to our 
civilization and what does it f u r -
ther threaten to do to it? 

Our civilization is a Christian 
civilization: it is the product of 
the Christian creed. Its i cult has 

•been a Christian cult, its code a 
Christian code, its culture a Chris-
tian culture. Now the difference 
between the Christian religion and 
all the other world religions- that 
have preceded it, is that it rests 
upon a divine revelation, and a di-
vine Person, and an historical Per-
son. A Man who lived and walked 

this earth as a, mari among men, 
was also God. The revelation 
was made to the Jewish people and 
Christ was born a Jew. That is 
why Pope Pius XI reminded Cath-
olics that "in religion we are Se-
mites." And so we are. Now the 
whole edifice of the Christian creed 
stands or falls as St. Paul says 
with the divinity of Christ. Upon 
that • creed depends the Christian 
cult, code, culture, and civilization, 
and the attitude of that civilization 
to life in general. 

The first effects of secularism 
on the Christian creed are discern-
ible in the abandonment by a 
large body of those who still con-
sider themselves Christians in be-
lief in the divinity of Christ. In 
this sense, as I said previously, a 
large part of Christendom has 
ceased to be Christian in creed. I t 
has also ceased in the same sense to 
be Christian in cult. The result was 
the evaporation from this body of 
denatured Christians of what re-
mained in' it of definite Christian 
beliefs. At the same time there 
was born a definite philosophy of 
secularism which eliminated all re-
ligion as a source of t r u t h in men's 
thinking, as a measure of human 
values, and as a rule of human be-
haviour. Not only that but it also 
denied the existence of any t r u t h 
which remains true, and any law 
of right and wrong the same for 



THE RAVAGES OF SECULARISM 17 

all times and places. What has 
been the effect upon the code of our 
civilization? 

A code is a tenacious thing and 
it outlasts for a time the creed and 
cult of which it is the product— 
sometimes for a long time. The 
distinctive hall-mark of our code 
today is the humanitarianism that 
characterizes its emotional outlook. 
As I said last Sunday, at first 
glance, most men-seem today, still 
kindly disposed to each other, still 
keeping their promises to each oth-
er, and still generous in helping 
each other, both individually and 
collectively. Yet when one looks 
more closely there are signs dis-
turbing the picture. We have seen 
in the last generation an outbreak 
of positive anarchy in the phenom-
enon of "gangsterism" and, worse 
even than that, an organized com-
mercialism of crime, including 
wholesale murder—a new thing in 
modern experience. We are today 
disturbed over the thing to which 
we have given the name of "juve-
nile delinquency." We do not talk 
much openly about it, but we worry 
not a "little over the state of what 
we used to call "sexual morality" 
among our youth, only we don't 
call it morality as much as we used 
to do, and we are more concerned 
over the physical consequences than 
about its moral aspect. 'We are 
beginning to talk about the disap-

pearance of the "family" as a so-
cial factor, resulting from the in-
creasing fragility of marriages, and 
the growing concept of the mar-
riage relation as a- temporary part-
nership dissoluble at the will of 
either partner. Incidentally, with 
our birthrate already below the 
level necessary to maintain f our 
population, we are encouraging the 
spread of contraceptive practices. 
All these phenomena are analogous 
to the phenomena that would follow 
the weakening of gravitational 
force in the physical order, and 
all reflect a breaking away from 
moral standards in conduct, that 
is, a code. . , 

In the cultural field the same sort 
of phenomena are discernible: a 
flight from standards in all forms 
of art and a general experimenta-
tion in new forms of artistic ex-
pression in music, in literature, and 
in painting, in sculpture, in archi-
tecture, and in the dance. There is 
nothing wrong in experimentation 
in methods of artistic expression, 
but when it comes to experimenting 
in forms the case is altered. As-
suming that beauty is the ultimate 
end of art, I think we must rec-
ognize in modern trends something 
like a deliberate cult of the ugly 
and a deliberate return to the more 
primitive modes of expression. 
However, we need not now go into 
this aspect at any length: it suf-



18 THE CATHOLIC LAYMAN AND MODERN PROBLEMS ' 

fices to note it and pass to more im-
portant matters. 

In two important fields of social 
relations, we have seen secularism, 
work havoc. One is that of inter-
national relations where one. can 
readily note the disappearance of 
all remnants of international mo-
rality and good faith on the 
part of some great - nations, for, 
whom the given promise means ab-
s o l u t e ^ nothing. I need not long 
linger on this point for we have all 
seen in recent years a breaking of 
treaties and solemn pledges on a 
scale wholly unprecedented in the 
history of two thousand years.-
Treaty breaking, of course, has al-
ways occurred, but never on a scale 
anything like so wholesale as in 
our day, and never so brazenly; 
done. The other is the appalling' 
dehumanization of modern war 
both in principle and practice. .Here, 
too, I need spend no time or words, 
for the" horrors of what is going 
on in the world are our-daily diet. 
I must however note that both these 
developments represent a violent 
departure from men's thinking of 
only two centuries ago. One of the 
outstanding features of eighteenth 
century thinking was its preoccupa-
tion with the need for limiting and 
humanizing war and bringing in-
ternational peace under the domain 
of law. Every .scientific branch of 
knowledge is today employed in the 

riiaking of what we call "total" war, 
involving as it does entire civilian 
populations, arid there has ' éven 
developed a "philosophy" to j u s t i f y 
it. - p S f 

This leads me to a third matter 
.which holds perhaps-the most, sin-
ister possibilities for the f u t u r e 
security of society. That is the 
appearance in modern' jurispru-
dence of a philosophy of law.itself 
which isN a fundamental breach with 
t h e past. This-new philosophy de-
nies formally and in toto that there 
is any such thing as the "natural 
law" of right and wrong which 
Christendom has, liritil within less 
than a century, regarded as the 
basis of human law making. How-
ever, this new jurisprudence rec-
ognizes no fixed and enduring 
truth, religious or metaphysical. 
Anything that the legislative a u -
thority chooses to enact into law 
becomes "truth." This philosophy 
strikes directly at the heart of so-
ciety, for the natural law has been, 
for society, the analogue of the-
gravitafeional force f o r the earth 
and the planets,.and to cut human 
society loose from its anchorage 
in the natural law would be equiv-
alent to replacing law/by anarchy, 
and civilization by something like 
moral if riot physical chaos. 

Gathering up now, in conclusion, 
what I'have been trying to say in 
these two broadcasts, it amounts to 



THE RAVAGES OF SECULARISM 19 

t h i s : Every great civilization of 
which we have record derived its 
principle of life from some form 
of religion. The Western civiliza-
tion, the greatest of all of these, 
had Christianity as its soul, which 
is why we called it Christendom. 
For at least four centuries there 
has been in progress an -evapora-
tion of Christendom, of Christian 
belief from men's thinking which 
has finally led to the development 
of a philosophy that denies the very 
existence of all religious truths. 
The eifect has been to introduce in-
to human relations a fundamental 
disorder already painfully appar-
ent in some of these, becoming pro-
gressively more apparent in others, 
and threatening complete disorder 
in all, unless its progress can be 
checked. 

In making these statements, I 
have been attempting to follow 
Professor Sumner's injunction. I 
have offered a definition of secu-
larism which may stand for an an-

swer to his first question, "What 
are we talking about?" I have at-
tempted to describe its nature in 
answering his second question, 
"What is i t ? " And I have tried to 
answer his third question, "What do 
we think of i t ? " in what I have said 
today. There remains the last ques-
tion "What should we do about i t ? " 

To that question the answer is 
short and clear. Our civilization 
for which we are fighting, the West-
ern civilization — Christendom — 
must somehow ̂ recover its Christian 
soul or die. A civilization which 
has once been Christian cannot live 
with any other soul much less 
with none at all. I will go f u r t h e r 
and avow my own conviction that 
secularism, if it finally shall es-
tablish itself, will prove incompat-
ible with any kind of true civiliza-
tion, f o r it is nothing more or less 
than a fundamental denial of the 
one thing that makes man human 
—and civilization is exclusively a 
human thing ! 



THE DANGERS OF TOTALITARIANISM 
by George N. Shuster 

President, Hunter College, New York City 
Address delivered on June 18, 1944 

We are to consider the struggle founded his great Order at Monte 
between the totalitarians and the Cassino, and the monastery there' 
Catholic peoples of the world. This has been enriched and adorned by 
is a conflict which Catholics most every age since his. A s : our -boys 
assuredly did not seek. Indeed, they look OIL the heap of rubble which 
may fairly be said to have hoped, now alone remains, they surely 
with their leaders, that the values think of the arches and the chapels, 
of peace were so evident that con- the chanting and Sacrifice, which 
siderable sacrifice to preserve those are gone, and their hearts beat 
values was justified. In a dozen anxiously. 
countries the Church was concil- But Monte Cassino is only a fee-
iatory, willing to give up old and fcle, lifeless symbol of the martyr-
cherished privileges, if social sta- dom of the Church. It is not so 
bility could thereby be maintained. m u c h that millions have perished 
Privation and sacrifice became the i n this war, or that whole peoples 
badges of the faithful. They in- o f w h o s e fidelity there has never 
dicated that, knowing the unset- b e e n any question have well-nigh 
tlem'ent of the age, Catholics would vanished from the earth. Yes, we 
demonstrate by their quiet fortitude c a n n o t , s p e a k o f t h e Slovene^ and 
the worth of the things for which t h e i r priests, f o r example, without 
they stood. a t u g at the heart. We remember 

And now? It can only be said that when Hitler came to Austria, 
that although the Church has some- thousands—many t h o u s a n d s o f 
times been like unto the Man of those who stood in the vanguard 
Sorrows, her Master, in the hour of the spiritual struggle were herd-
of His scourging and His agony, ed off to concentration camps, from 
the resemblance has never been so which few have returned. Nor have 
close and harrowing as now. No one we even forgotten, finally, the mem-
could possibly describe the tragedy ory of steadfast German Catholics 
of Catholic Europe, home of saints, who learned to know the meaning 
poets, and scholars beyond number, of torture and ignominy. Yet all 
Centuries ago Saint Benedict these tragedies could be borne were 



THE DANGERS OP 
y , > 

it not for the inroads which have 
been made into the citadel of the 
f a i t h itself—the perversion of 
youth, the^ enslavement of the poor 
to laws and practices which are not 
consonant with Christianity, the 
slow strangling of freedom, the 
creation of spiritual deserts inside 
which the Gospel cannot be preach-
ed. And I would add something else 
which merits our charity, and it 
is this—the anguish of moral isola-
tion, of dwelling alone in the dark-
ness which seems to have descend-
ed upon the spirit of man, of being 
a helpless eyewitness of the hor-
rible evil which has been wrought 
upon the earth. No man can paint 
this picture too starkly. For the 
t r u t h has grown terrible in our 
time. 

It is true that the sacrifice which 
this chronicle of heroism has ex-
acted is not always estimated at 
its true worth. People have some-
times said that the Catholic Church 
did not understand the Nazi and 
Fascist threat. But one recalls as 
if it were yesterday the feverish 
preparation in Italy f o r the visit 
Hitler was to pay in 1938. Efforts 
to widen the street which leads' to 
the Basilica of St. Peter were rest-
lessly intensified, so> that the cor-
tege of dictators might proceed in 
triumph. But when the day, came, 
the magnificent old Pope, Pius XI, 
locked the gates of the Vatican. 

TOTALITARIANISM 21 

They stood like barred ramparts of 
the spirit against the assault of 
evil. And all this was done be-
cause it was already painfully, 
ominously evident that there could 
be no fellowship between those 
whose fundamental belief it was 
that peace shall come on earth to 
men of good will, and those who 
held that it is the immemorial right 
of the strong ruthlessly to crush 
the weak. 

Some days prior to that event, 
I had been given the copy of the 
address which was delivered over 
the Vatican Radio on the occasion 
of the seizure of Austria. It was 
given to me because authorities in 
the Papal Secretariat feared that 
the manuscript would not be safe 
unless it could be given in t r u s t to 
an American. And what did that 
address say? Simply what the En-
cyclical which is entitled Mit Bren-
nender Sorge ("With Burning Anx-
iety") had said, namely, that there 
could be neither compromise nor 
collaboration between Catholics and 
the apostles of darkness who were 
marshalling their forces in Berlin 
for the subjugation of the world. 
The message differed hardly at all 
from that which had been given to 
me nearly five years earlier by 
Cardinal Faulhaber, of Munich. 
That great prelate, who had lived 
close to the cradle of Nazism, un-
derstood from the beginning what 



22 THE CATHOLIC LAYMAN AND MODERN PROBLEMS ' 

sinister thing had been born into the Holy See had congratulated 
the world. At the time I thought them in 1918. It is just a simple 
him too sombre and pessimistic, matter of fact that the Vatican 
But, alas, not even he had foreseen judged all the totalitarian move-
all the t r u t h . ments at their true significance 

Nor must it be felt that there The reigning Holy Father said not 
had been no insight into the men- once but often, emphatically, t h a t 
ace of Fascism. It can now be said he regarded Nazism as thé most 
without f e a r of violating a confi- ominous menace with which Europe 
dence that even before 1930 there had been confronted since the fall 
came to us from circles close to the of ancient Rome. 
Vatican commentaries which set This judgment was not based on 
the t r u t h before us in all its sin- surmisal. I t was only too appal-
ister plainness, at a time when it lingly evident, long before the 
was "still the fashion—even among march into Poland began, that Hit-
some who have since grown elo- 1er had designed the destruction of 
quent, indeed—to say t h a t Mussoli- Christianity. It is difficult f o r most 
ni made the trains run on time. For of us even to imagine the State of 
how coifld the Church have re- affairs . prior to 1938. - Chris-
mained indifferent to the slow de- tian education had been suppressed 
cay of honor under that sorry re- in Germany. Instead the Hitler 
gime? It may be t r u e that the Holy Youth, to which all young Germans 
See viewed Fascism with a certain were compelled to belong, was 
irony, based on the conviction that forced to believe that "Christianity 
the toy sabres of II Duce were is a religion of slaves and fools." 
scarce to be compared with the for- The Catholic press had slowly 
midable weapons of war being ceased to exist. Old journals and 
forged elsewhere. ' publishing houses, revered. through-

Yes, the Pope did hold that the out the world as mouthpieces of re-
menace of Communism was great- ligious feeling, were either sup-
er than that which peèred out f r o m pressed or doomed to poverty and 
the oratorical balconies of secular impotence; Convents, monasteries, 
Rome. We may be sure that the and houses of retreat were closed 
heroic Russian people, which has and often diverted to uses more 
so valiantly fought a just war, did vile than even those of the Nazi 
not invent the Ogpu or the refine- Party itself. Quite as violent and 
ments of a dictatorship modeled destructive were thé attacks on 
a f t e r that on the release from which Protestant Christianity. 



THE DANGERS OF TOTALITARIANISM 23 

A f t e r 1934 the German Bishops 
left no one in doubt as to what 
vast and vital issues were at stake. 
They could no longer count on the 
support of the law, or on any po-
litical defense such as t h a t which 
had been organized i n the days of 
Bismarck's Kulturkampf. Their 
priests were arrested and im-
prisoned, hounded and humiliated. 
They themselves were often stoned 
and spit upon. An attempt on the 
life of the Cardinal of Munich was 
followed by attacks on episcopal res-
idences and by the desecration of 
churches. One Bishop was prob-
ably poisoned. But unceasingly, 
even until the present day, German 
Catholics have risked life and for-
tune to make available to congrega-
tions the outspoken letters of their 
Bishops—letters which set f o r t h in 
clear and resolute Words the story 
of the fiercest attack on the Church 
known to modern man. 

Later on, when the Nazi wave 
swept over Europe, Catholic hero-
ism was again not wanting, though 
it might exact the supreme sac-
rifice. The world will never for-
get the story of bloodshed reported 
f r o m Poland, where the victims 
were not patriots merely but also 
defenders of the Christian f a i t h . 
Hitler's religious w a r f a r e did not 
spare even German Catholics and 
Protestants resident in that unhap-
py country. I do not think that 

the agony of these countless Po-
lish folk is much less overwhelming 
than has been the death struggle 
of a driven and despised Jewry, 
which in the Warsaw ghetto paid 
its last incredibly brave tribute of 
devotion to its own f a i t h . In the 
Western countries the plight of 
religion has been scarcely less dire. 
It will be a long while before our 
historians exhaust the theme of the 
sacrificial steadfastness of the 
Dutch, Belgian, and French clergy, 
or of great lay teachers and leaders, 
many of whom have died the death 
of martyrs in confinement. Ancient 
seats of Catholic learning like Lou-
v a i n , and Nymwegen will emerge 
from this war- scarred, empty, and 
mute. In all these lands, the blight 
of death has lain even on the little 
children. 

Thus there has been added to the 
chronicle of Catholic suifering un-
der the revolutionary Soviets, a new 
and overwhelming story of terror 
and agony which the imagination of 
nolle of us can picture in its en-
tirety. We who believe in the Test-
ament of Our Redeemer know that 
in every hamlet and in every city 
street throughout all the once pleas-
ant lands our forefathers knew, 
two or three gathered together in 
His name in order to pray that the 
chalice might pass from their lips. 
They have, we may reverently hope, 
tried to find their way up Calvary's 



24 THE CATHOLIC LAYMAN AND MODERN PROBLEMS ' 

slope in patience, certain that be-
yond these scenes of. torment are to 
be found the vistas \of eternal life. 
But it would be unwise to suppose 
that many can have come through 
that dire ordeal without wounds 
so deep and awful that only an-
other generation can forget them. 
Those who survive will bear the 
marks of this scourging upon their 
bodies and their spirits all their 
days. 

I think we shall have to bear in 
mind as best we can these words of 
Saint Paul: "Religion clean and un-
defiled before God .and the Father, 
is t h i s : to visit the fatherless and 
widows in their tribulation, and to 
keep one's self unspotted from this 
world" (James 1:27). The father-
less and the widows, in throngs 
great as armies, are much more 
important than are boundaries 
and resolutions. But I should 
like to stress the second part 
of the Pauline definition. The 
world as we have known it was 
formed in the womb of the totali-

tarian revolt. Dictators and their 
disciples have said so much so 
vehemently that the task of gain-
saying, what they have spoken and 
of undoing what they have done 
will be a difficult one, indeed. Is 
this not quite clear? Only if we 
remember who was the Good Shep-
herd and who raised Lazarus from 
the sleep of death can we find 
again the wisdom that shall keep 
us unspotted f r o m the tide of to-
talitarianism which only a little 
while ago well-nigh engulfed the 
world. Many of our countrymen are 
living in unimagined sorrow these 
days. The defense of freedom is 
a costly thing, even as is the de-
fense of the faith. Is it too much 
to surmise that this suffering and 
that of all the others—so many, 
many others, whose recollected 
faces crowd in upon our dreams 
and our awakening—may sometime 
make clearer the way that we must 
go? For the Catholic has no easy 
answer, easily given. He can only 
say with Dante, In His will there is 
our peace. May His will be done. 



TOTALITARIANISM VERSUS CATHOLICISM 
by George N. Shuster 

President, Hunter College, New York -City 
Address delivered on June 25, 1944 

Today we are to ask ourselves : deal as a Christian with others and 
Why is the doctrine of the totalitar- in particular with the community 
ians hostile to the Catholic view of itself. Therefore Popes and Bish-
life? In answering, we must t r y ops carefully observe the social con-
to keep several quite different duct of Catholics and offer both ad-
things separate in our minds. First, vice and, if need be, warning. This 
the Church, to which has been en- has been the practice in all centur-
trusted the spiritual governance of ies, but there is no doubt that it 
those who have f a i t h in Christ, does has been particularly characteristic 
not attempt to prescribe civil rule of modern times. 'You will note, 
in any country. It scrupulously re- f o r example, that when Pope Pius 
f r a i n s from telling the people of XI spoke of disruptive ideas which 
the United States that they ought were shaping the outlook of human 
to give more power to the Congress, society he referred to them always 
or from urging the citizens of Den- as being anti-Christian. It was f o r 
mark to -discard the monarchy to this reason that he attacked the 
which they are attached. So long kind of nationalism which endows 
as the Church can carry out its own the ambitions and the culture of a 
religious mission -in a given na- nation with sacredness—that is, 
tional domain, the Vatican author it- with the assumed right to set up a 
ies do everything possible to foster moral law' of its own and to sanc-
frieridly relations with the ruling tion whatever means are deemed 
powers in that domain. necessary to reach a desired objec-, 

Second, the moral code by which tive. 
the Catholic citizen himself is guid- • Now a totalitarian government is 
ed is that implicit in Christian a government Which confers-abso-
teaching. As an individual one lute authority upon the State. I t 
must t r y to live up to the counsels is not an- absolute monarchy, or a 
of the Gosper if one hopes in a plain dictatorship, or a form of gov-
measure to be loyal to a great reli- ernment based on the abolition of 
gious tradition. And as a member the congress or the parliament. All 
of society one must attempt also to these are dangerous and the Chris-



26 THE CATHOLIC LAYMAN AND MODERN PROBLEMS ' 

tian conscience has often suffered 
under them, but they are f a r less 
perilous than is totalitarianism. 
When we speak of this- we mean 
rule by a Party which has three 
principal characteristics. It is, to 
begin with, a Party which has the 
sole right to make laws and to en-
force them; then it is a Party 
which subscribes to a doctrine, or 
an ideology, which all members 
must profess and which no non-
member can publicly question; 
and finally it is a Party which 
seeks to extend its influence beyond 
the boundaries of the State inside 
which it exists, either by propa-
ganda or by force of arms. 

Accordingly, it is conceivable 
that a totalitarian Party might ap-
pear somewhere, professing to 
sponsor as its own ideology the 
Christian faith. In that case the 
temptation to look upon such a 
Party with favor might prove very 
strong, especially if the member-
ship were restricted to Catholics. 
The great modern Popes have dealt 
with this problem. I think that the 
reigning Holy Father, Pius XII, 
has commented on it with special 
incisiveness and authority. Refer-
ring to the f e a r of many outside the 
Church that in preaching the Gos-
pel with missionary fervor she is 
seeking to usurp civil authority and 
to exact submission, he says, in the 
Encyclical Letter entitled Darkness 

Over the Earth: "We declare in all 
apostolic sincerity that the Church 
is as f a r removed as possible from 
any intention of that kind ; that she 
stretches out her motherly arms to 
men, not seeking to have dominion 
over them but, in every possible 
way, to be their servant. She does 
not seek to intrude herself into the 
position occupied in a special and 
most legitimate manner by secular 
authority." No one will expect me 
to explain what these words mean. 
They are clear. There can be no 
Catholic totalitarianism, and there 
is.no Catholic totalitarianism. 

But unfortunately there are bit-
terly, vigorously anti-Christian 
forms of totalitarianism. They did 
not spring up over night. For cen-
turies great Christian thinkers 
have observed with alarm the slow 
rise of ideological forces knitted to-
gether by their common repudia-
tion of the Judaeo-Christian f a i t h 
—that is, of the Revelation given in 
the Old Testament, and in the New, 
which was to fulfill the Old and 
give it transcendent significance, 
and of \ the moral principles en-
shrined in both Testaments. Mr. 
Woodlock has spoken of that 
gradual and extensive turning 
àway from this faith to which the 
name of "secularism" is applied. 
It remains for us to see very brief-
ly how and why this act of turn-



TOTALITARIANISM VERSUS CATHOLICISM 27 

ing away finally led ta the reign 
of the totalitarians. 

Those who have studied the life 
and writings of Adolf Hitler will 
have noticed first of all that his 
decision to repudiate the Judaeo-
Christian faith was radical and ab-
solute. Like so many who resemble 
him, he is personally an apostate. 
In particular he persuaded himself 
that God is not the father of all 
men, but only a mighty Energy 
which works through Nature and 
is therefore always on the side of 
those who are strong and ruthless-
ly determined to survive; that im-
mortality is not given to the single 
human spirit, but rather to the 
folk-group, which lives on and acts 
on in history; and that making 
this group-spirit victorious over 
others and secure in a position of 
mastery, is a moral deed which ren-
ders lawful any steps which are 
taken to achieve it. But the apos-
tate keeps and uses words, images, 
and ideas associated with the an-
cient Catholic creed. As Pope Pius 
XI pointed out in the great En-
cyclical Letter entitled Mit Bren-
nender Sorge ("With Burning an-
xiety") : "Thousands of pens are 
wielded in the service of a Christ-
ianity which is not that of Christ." 
And in particular the dictator 
claims a dominion over the con-
sciences of men which is like un-
to that of the Church, even as the 

might of Satan is a reflection of the 
Lord's power. The dictator is the 
author of a new religion. He 
would make Christianity secular. 

Here are confusions which have 
sometimes deceived even the elect. 
And just as strange is the manner 
in which the totalitarian appeals 
to the sense o f . injustice which is 
so deeply rooted in our world. That 
the dictator could find so many 
ready to follow him is undoubted-
ly due in part to defeat, poverty, 
and the depersonalization of mod-
ern economic life. He has profited 
by the sad fact that too many 
Christians have forgotten the words 
of the New Testament, "As long 
as you did it to one of these . . 
you did it to me" (Matthew 25:40). 
But although the totalitarian sys-
tem comes thereby to have a "revo-
lutionary" aspect, and to hold out a 
hope of reform, it is at bottom' rad-
ically anti-revolutionary. It insists 
upon complete uniformity of the so-
cial mind. Its state capitalism is f a r 
more repressive than even liberal 
capitalism has been. Keeping the 
citizen in the bondage of absolute 
authority, it dispels what it terms 
the myths of the freedom of con-
science and the,freedom of action. 

Note also that the chief instru-
ment upon " which the totalitarian 
relies is the secret police. To the 
citizen it is always the secret and 
terrible executioner, whose victims 



28 THE CATHOLIC LAYMAN AND MODERN PROBLEMS ' 

disappear leaving no trace except, 
perhaps, the box of ashes mailed 
to the survivor. It knows no law 
save t h a t of expediency. Those 
whom it slays may be numbered 
in the tens of thousands, but 
there is among them no individual 
who has rights he may plead or 
customs to which he can appeal f o r 
sanction. So long as totalitarian or-
ganizations exist, democratic soci-
ety nowhere in the world can be 
safe. For to them neither national 
boundaries nor international agree-
ments mean anything. Murder, sab-
otage, and subversion are standard 
items in the code book of the secret 
police. The only ethic which exists 
for that police is the ethic of unin-
hibited expediency. 

The principal reasons for Cath-
olic opposition to totalitarianism 
are therefore these: First, the 
rights of the Church cannot be 
upheld under such a regime because 
those rights are not respected; sec-
ond, Christian living must become 
a hidden life of suffering and of 
refusal to compromise. Let us be 
quite clear about what is involved 
when a totalitarian government ab-
ruptly repudiates the Catholic 
Church. There then ensues an op-
enly proclaimed breach of diplomat-
ic relations between that govern-
ment and the Vatican. On the 
other hand, when such a govern-

ment accords recognition to the 
Church but at the same time pro-
ceeds to do what it can to render 
Christian living impossible, there 
may result no overt breach of dip-
lomatic relations but nevertheless 
a determined violent moral conflict. 

Thus Russia broke completely 
and overtly with the Church, while 
in Fascist Italy there could be a 
great deal of diplomatic intercom-
munication although there was al-
so persistent, sharp disagreement. 
At what point such disagreement 
becomes so marked as to require a 
severing of diplomatic relations is 
a question to be answered prudent-
ly on the basis of a realistic ap-
praisal of the situation. 

It is unfortunately true that un-
der the conditions of moral and so-
cial anarchy which have prevailed 
so widely in our time, the Chris-
tian is perforce compelled to real-
ize anew what are the sources of 
his weakness and his strength. 
Roughly fifteen hundred years' ago 
the early Church surmounted the 
persecutions of the ancient world. 
Dying for the pleasure of Romans 
in the arena, or marked for death 
in the courts of North African 
cities, the Christian had been glori-
ously certain that he was a branch 
of his Master's vine. Memorable 
words had written themselves upon 



TOTALITARIANISM VERSUS CATHOLICISM 29 

his h e a r t : Blessed are the meek, 
the sorrowful, those who have suf-
fered persecution for justice's sake; 
blessed are they that mourn, who 
are merciful and clean of heart. 
• It was for these truths that the 
blood of martyrs stained the white 
sands of thè arena. Then the days 
of persecution ended, and the Chris-
tian set about making a new and 
better world. He did not always 
succeed. He was often weak and 
venal. But looking back it is clear 
that he gave to humankind its most 
precious heritage—the certainty 
that there resides in man a dignity 
of person that is a reflection of im-
measurable divine affection, that 
the lowliest human being can be 
made holy, that the company of the 
sanctified knows neither birth nor 
breed nor class. And so today the 
man and the woman who have wait-
ed for liberation from the dark 
hours and the dungeons of the to-
tali tarians have learned a new hu-
mility in which there is concealed 
a vast and legitimate pride—hu-
mility by reason of the fact that 
it is so obviously- true that man is 
man only when God makes him so, 
and pride in the unending possi-
bilities which are the result of his 
origin and his destiny. 

Though night broods over the 
earth, it is not deeper than the 
dusk which followed the Crucifixion. 
There is so much of vengeance, so 
very much of blood. But justice 
begins to rise again like a f a i n t 
and distant star. Even in the to-
talitarian countries they speak once 
more of the dignity of man. Is it 
no't clear that we shall come out 
of our dread conflict with little ex-
cept that boon? And is it not also 
clear that having this as a f a i t h 
and a principle we shall once more 
be infinitely rich in hope and pur-
poseful resolution? 

The Catholic can only say to all 
who are of good will: "Let us look 
about us and see that there is in 
reality neither Jew nor Gentile, nor 
bondservant nor free man, nor is 
there an impassable gulf between 
those from the Orient and those 
from t h e West. Holy is the Lord 
of us all, who has strangely covet-
ed our holiness. We shall go out 
again into the vineyard and unto 
the sowing. Our sons shall make 
a pact with one another so that 
His will may be done, not in dire 
anguish any longer, but in joy. For 
when His Kingdom comes, the song 
of our victory over 'ourselves shall 
be heard over the earth." 



THE CATHOLIC HERITAGE OF AMERICA 
by Francis P. Matthews 

Supreme Knight, Knights of Columbus 
Address delivered on July 2, 1944 

Proud indeed in ancient times fantastic. His conception of the-
was the boast, "I am a Roman cit- universe, though the product of 
izen." Prouder yet, today is the scientific learning, was not the real 
boast, "I am an American citizen." sustaining force that supplied the 
For more than twenty-three mil- indispensable perseverehce which 
lions of people in this beloved land ultimately conquered the heart-
of liberty and freedom, the proud breaking rebuffs imposed upon him 
claim is, "I am a Catholic Ameri- so cruelly by the pitiless groups 
can citizen!" t o whom he appealed for support. 

It was something more exalted 
What is the Catholic heritage of t h a n a n a k e d s c i e n t i f i c theory 

America? To Catholics, America t h a t m a d e i t p o s s i b l e f o r h i m 
can give thanks for her dis- to e n d u r e ridiCule, starvation, phy-

1 covery, her exploration, her very g i c a l p a i l l j a n d m e n t a l torture in be-
name. They baptized this conti- h a l f o f h i s profound conviction; it 
nent, its rivers, its lakes, its moun- w a g t h e u n f a l t e r i n g faith of a de-
tains, its valleys, and its very y o u t a n d | | y g j | christian in the 
hearthstones, and enriched them P r o v i d e n c e o f Almighty God. 
with the names dearest to our Faith A p a g a n h e a r t c o u l d n o t 
as all the while they bore tidings ^ p e j . g e v e r e d i n t h e face of 
of the unknown Christ to the be- ^ d e v a s t a t i n g s c o r n a n ( J d i s . 
nighted natives. - b e l i e f . Faith in himself, faitli in 

Every school child knows the the integrity of his vision, f a i t h 
story of Christopher Columbus and in his religion—therein reposed 
of his landing on San Salvador. I the power and force which elevated 
wonder how many of them, or, for Columbus to the ranks of the im-
that matter, ho wmany of us, ever mortals. I t was the fire of his 
attempted to determine the origin Catholic faith that convinced Isa-
of the urge which impelled Colum- bella, the Catholic queen of Spain, 
bus to pursue this dream—the to pledge her precious royal jewels 
dream which, to the doubting to finance his voyage into the un-
Thomases of his day, appeared so explored western seas. It was his 



THE CATHOLIC HERITAGE OF AMERICA 31 

f a i t h that sustained him as he met 
and mastered the unknown. 

It was the Christian f a i t h animat-
ing his grateful heart that made his 
first . .demonstration at the moment 
when he stepped upon the shore of 
the newfound world a prayer of 
thanksgiving to the God of Hosts 
whose providential support and 
protection he recognized as the 
salvation of his hazardous mission. 
He proclaimed his Catholic f a i t h 
for the edification of all f u t u r e gen-
erations when he erected the beck-
oning arms of the Cross of Christ 
before the puzzled eyes of the won-
dering natives and christened the 
land San Salvaodr. 

Columbus, the Catholic discover-
er, was eagerly followed by the 
Catholic explorers whose courage 
and martyrdom are ineffaceably en-
shrined in the significant names 
which adorn the land, the sea, the 
rivers, the mountains, and the set-
tlements in every part of this land. 
It was Cabot, the Catholic from 
Genoa, who first discovered and ex-
plored our Atlantic shore; Verran-
zano who first saw the Hudson and 
named Long Island the "Isle of 
the Apostles §f Cartier who reveal-
ed the hidden vastness of the ma-
jestic St. Lawrence; Champlain, the 
founder of Quebec, who was the 
discoverer of Lakes George and 
Huron. There was LaSalle, the dar-

ing explorer of Lakes Erie and St. 
Clair; DeSoto, the discoverer of the 
Mississippi, the f a t h e r of waters; 
Father Allouez, the first to set sail 
on Lake Superior; Cadillac, the 
founder of Detroit; Father Mar-
quette, explorer of the great ter-
ritory which now comprises Wis-
consin and Michigan; Balboa, who 
first beheld the Pacific; Ecca-
lante, known f o r his finding of the 
Great Salt Lake; Juan de Padilla 
and Father De Smet, who crossed 
and recrossed the great central 
plains which now comprise the ter-
ritorial heart of our nation. Flori-
da was named a f t e r Easter, the day 
of its discovery. In California al-
most every community was a Fran-
ciscan Mission—San Diego, Los An-
geles, Monterey, San Francisco, 
Sacramento. The coast of Wash-
ington, out in the great northwest, 
was first visited by Catholic Span-
iards. Father Gibault, the mission-
ary from Quebec, has left his last-
ing influence, on the great states of 
Indiana and Illinois. Let us re-
call also St. Augustine, the oldest 
city in our country; Sante Fe, the 
next; Vincennes, Natchez, Macki-
nac, Niagara, Mobile, New Orleans, 
Joliet; and the rivers of Sacramen-
to, San Joaquin, and countless other 
streams, communities, and areas, 
each one Catholic in name, dis-
covery, exploration, or settlement! 
And all comprising an indestruc-



32 THE CATHOLIC LAYMAN AND MODERN PROBLEMS ' 

tible reflection of the religious faith 
of the daring men who pioneered in 
drawing the veil which, until their 
time, had concealed the latent nat-
ural resources and the slumbering 
potential power in this promised 
land—resources and power awaiting 
the genius of those who were to 
fashion, from the raw and unsettled 
wilderness, the miracle of human 
freedom under constitutional gov-
ernment. 

Those Catholic explorers were 
accompanied, or promptly followed, 
by the Franciscans, the, Jesuits, and 
the white-robed Dominicans. These 
heroic missionary priests penetrat-
ed the remotest lairs of the uncivi-
lized Indians, some of them to be 
burned at the stake, others to suffer 
martyrdom through unspeakable 
-savage torture. Many of them, 
fortunately, were able to win the 
natives to the Banner of Christ, 
and to establish the first rude 
chapels of Christianity on the 
bosom of the virgin territories in 
which they labored. 

Their sufferings, their sacrifices, 
their inspiring martyrdom, and the 
f r u i t s of their explorations and 
missionary labors, also belong to 
the Catholic heritage of America. 

Discovery, exploration, and set-
tlement are but a part of the f r u i t s 
of Catholic effort in the building 
of this nation. In the field of gov-

ernment, in the field of education, 
in the field of social welfare, and on 
the battlefield, the Catholic citizen 
has been exemplifying- his unshak-
able loyalty to the fundamental 
conception of our national philos-
ophy as embodied in those immortal 
charters of human dignity and lib-
erty, the Declaration of Indepen-
dence and the Federal Constitution. 

It is a first principle of Catholic 
belief that the rights of man are 
not bestowed upon him by virtue of 
any circumstance of race, color, 
creed, or class. Neither may they 
be withheld from him by any gov-
ernment or temporal authority. The 
Church has maintained from the be-
ginning that the individual's rights 
are his inalienable birthright, given 
to him as a human being, by God, 
and that no government may de-
prive him of his inherent right to 
exercise his free will to resist what 
his conscience denounces as evil. 

That principle, which is the sine 
qm non of t h e Declaration of In-
dependence and the Bill of Rights, 
was succinctly expressed in the 
writings of Cardinal Bellarmine in 
the fifteenth century. Thomas J e f -
ferson is said to have had Cardinal 
Bellarmine's writings on the shelves 
of his private library, and to have 
been influenced by their jealous 
concern for the sacredness of the 
God-given rights of the individual. 



THE CATHOLIC HERITAGE OF AMERICA 33 

That solicitude for the welfare 
of the human being is reflected 
with reassuring consistency in the 
repeated declarations of the Amer-
ican bishops released at intervals 
throughout our nation's history. 
They have spoken invariably in be-
half of liberty of conscience or f o r 
freedom of religion; they have ap-
pealed f o r a living wage f o r the 
working man and for equity in 
international economy,, or for free-
dom from want; they have urged 
better understanding and mutual 
forebearance among nations, or 
freedom from f e a r ; they have de-
fended the right of the individual 
to resist and protest against ruth-
less domination by tho^e in power, 
or freedom of speech. 

The modern State is displaying 
a disquieting tendency to arrogate 
to itself functions previously re-
served to' the home and Church: 
In the field of education, this trend 
is most apparent. The Catholic 
Church stands squarely opposed to 
this dangerous development. It rec-
ognizes that the child belongs to 
its parents, who are primarily re-
sponsible for its education and 
spiritual training. To meet that 
obligation, Catholics have es-
tablished their own educational 
system. As good American cit-
izens, they pay their taxes to 
maintain the public schools, which 
mostly they do not use. From 

their personal, and frequently 
limited, means, they have contribu-
ted magnificently to provide their 
own school buildings and maintain 
a high standard of education in 
which religiousi instruction is a 
first requirement. The Church be-
holds in the child the precious f r u i t 
of family life, and recognizes the 
sinister menace to society in any 
scheme which would deprive the 
child of natural home influences 
and direction. It has fought un-
remittingly against every effort Of 
the-subtle apostles of Statism to 
invade this sanctuary of par-
ental right. The age-old wis-
dom of this position of the Church 
is convincingly confirmed as we 
learn more of the sad consequences 
resulting to youth in those lands 
where home and family are sub-
ordinated to the godless theory of 
state supremacy. 

In her schools, her hospitals, her 
orphanages and homes f o r the old 
and infirm, the Church has main-
tained her unfailing concern for 
the natural beneficiaries of her ma-
ternal solicitude. To measure the 
value of that contribution to social 
welfare in material worth, or even 
in terms of human betterment, 
would be impossible. Its accomp-
lishment is an inevitable product 
in the fulfillment of the spiritual 
mission of the Church. It, too, is 



34 THE CATHOLIC LAYMAN AND MODERN PROBLEMS ' 

a part of the Catholic heritage of 
America. 

Today the sons and daughters 
of Catholic parents are fighting side 
by side with their comrades of 
other faiths, sacrificing and dying 
f o r their common country. These 
Catholic boys and girls are the 
product of a religious teaching 
which pledges them to uphold their 
government in every- exigency. 
Their forebears have fought and 
died on every, battlefield in every 
war in the nation's history. 

They know of the contributions 
of their co-religionists to the build-
ing of America. They know of her 
discovery by Columbus, the Catholic 
origin of her name, the Catholic ex-
ploration and settlement of much' 
of her vast area. They are f a -
miliar with the Catholic principles 
permeating the Declaration of In-
dependence and the Federal Con-
stitution, and influencing our Amer-
ican civilization. They know of 
the ceaseless effort of their Church 
to safeguard the home, preserve 

the family, and influence education 
and social welfare by means of re-
ligious principles. They are con-
scious of the legiohs of their f a i t h 
who have met the patriot's highest 
test—suprême sacrifice in his coun-
try'p cause. 

They know all those things, I 
say, but, if they think of them or 
mention them at all, they do so just 
as we have outlined them today, not 
to boast, not to compare, not to 
distinguish ourselves from our fel-
low-Americans. 

They and we review these Cath-
olic contributions to American civ-
ilization that we may be refreshed 
and invigorated by the inspiration 

• which they afford; that we may bet-
ter realize the privileges and op-
portunities of our American citi-
zenship, which make such contribu-
tions possible; that, conscious of 
ou? obligation to our country, we 
may, by emulating the example of 
the Catholic patriots Who have pre-
ceded us, become better Catholics 
and better .citizens of America. 



GOD'S COUNTRY 
by ° Clarence Manion 

Dean, College of Law, Notre Dame University 
Address delivered on July 9,'1944 

"This is God's country!" At one source and seed of ij our choicest 
time or another, practically every- American blessings. It is respon-
body has paid this enthusiastic sible for all the prized special 
compliment to some place in some characteristics of our country in 
part of the world. Of course, the precisely the manner that root, soil, 
expression is a mere figure of sun, and rain are responsible for 
speech. All countries belong to the edible f r u i t s that now weigh 
God, just as all people are God's the branches of our trees. To 
children. Yet, just as some people understand this is to solve the 
are more conscious of God's f a t h - sweet mystery of American life, 
erhood than others, so also some "Our Country!" What doAwe 
places are more clearly marked mean by that expression? We 
with God's ownership than certain certainly mean more than its peaks, 
other places. Such a mark is , in- prairies, cities, industries, fields, 
delibly upon the United States of and farms, or all of them 
America. Truly enough, the mark put together. Physically and geo-
is not as apparent now as it was graphically, the United States 
in the beginning, but this is not has many prototypes. Else-
too surprising.; We know that where in the World some fields 
many of the people made in the are much richer than many of ours; 
image and likeness of God man- some mountains are higher; some 
age to disguise the image and views and vistas more picturesque 
distort the likeness. In much the than those in this country. Ours 
same manner, the mark of God's is by no means the greatest res-
special title to our beloved country ervoir of all varieties of natural 
has now been pretty well obscured resources. We have the largest 
by an unfortunate combination of productive capacity and the Over-
ignorance and connivance. But the whelming bulk of all existing mod-
mark is still there, make no mis- era conveniences, but these are 
take about that. Remember, too, merely physical things, the tangible 
that this mark of God upon our translations of the ability and re-
United States is the veritable sourcefulnes3 of our f r e e men and 



36 THE CATHOLIC LAYMAN 

women. This ability and resource-
fulness constitute the f r u i t s of this 
country; they are not the country 
itself. But the f r u i t s arev a clue 
and that clue takes us directly to 
the point—to the vital principle of 
our American life breathed into 
the United States at the moment of 
its birth by the inspired genius 
of those who baptized the infant 
republic with the holy waters of 
God's creative purpose. 

When the first news of some 
startling event reaches the ears of 
the average man, certain questions 
pop into the mind. He wants to 
know just what happened, what 
caused it, and what,' if anything, 
was the alternative. These ques-
tions suggest themselves to us as 
we confront the altogether start-
ling fact of the birth and baptism 
of the American Republic. What 
happened is unmistakable. Out of 
what the Founding Fathers called 
"a decent respect to the opinions 
of mankind," they thoroughly ex-
plained the action. taken, together 
with all. of its motives and purpos-
es. This action dissolved "the po-
litical bands" which had connected 
the American and British people. 
In performing it, the Founding 
Fathers lifted and removed from 
the limits of the new United States 
all of the sanctions, force, and ef-
fectiveness of British Government. 
Simultaneously, they established 

AND MODERN PROBLEMS ' 

and declared the sanctions, force, 
and effectiveness of the new gov-
ernment of the United States, 
which" they then and there estab-
lished upon definite and completely 
comprehensive principles. Nowhere 
in history has a revolution been 
more sharply,- suddenly, and pre-
cisely accomplished. The Founding 
Fathers told the world exactly why 
they considered the British gov-
ernmental system unsatisfactory 
and intolerable. In the same breath, 
they proposed and established a 
brand new political system, "lay-
ing its foundation," as they de-
clared at the time, "on such prin-
ciples as to them" seemed "most 
likely to effect their Safety and 
Happiness." They then wrote what 
is at once the most compact, com-
prehensive, arid unequivocal para-
graph of political principle that the 
world has ever seen. Listen to i t : 

"We hold these truths to be 
self-evident, that all men are 
created equal, that they are en-
dowed by their Creator with cer-
tain unalienable Rights, that 
among these are Life, Liberty 
and the pursuit of Happiness. 
That to secure these rights, Gov-
ernments are instituted among 
Men, deriving their just powers 
from the consent of the governed. 
That whenever any Form of Gov-
ernment becomes destructive of 
these ends, it is the Right of the 
People to alter or to abolish it, 

• and to institute new Govern-



GOD'S COUNTRY 37 

ment, laying its foundation on 
such principles and organizing 
its powers in such form, as to 
them shall seem most likely to 
effect their Safety .and Happi-
ness . . . . . " 

This paragraph is the really as-
tounding and mystifying fact 
about the American Revolution. Its 
fearless and uncompromising post-
ulates plumbed the very depth of 
philosophy and theology. This 
paragraph reached down to the 
bedrock of religious and political 
principle, and a f t e r sweeping that 
bedrock clean of all equivocation 
and compromise, it etched into its 
eternal surface a clear design of 
the American Constitutional Sys-
tem. 

Today, as we look-at those sweep-
ing affirmations, it is difficult to 
realize that they were signed in 
complete unanimity by all of the 
representatives in Congress. Such 
support was no mere casual or 
routine performance. Each of the 
Continental Congressmen affixed 
his signature at the expressed risk 
of his life, his fortune, and his 
sacred honor. The adoption of the 
Declaration came only a f t e r full 
debate and studied alteration of its 
original text. Jefferson had sub-
mitted his first d r a f t to Adams and 
Franklin and, following suggestions 
from each of them, he made a few 
verbal changes. However, when 

the document was submitted to the 
entire Congress, it was changed 
materially. Large sections were 
deleted entirely and, in two in-
stances, significant additions were 
inserted; This is proof positive 
that the entire content of the Dec-
laration was thoroughly reviewed 
and that each word was carefully 
weighed. It is more than merely 
significant that the important para-
graph that I have just quoted was 
allowed to pass unchallenged into 
the final and official version. Ob-
serve now that it was these un-
questioned and unchanged provis-
ions that dedicated the" new Am-
erican Government to the accom-
plishment of God's will in creation. 
As we have seen, they declared 
with uncompromising finality such 
things as the universal Father-
hood of God, the equality of men 
before their Creator, the unalien-
able character of the God-given 
rights of man, and. the perpetual 
function of man-opwered govern-
ment as the protector and conser-
vator j)f these rights. 

That such unimpeachable ortho-
doxy should emerge from this 
group of eighteenth century farm-
ers, lawyers, and businessmen is 
little short of miraculous. These 
Continental Congressmen repre-
sented a complex and diversified 
population which embraced ; many 
nationalities and a great variety of 



38 THE CATHOLIC LAYMAN AND MODERN PROBLEMS ' 

religious creeds. Yet, practically 
on the spur of the moment, they 
fashioned a platform of principle 
which, though strictly and uncom-
promisingly dogmatic, was a t the 
same time broad enough to accom-
modate all who were conscientious-
ly and faithfully the children of 
God. How did it happen? 'To what 
source did these Founding Fathers 
repair to obtain the inspiration 
and materials for this achieve-
ment? In a letter many years 
later, Jefferson stated that he had 
not copied the sentiments of the 
Declaration from any previous 
writing. He likewise denied that 
it was his intention to express any 
novel or original ideas. The Dec-
laration, he said, was the "common 
Sense" of the subject, a valid pro-
jection of the "American Mind." 
In other words, the Declaration 
was not merely something that J e f -
ferson and the Founding Fathers 
had said; it was much more than 
t h a t ; it was what the American 
people felt and believed. 

In the Declaration's platform of 
principles, there is much that 
closely resembles other writings 
familiar to Jefferson and most of 
his associates. Among such com-
monly credited sources are the 
works of John Locke, Algernon 
Sidney, and thè Preamble to the 
Virginia Bill of Rights. Never-
theless, upon scrutiny, the differ-

ences between these and the Dec- I 
laration itself are much more sig- I 
nificant than their similarities. 

For instance, whereas , Locke I 
thought and wrote of the Natural I 
Law as if it were the blind in- I 
stinct of man, the reference in I 
the Declaration is to "The Laws of I 
Nature and of Nature's God." Sid- I 
ney had agreed that man Was nat- 1 
urally free and that just govern- I 
ments are based upon consent but, I 
like Locke, he credits man's in- I 
herent nature rather than the de- I 
sign and purpose of man's Creator. I 

This same distinction carries in- I 
to the Virginia Bill of Rights which I 
was published just a few weeks I 
before the Declaration of Indepen- I 
dence was written. The Virginia I 
Bill says "that all men are born I 
equally free and independent and 
have certain inherent and natural I - - . I 
rights." The Declaration of Inde- I 
pendence states that "all men are f 
created equal, and endowed by their | 
Creator with certain unalienable [ 
rights." There is the difference I 
of day and night between being 
"created equal" and simply being 
"born equally f r e e ; " between rights 
"endowed" by the "Creator" and 
rights that' are simply "had" with-
out clue or reference to their 
source. The Virginia Bill merely 
states .the fact while the Declara-
tion of Independence gives both 
premises and their inescap-



GOD'S COUNTRY 39 

able conclusion. The former des-
cribes the condition of man while 
the latter explains that condition 
and puts it in perspective. 

In the great libraries of Phil-
osophy, Theology, and Political 
Science -that w e r e " scattered 
throughout the world in 1776, J e f -
ferson and his associates could 
have found ample and complete 
justification for the principles 
they inserted into the birth cer-
tificate of our Republic. In the first 
century, St. Paul had written, con-
cerning the equality of man as 
follows: "There is neither Jew nor 
Greek, there is neither bond nor 
free, there is neither male nor fe-
male. For you are all one in 
Christ Jesus" (III Galatians 26: 
28). 

Passing to the riteh and in-
spiriting accumulations o'f early 
saints and scholars, they would 
have found in the thirteenth cen-
tury writings of St. Thomas Aquin-
a i substantially all of the principles 
of which the Declaration was fab-
ricated. Here is a typical quota-
tion : 

"The Kingdom is not made for 
the King but the King for the 
Kingdom, for God has consti-
tuted Kings to rule and govern 
and to secure to everyone the 
possession of his rights; such is 
the aim of their institution: but 
if Kings, turning things to their 
own profit, should act otherwise 

they are no longer Kings but 
t y r a n t s " (De Reg. Princ., Cap. 
I I ) . 
St. Thomas wrote this 500 years 

before the American Revolution. 
Nevertheless, it sounds very much 
like Jefferson's references to 
George III. 

Going into the seventeenth cen-
tury, the Founding Fathers would 
have discovered the Jesuit, Francis 
Suarez, saying that "Nature made 
man positively free with an in-
trinsic right to liberty," and that 
"the State has legitimate power 
over private persons and their 
goods only in so f a r as this is 
necessary for their due govern-
ment" (De. Leg., L I I C x IVN 16, 
19). Here Father Suarez is say-
ing substantially what the Dec-
laration qf Independence said 150 
years later, namely:. "to secure 
these rights, Governments are in-
stituted among Men," and that 
when government goes beyond the 
scope of that special agency, it's 
acts are unjustifiable and void. 

In the comprehensive writings 
of Cardinal Robert Bellarmine, the 
Founding Fathers would have dis-
covered the most pointed of all 
precedents supporting the philoso-
phy of the Declaration. How well 
they were acquainted with the 
works of Bellarmine is a matter 
of speculation. However, here are 



40 THE CATHOLIC LAYMAN AND MODERN PROBLEMS ' 

two of the many pertinent sent- country on earth. From this in- I 
ences from the Cardinal's works, herent equality before God, the Am- I 
all of which were written more erican democratic doctrine Of I 
than 150 years before 1778: equality before the law is a nat- I 

In a commonwealth all men are ural and inescapable deduction. In 
born naturally free and the peo- this connection,, let it be forever I 
pie themselves hold the political remembered that without the first I 
power so long as they have not American doctrine, namely, the I 
transferred this power to some e q u a l i t y . o f m e n before God, the 
King or Ruler" (De Clericis, Ch. . / . . , ^ • , 
y j j ^ second American doctrine, namely, I 

"The law is manifestly not re- t h e equality of men before the law, 
pugnant to true liberty; for j t s becomes a senseless and insupport-
purpose is not to impede the able cliche. 
choosing of good and the rejec- This operation of religious cause 
tion of evil but to promote the a n d d e m o c r a t i c effect is a persis-exercise and enjoyment of liber- , , , ± • * a e . „ ,'M T • • SSL v \ tent and characteristic feature of ty (De Laicis, Ch. X). . 

American law and government. The 
Now whatever may be its re- American Tree of Liberty is lit-

lationship to these and others of its erally loaded with the rich, f r u i t s 
possible sources, the striking ob- 0f this operation. Unfortunately, 
vious thing about the Declaration the overwhelming majority of us 
is its unequivocal directness in use and enjoy these f r u i t s without 
linking government with God-, and the slightest knowledge of the: 
human rights with the Omnipotent sacred soil from which the tree it-
Creator of all men. Most positive- self proceeds. Our generation is 
ly, the Declaration puts the equal- prone to think of what we call 
ity of men in the clear perspective the American Way of Life aS* a 
of God's Universal Fatherhood benign social climate that is spon-
where, of course, it properly and taneously radiated-from the sunny 
exclusively belongs. It is most im- disposition and shining intellects 
portant to ponder what the Dec- of the American people. The 
laration states on this subject, growth of this parasitic and faith-
namely: "that all men are created less egotism has obscured the es-
equal." This is exactly true. The sentially- religious nature of the 
expression signifies equality in the American Republic, Unable any 
sight of God. It describes the "only longer to ¡see the clear mark of 
type of human equality that is God upon our political and legal 
to be found here or in any other systems, we have come to believe 



GOD'S C O U N T R Y 41 

that we can have liberty while we 
deny the Author of liberty; that 
we can promote democratic ideals 
while we reject the basic democra-
tic formula, namely, the equality 
of men before their common Crea-
tor.» 

The prevalence of these palpably 
false and un-American notions con-
stitutes what is at best a suspend-
ed .sentence of death against the 
American Constitutional System. 
The Founding Fathers were wiser 
in their generation than are these 
twentieth century children of iight. 
The self-evident truths which our 
ultramodern intellectuals glibly 
call "obsolete absolutes," the' Found-
ing Fathers regarded as the com-
mon sense of the subject, the sup-
porting foundation for their tem-
ple of American liberty without 
which it would long since have 

crumbled into dust. These Found-
ing Fathers were, above all else, 
realistic and practical men who 
knew that "unless the Lord build 
thé house, they labour in vain that 
build i t " (Psalms 126:1). Thus, 
alert lest their risks and labors be 
in vain; the Continental Congress 
added two, only two, completely 
new clauses to Jefferson's or-
iginal d r a f t of the Declaration. 
The first of these said: "appealing 
to the Supreme Judge of the world 
for the rectitude of our intentions;" 
and the second was: "with a firm 
reliance on the. protection of Divine 
Providence . . . " 

The Founding Fathers were de-
termined that there should be no 
mistake about their intentions and, 
indeed, there can be none. This 
is the land that the Lord hath 
made. This is God's Country! 



OUR CONSTITUTIONS IN PERSPECTIVE 
by Clarence, Manion 

Dean, College of Law, Notre Dame University 
Address delivered on July 16, ,1944 

If there ever was a time when the Some say that they are healthy I 
people, of the United States could growing pains; others, that they are I 
profit from a thorough understand- sure portents of the ancient plague. I 
ing of their unique political and Between these hotly debating ex- I 
legal system, that time is now. Most perts, the American people s t a n d i 
of the world around us is sick un- mute and bewildered. Of and by I 
to death. With the fjill vigor of ourselves, we are unable to tell what I 
our contrasting health, we have ails us because, as a people, we are I 
rushed to its bedside. The world's now without any real understand-1 
sickness is the disease of Des- ing of our own unusual political I 
potism. This is a deadly plague nature. We do know from experi-l 
that recurrently has scourged man- ence that our greatest and blood- I 
kind from time immemorial. For iest sacrifices are made in remote I 
168 years, which is all of its life parts of the world, as we bind up I 
to date, the United States has sue- the wounds of other peoples and I 
cessfully resisted this destructive nurse them out of strange diseases I 
malady. We eventually came to be- that never seem to strike us here I 
lieve that we were immune to its at home. This would seem to prove I 
ravages. This complacent convic- that America enjoys a healthy po-1 

"tion grew steadily until a few years litical climate while much of the I 
ago the expression, " I t Can't Hap- Old World does not, but few trouble I 
pen Here," attained the status of to explain the reason why this is I 
an American truism. , ' so. 

Nevertheless, the fact t h a t it can The fact is that the customary! 
and does happen elsewhere, and practices of American Freedom I 
each time with a wider range of long since passed from the state of I 
mortality, has shaken popular con- conscious action into the realm of I 
fidence in the quality of our im- subconscious reaction. The paths! 
munity. We now feel strange, dis- of our liberty were beaten clean I 
comforting symptoms. Professional by those Americans who went be-| 
diagnosticians divide sharply on the fore us. We followed those paths I 
nature of these manifestations, like sheep while we gave our con-J 



OUR CONSTITUTIONS IN PERSPECTIVE 43 

scious minds to other things. This 
is not surprising. The basic pro-
cesses of modern life work so 
smoothly that all of us perform 
them subconsciously until some-
thing goes wrong. When that hap-
pens, we are shocked to find how 
little we know about the workings 
of the simplest things. 

It is like this with t h e beaten 
paths of American liberty. Now, 
all of a sudden, some of the paths 
are called inadequate; many of the 
others are made to appear less clear 
than they used to be. Such paths 
as "The Constitution," "The Bill" 
—or is it the Bills—"of Rights," 
"local Self-Government," "The Sep-
aration of Powers," "States' 
Rights," and "Checks and Bal-
ances," are said to cross and con-
tradict each other at many points. 
Alternately, we are urged to' ignore 
the old paths, to strike out in new 
directions, to stand still, to go back. 
One thing is certain. If we, as a 
people, are to retain the wholesome, 
plague-free climate of American 
freedom, a great many of us must 
quickly put our conscious minds to 
work on the basic essentials of oar 
constitutional system. Its im-
portant features, long taken for 
granted, must now be explained. 
That explanation must be inspired 
with a .great genius f o r simplifica-
tion. 

As a people, we are notoriously 

susceptible to the simplified slogan. 
To a great extent this very suscept-
ibility is responsible for the-present 
confusion and conflict in our po-
litical thinking. Somewhere along 
the line of our recent history, the 
word "Democracy" was deliberately 
"sold" to the American people as a 
simple synonym for all the many 
implications of American Liberty. 
Because the word "Democracy" is 
plausible and easy to remember, ¿he 
sterner and more involved word 
symbols of our unique political sys-
tem were gradually discarded in its 
favor. But the trouble with the 
term "Democracy" is the fact t h a t 
it has been broadened out of all 
depth. Any politically descriptive 
term thát can be applied indis-
criminately to the governments of 
Great Britain, China, Russia, Po-
land, Czechoslovakia, Finland, and 
the Uunited States of America is 
obviously incapable of symbolizing 
the distinctively individual thing 
that our American political system 
undoubtedly is. "That system must 
be called by its right name; nick-
names encourage substitutions. 

America is different. The beaten, 
paths of American freedom con-
stitute the pattern of and for" that 
difference. If those paths con-
fuse us now, it is only because we 
have lost perspective. An aerial 
photograph of these paths of our 
American Constitutional System 



r 
r 
1 
t 
£ 
It 
:t 
t 
r 
f 
I 
t 
I 
r 
t 
I 
r 
v 

44 THE CATHOLIC LAYMAN AND MODERN PROBLEMS ' 

will give us this perspective so God, government would not be con-
necessary to determine their ori- fined to certain designated paths, 
gins, general directions, and ulti- Without God, government could go 
mate destinations. Let us take where it pleased. No citizen would 

~ such a photograph and examine it. have any rights or immunities that 
We see now that all these paths a godless government would tyj 
have a common origin, a common obliged to respect. Under such a 
direction, and a common destina- godless government, every man's 
tion. They all originate in the life would be lived at the mercy of 
American Declaration of Indepen- the State.' Personal liberty would 
dence. In that document, with the disappear. The citizen's every ac-
first breath of the new life of the tion would be subject to State di-

* Republic, it was decided and de- rection and control. Without the 
clared that all American govern- Supreme Omnipotence of God, the 
ment was to be man's agent for State would be the- all-powerful | 
the protection of God's gifts. These master of mankind. There would 
g i f t s of God are the inalienable be no conceivable authority above 
rights of each person. it. On the other hand, with God 

The paths of American Liberty and God-given rights, Government 
are the constitutionally established drops from master to servant. The 
roads which our local, state, and area of its-activity shrinks to cer-
national governments must use in tain narrow lines of action in cer-
achieving American Government's tain well-defined areas. Thus, the 
one true mission. That mission is existence and power of God is the 
the protection of the God-given ultimate difference between free-
rights of man. Before we examine dom and slavery, between liberty 
the course and construction of any and tyranny, between the deadly 
one of these roads in particular, swamp fever of despotism and the 
let us observe the origin and ulti-. healthy climate of American con-fc 
mate destination of the whole road stitutionalism. f 
system. Our perspective reveals It now appears that the whole | 
that all these roads begin and end road system of American Liberty is 
in God, the Creator. God is the expressly designed to limit and sub-
source of all the rights which the ordinate government and empower 
roads of American law and govern- it only to serve man's eternal n a t u r e ! 
ment are designed to protect. With- as a creature of God. The . f r a m e r s l 
out God, there would be no rights of that system knew that govern-l 
and consequently no roads. Without ment has an innate tendency t o l 



OUR CONSTITUTIONS IN PERSPECTIVE 45 

reach for omnipotent powers. To 
resist this tendency and to keep 
American Government in its place, 
they first arranged the roads of 
government into two separated sys-
tems of pathways—the one, State, 
the other,, Federal; then, within 
these tWo main divisions, individual 
roads in each system were reserved 
¡for. special branches of State and 
Federal Government. In each of 
¡the two divisions, the legislatures 
were given the exclusive use of one 
road, the judiciary another, and 
the executive a third. The early 
(American designers of this involved 
network of governmental pathways 
were convinced that the two main 
divisions, State and Federal, should 
be sharply separated, and that with-
in each of those divisions, the 

I branches of government should be 
i e | k e p t well apart from one another. 
lelThey knew that the merger of 
e- »ranches or the union of divisions 
tylvould make the force and power of 
ly government irresistible. This ac-
iielounts f o r the studied pattern of 
n-separation in the American paths 

|>f liberty. If our presently dis-
"lelinited roads of government were 
islombined into one broad, smooth 
b-|iighway, the unified force of gov-
erlrnment would probably drive 
re ¡Straight ahead for the old goal of 
¡rslmnipotence. 
•n-| Thus, the American form of gov-
tolrnment was expressly designed to 

hold and contain its sacred and es-
sential substance. That substance is 
simply the divine purpose of God 
in the creation of f r e e human be-
ings. In acknowledgment of this 
substance, not only our Declaration 
of Independence but, likewise, each 
of our forty-eight State Consti-
tutions expressly proclaims either 
the existence of God, the existence 
of the God-given inalienable rights 
of man, or both. Many years ago 
in one of its important decisions, 
the Supreme Court of the United 
States paid its official respects to 
this substance in the following 
words : 

"The rights of life and per-
sonal liberty are natural rights 
of man. 'To secure these rights' 
says the Declaration of Indepen-
dence, 'governments are institu-
ted amongst men, deriving their 
just powers from the consent of 
the governed.' The very highest 
duty of the States, when they en-
tered the Union under the Con-
stitution, was to protect all per-
sons within their boundaries in 

. the enjoyment of these 'unalien-
able rights' with which they were 
endowed by their Creartqr." (U.S. 
v. Cruikshank, 92 U.S. 542) 

In chaining American Govern-
ment to the high duty stated in 
the foregoing quotation, the Fath-
ers of our Constitution frankly ac-



46 THE CATHOLIC LAYMAN AND MODERN PROBLEMS ' 

knowledged that unlimited govern-
ment is tyranny, regardless of the 
name by which it was, is, or will 
ever be called. They likewise ac-
knowledged that the last and best 
means of preserving human liberty 
and keeping government within its 
proper limitations is an official and 
universal respect for the supreme 
l,aws of God. 

"The laws of Nature are the 
laws of God," argued George Mason, 
the distinguished author of the 
Virginia Bill of Rights, four years 
before the American Revolution. 
Continuing in the same case, he 
said: God's "authority can be su-
perseded by no power on earth. 
All human constitutions which con-
tradict His laws we are in con-
science bound to disobey" (1772 
General Court of Virginia—Jeffer-
son) . This was the consistent theme 
of American constitutionalism from 
its genesis right down into the 
present century. 

Today, however, this orthodox 
construction is obnoxious to many 
people. A f r e s h form of paganism 
is currently popularizing the no-
tion that the f u t u r e happiness and 
security of a nation calls f o r the 
establishment of an all-powerful 
government. According to the pros-
pectus of this new dispensation, God 
is to be liquidated while the whole 
gamut of human life is rendered 
unto Caesar. This is more than a 

political movement; it is a new re-
ligion. Heaven is to be brought 
down to earth through the interces-
sion of the Great God Government. 
After the Supernatural has been 
thoroughly naturalized, man need 
not look beyond the State. 

By the very nature of this new 
pagan political order, the new God-
State must be f r e e from constitu-
tional or moral limitations. Its de-
crees shall take precedence over 
constitutional bills of rights, as well 
as the Ten Commandments. We are 
assured that this new order will 
be the very optimum of "Democ-
racy," which gives the final four-
way stretch to that now thoroughly 
elastic term. 

This scheme is as unscientific as 
it is un-American. It is the egotism 
tical folly of the faithless who, re-
fusing to acknowledge and worship 
the One True God, have turned to 
the worship of the State. It illus-
trates anew that despotism and 
atheism are merely different sides 
of the same political profile. Con-
versely, it clinches the inseparable 
connection between human liberty 
and a system of government, such 
as ours, that is formed and built in 
the bright light of God's creative 
purpose. 

It is the irony of the new Pagan-
ism that it is advanced as the 
natural progression of "American 
Democracy" into the modern con-



OUR CONSTITUTIONS IN PERSPECTIVE 47 

ditions of modern times. It is the 
shame of modern leadership that 
no firm finger is put upon the error 
of this assumption. To this error 
Thomas Jefferson would repeat that 
" a legislative despotism is not the 
government we fought for," and 
George Mason would add that God's 
"authority can be superseded by no 
power on earth." Every generation 
has its "modern times" and "mod-
ern conditions." Every tyrant that 
has ever emerged from the despotic 
plague-spots of the Old World, in-
cluding those whom we are fighting 

today, has urged the peculiarity of 
his "modern conditions" as justifi-
cation for the chains that he has 

•wrapped around the souls of men. 
Lest this shrewd new Paganism 

engulf us, we must quickly learn 
what Lincoln well knew, namely, 
that this nation was conceived in 
liberty precisely because it was and 
is dedicated to the proposition that 
"all men are created," that* only 
under God may it have a new birth 
of freedom; and that without God 
it will certainly perish from the 
earth. 



SUMMING UP THE LAYMAN'S TASK 
by William Agar 

Executive Vice President, Freedom House 
Address delivered on July 23, 1944 

For the past eight weeks you has been a part of every religion 
have listened to distinguished Cath- and every great philosophy. Man I 
olic laymen speak on one or anoth- discovered long ago that he must I 
er phase of the great problems that love his brother as himself—that 
confront all men and women in this he must do unto others as he would 
country—all in the whole world have them do unto him if only 
in fact—at the present time. in order to be treated that way 

Tonight • we shall attempt to tie himself and thus to gain peace and I 
together some of the things that security. 
have been said and to draw general But the great traditions of Ju- I 
conclusions. Next week, in con- daism and Christianity have em-
cluding the series, we shall raise phasized that point and given it 
our "sights" into the f u t u r e and a greater sanction than the san-
try to look honestly at the things ction of pure self-interest. They 
which must be done. have laid it as a duty upon men 

The opening remark of the first because all men are children of one I 
speaker on this series was as fol- God and therefore brothers. Thus 
lows: "T'to layman's task, in sim- men became responsible to their 
pie terms, is to participate in the Creator for what they do to others, 
greatest thing in the world." He But these traditions, these sanc-
went on to say that this greatest tions, have been in existence a long 
thing is love—"love based on an time. In spite of them and, of 
appreciation of the dignity and course, with uncounted numbers of 
unique worth of every person"— individual exceptions, man contin- I 
love which will make men treat u e s to treat his fellows as though 
their fellowmen as brothers and they existed merely to be preyed 
with mutual trust and justice. upon for his own selfish advantage. 

There is nothing new about that And today, more than nineteen 
thought. I t is as old as man him- centuries a f t e r the founding of 
self. But it is none the less im- Christianity, the world is wrack-
portant just because it is old. The ed by suffering as it struggles to 
Golden Rule, or something like it, end the most widespread and des- I 



SUMMING UP THi 

tructive war of all time. A large 
part of the formerly Christian 
world repudiated its beliefs and, 
joining up with a pagan nation 
on the outer rim of Asia, set out 
to plunder the world and rule other 
men by brute force. 

Several of the speakers have at-
tributed the extraordinary fact 
that formerly Christian peoples 
have become the worst enemies of 
Christ to the secularization of so-
ciety which has proceeded through-
out many years, and to the impact 

1 of science, misconstrued of course, 
on the thoughts and the actions of 
men. 

Nor did these speakers t r y to at-
tach all the blame to those nations 
which started the present war. In 
one degree or another we are all re-
sponsible for this war, most of us, 
to be sure, more because of what 
we did not do than because of any 
positive action. 

It is true that our civilization 
is a Christian civilization. As 
such it cannot live with any soul 
other than a Christian soul, or with 
no soul at all. It is true also that 

I the impact of scientific knowledge 
has tended to make men forget-
ful, of God and of their dependence 
on Him. Men have liked to think 
that growing knowledge of how the 
universe of energy and matter 
works is the same thing as under-
standing how it came to exist or 

2 LAYMAN'S TASK 49 

being as able to bring it into 
existence. They used the inspiring 
concept of evolution as proof that 
man was only an animal—a think-
ing animal to be sure—-and, more-
over, one destined to progress to-
wards ultimate perfection here on 
earth through no effort of his own 
but simply because of a Law of evo-
lution which would carry him on 
and up regardless of what he did. 

This philosophy of progress sick-
ened under the impact of World 
War I and died during the world-
wide depression. But before it 
died it had weakened man's sense 
of his own moral responsibility. 

All these things that have hap-
pened have had their effect in cut-
ting our civilization off from its 
necessary foundation—that is, be-
lief in a permanent moral code in-
grained in the world by. God—a 
code which nations as well as in-
dividuals cannot flaunt without 
bringing disaster on themselves. 

It is well to consider what right 
we have to call our enemies wrong 
in their attempt to conquer the 
world. Of course we would fight 
back anyhow, simply because we do 
not wish to be conquered. But there 
is more to it than that. Even the 
atrocities the Nazis commit gainst 
the Jews and the Poles, in fact 
against all the conquered people of 
Europe, are wrong only if they are 
measured up against an unchang-



50 THE CATHOLIC LAYMAN AND MODERN PROBLEMS ' 

ing code which clearly indicates 
that they are wrong. 

The Nazis can justify these acts 
as expedient and clearly f o r the 
f u t u r e good of Germany and 
Europe if the State, as they claim, 
is above the law. 

Similarly there is no way to dis-
prove the right of the strong to 
crush the weak and plunder their 
belongings unless there exists a 
known reason why that action is 
evil. For that is the law of the jun-
gle and, if man is merely a beast, 
when did he cease to have the 
right to do this—provided he can 
get away with it? 

The act of starting a war of 
plunder and conquest, and all the 
horrors over and above those nec-
essary to prosecute such a war, 
are wrong, we know, because they 
go against the conscience of civi-
lized man—a conscience trained 
and nurtured through long years 
of Christian tradition. 

That knowledge is based upon 
belief in God, His law, and our ac-
countability to Him. That is why 
emphasis on the importance of our 
religious tradition and the danger 
accruing from the things that 
weaken that tradition has run like 
a thread through this series of 
talks. 

The Totalitarian State claiming 
unlimited competence over the 
minds and souls as well as the bod-

ies of men, seems almost the in-
evitable result of the materiali-
zation of the thinking of our age. 
It is the ultimate secular State, 
Leviathan," foreseen by the philos-
opher Hobbes, come to, destroy man-
kind which has wavered from its 
goal. For too long we have all 
served expediency and sought' se-
curity through material forms a-
lone. We have let supreme values 
become worthless, therefore force 
unrestrained seeks1 to take over 
our world. Power for power's sake 
justifies itself insofar as it can. 
succeed. 

The central attack of the thing 
we call Fascism is upon the worth, 
the dignity, of the human indivi-
dual. And it is plain why this i? 
so. Because while knowledge of 
that worth remains uppermost in 
men's minds there is no chance 
for Fascism or the Total State to 
assert themselves. 

Again, that is why you have 
heard repeated over and ovei- again 
the central Christian theme of the 
dignity of man as the child of 
God, the brotherhood of all men 
under God. I t is the only sure 
weapon we have with which to 
fight against the enemies of our 
civilization, both within and with-
out. Anything we do to weaken 
that concept lays us open to the 
same evil wjhich we are bleeding 
and suffering to overcome. 



SUMMING UP THE LAYMAN'S TASK 51 

~ For, as one speaker emphasized, 
" i t can happen here." " There are 
many tendencies in America, many 
things wè do or permit to be done 
which constitute a direct - denial 
of our own, our Christian founda7 
tions. fi 

Let's look back a minute. Our 
Declaration of Independence was 
the most extraordinary political 
document of its time—of all time. 
When the founders of this, nation 
decided the hour had come to break 
away from tyranny imposed from 
overseas, they did not immediately 
launch upon a revolution. Instead, 
and because of a "decent respect 
to the opinions of mankind," they 
explained to- the world what they 
were doing and why they weré.do-
ing it. Was ever a revolution start-
ed that way before? Wasrever a 
nation born more nobly? ' 

And remember that this great 
document bases men's- rights to 
life, liberty, and the pursuit of 
happiness on -the jfact that each 
individual is endowed with these 
rights by hjs Creator. All are 
created equal. This concept has 
its roots deep in, Catholic tradition 
but Americans t were the first to 
proclaim it to the world as a nation.. 
Many years later, in 1861 Président 
Lincoln could say, "-I have often in-
quired of myself what great prin-
ciple or idea it was that kept this 
Confederacy so long together. It 

was not the mere matter of separa-
tion of the colonies from the moth-
erland, but that sentiment in t h e ' 
Declaration of Independence-which 
gave liberty not only to the people 
of this country, but hope to all the 
world for all f u t u r e time/' . 

All this is true. But have we 
lived up to it? Let's consider two1 

things only. First anti-Semitism. 
There has always been a certain 
degree of social ostracism directed 
against the Jew, but it is only re-
cently that anti-Semitism ha§ tak-
en on the violent form it possesses 
today. Many of us; have drunk 
in Nazi propaganda and turned 

• our venom against the Jew seek-
ing to make him the-scapegoat for 
the war and for all the evils of our 
society. Those guilty of. this atro-
city come from every group—Cath-
olic, Protestant, and non-believer. 

.This is not primarily a Jewish prob-
lem, but it is a Christian problem— 
for we are the majority and we 
are responsible. 

Then consider the Negro. These 
people are Americans like ourselves. 
Yet in all parts of our country we j 
find them deprived of their rights 
to equal education; equal opportun-
ity, housing, recreation, sanitation. 
Here again the .problem is a major-
ity one. It. is almost literally true 
to say that there is no Negro prob-
lem in America: there is a White 
problem. The things we do harm 



52 THE CATHOLIC LAYMAN AND MODERN PROBLEMS ' 

the Negro but they do not corrupt 
him. They do corrupt the souls 
of those who impose them on the 
Negro. 

We cannot go on giving lip ser-
vice to ideals which we find it in-
expedient to try to put into prac-
tice. We cannot, at least, and 
expect to survive as a nation. For 
ideals must be nourished and, re-
newed just as surely as must our 
material bodies. 

Of course it is easy to see the 
evils in our midst—more partic-
ularly those of other nations— 
and, throwing up our hands, to say 
to ourselves, "the world i s too evil, 
there is nothing we can do to stop-
it from destroying itself." 

But that in itself is the greatest 
evil of all. We have a reservoir 
of faith in America—faith in God 
and f a i t h in man and in his ability 
to find a way out of the troubles, 
that "beset him. Catholics, Jews, 
Protestants, and countless men and 

women who profess no formal relig-
ion can and do subscribe with all 
their hearts and all their souls to> 
the fundamental belief of America. 
|g-the dignity of man and his, free-
dom under law to work out his des-
tiny as his conscience directs. -

All of us have been derelict in 
carrying out this belief—none dare 
throw stones at others.- But togeth-
er we witness a world struggling 
to rid itself of evils, the roots of 
which we can comprehend, and 
which we , see even in our own 
midst, We can and must work to-
gether to cure those evils. Those 
of us who have a religious moti-
vation for that work and who be-
lieve that, in the long run, such a 
motivation is needed to keep us 
headed towards our goal, owe it to 
ourselves and to the world to show 
by our acts that our" belief is 
justified. 

We dare not shirk that- respon-
sibility. 



THE FRAMEWORK OF PEACE 
by William Agar 

Executive Vice President, Freedom House 
Address delivered on July 30, 1944 

Last .week we emphasized the im- twenty-five years. Isn't that enough 
portance of living up to our Am- to show that our ideas about peace 
erican ideal and not despairing of and the means of getting it leave 
our ability to overcome the evils something to be desired? We 
of the day if we hope to bring thought that peace was static. We 
this great nation to the fulfillment believed we could have it and keep 
of its destiny. it by doing nothing, by simply re-

As a people we want and have fusing to become involved in war. 
always Wanted peace and the chance We confused peace with pacifism, 
to develop unhindered , by others. That could not succeed. We see 
Because of our unusual heritage it now. We see that peacevis hard 
of natural resources and because to come by and infinitely harder 
we did develop in an era during to retain—that we need to think 
which broad oceans furnished some and w®rk and struggle to retain 
semblance of security, we were it even as we now struggle to gain 
freed from any desire for aggres- the victory which will make peace 
sion and we came to regard our- possible. 
selves as set apart from the world. We have advanced this f a r in 

Of course this was never true America" under the impact of 
in fact. But we did believe we events. Our people "are convinced 
could trade and travel when and that we contributed to our own 
where we pleased, that we' could present troubles by our attitude 
take whatever part in world ec- a f t e r the last war, and they do 
onomics we saw fit to take—yet not want it to happen again. They 
play a game as observers only in want peace between nations—peace 
world politics and, when trouble _which can endure because it is 
brewed«; secure ourselves at willibased on law and on justice to all. 
behind a barrier^ of neutrality. | T h a t j s o u r a i m . W e fight to 

Following this course and desir-gwin the opportunity to establish 
ing only peace, we have becomegpeace. We kngw that if we do not, 
inevitably involved in the two great-^all the blood and tears and sacri-
est wars of history—both withinSfice of -countless millions of men 



54 THE CATHOLIC LAYMAN AND MODERN PROBLEMS ' 

and women throughout the world to the .moral law or to religious; 
shall once more have been in vain, sanctions that .-failed. Nations un-
We certainly, do not want to be- willing to accept moral responsi-
tray the men who are fighting for bility for world order permitted 
us. But how are we to accomplish the enemies of society to re-arm 
our purpose? What can we do? and. to set out once more on their 
. I t is not my aim to analyze the orgy of destruction. 
various proposals for world order ^ o f | g t a l k g y o u h a v e l i s t „ 
that have been advocated or to con- ^ g i n , g e r i . e s . h a v e e m . 
cern myself now with the plans g g g | g | g j g e c n l a r i z a t i o n g 
for peace which the leaders among | | | t ^ ^ o ( t h e | g g | 
the United Nations are working S a t g j . 

, -t, , ledge" of good and £vil, has per-
out. These proposals, these plans, «a g , , • „ . • • n , . , mitted men to seek material goals 
deal with the institutions which ,.- ., ., 

. | as their highest good until material 
form the framework of peace, just g ... . . 

, - things of their own making, wrong-
as bones and muscles form the , , l7 • . . , : . , „ , , • ly used, have come near to dgstroy-
framework of a body. Both, are . ; „ , , , , .. 

. . , . , mg them. You have also heard it 
essential. But they must be' an-£ . . , 

, , , . said many times that society must 
imated by a life force. Otherwise , 

, , . „,: , return to the fundamental moral 
they are useless and rapidry,decay. ."• . , * j 

,, principles upon which i t - i s found-
After the last war there were fm . , . , , I 

. * . , • ed if it is to avoid destruction, 
many good men with high ideals, 
including our own President, who. I believe, this has beerl-realized 
participated -in the attempt to at last by large numbers of peo-
write the peace. Yet the memory pie. Religious leaders have always 
of the failure of that peace is still claimed that no peace can endure 
sharp and bitter. It looms as an unless it has a place in it for God 
ever-present warning of impending and is founded on His laws. Sep-
disaster. arately, the highest authorities of 

For, in the reorganization of t h e ' the Catholic, Jewish, and.Protestant 
world, lust for power and p o s s e s - religious made pronouncements, 
sions prevailed over the .consider- during" the p a s t several years,- on 
ed judgment of those-who sought the requirements for peace. Finally 
justice; the selfishness of nations it became clear, that large areas 
led either to complete withdrawal of agreement existed between them, 
o r ' to demands impossible to ful- Then, on October 7, 1943, identical 
fill except at the" sacrifice of others, statements were given out. by the 
It was an. order devoid of reference leaders of the three groups. 



THE FRAMEWORK OF. PEACE 55 

These statements make no at-
tempt to water down differences 
in religious outlook. They contain 
seven propositions designed to 
point the way for every individual 
to promote the principles of the 
declaration within the framework 
of his own beliefs. And, since the. 
principles are the fundamental mor-
al ones—those, in fact, upon which 
America was founded as a na-
tion—all Americans, whether or 
not they; profess a formal religion, 
can subscribe to them. Their bas-
is is belief in the dignity of man 
and the need to regulate human 
affairs according to ethical prin-
ciples. 

As We look into the f u t u r e with 
an ardent desire« for peace and 
security and justice,, for all, let us 
see if we cannot work together to 
assure that the provisions for peace 
embody these seven points: 

1. The organization of a just 
peace depends upon practical recog-
nition of the fact that not only 
individuals but nations, states, and 
international society are subject to 
the sovereignty of God and to the 
moral law which comes from God. 

2. The dignity of the human per-
son as the image of God must be 
set forth ^ in all its essential im-
plications in an international dec-
laration of rights and must be vin-
dicated by the positive action of 
national governments and internat-

ional organization. States as well 
as individuals must repudiate racial, 
religious, and other kinds of dis-
crimination in violation of those 
rights. 
; 3. The rights of all peoples, large 

and small, subject to the good of 
the organized world community, 
must be safeguarded within the 
framework of collective security. 
The progress of undeveloped, colon-
ial, or oppressed peoples toward po-
litical responsibility must be the 
object of international concern. 

4v National governments and in-
ternational organization must re-
spect and guarantee the rights of 
ethnic, religious, and cultural min-
orities. to economic livelihood, to 
equal opportunity for educational 
and cultural development, and to 
political equality. . 

5. A/i enduring peace requires 
the organization of international 
institutions which will develop a 
body of international law, guar-
antee the faithful fulfillment of in-, 
ternational obligations, and. revise 
them when' necessary ; assure col-
lective security by drastic limita-
tion and continuing control of 
armaments, compulsory arbitration, 
adjudication of controversies, 
and the use when necessary of ade-
quate sanctions to enforce the law. 

6. International economic collab-
oration to assist all states to pro-
vide an adequate standard of living 



56 THE CATHOLIC LAYMAN AND MODERN PROBLEMS ' 

for their citizens must replace the 
present economic monopoly and ex-
ploitation of natural resources by 
privileged groups and states. 

7. Since the harmony and well-
being of the world community are 
intimately bound up with the in-
ternal equilibrium and social order 
of the individual states, steps must 
be taken to provide for the se-
curity of the family, the collabo-
ration of all groups and classes in 
the interest of the common good, 
a standard of living adequate for 
self-development and family life, 
decent conditions of work, and par-
ticipation by labor in decisions af-
fecting its welfare. 

These propositions are concrete 
ones. The men who wrote them 
were not content with moralizing. 
On the contrary, they set forth a 
definite program and propose defi-
nite institutions which, if establish-
ed, would make possible the ful-

f i l m e n t of the requirements of 
the moral law for all men 
and - all nations. They are min-
imum requirements but, if we 
abide by them, we shall, be living 
up to our American ideals and we 
shall have helped establish a world 
o r d e r in which peace between na-
tions is possible. 

The objective of the declaration 
is a spiritual objectivé, yet it re-
mains within the temporal order. 
The spiritual principles which it 

points to a r e : (1) The sovereignty 
of God over nations as well as in-
dividuals; (2) the essential place 
of the moral law in social life; 
(3) the inherent dignity of man; 
(4) the unity of the human race. 

As a result of these' principles 
it proposes an international bill 
of rights, the repudiation of racial, 
religious, and other discriminations, 
protection of the weak and oppress-
ed and of all minorities everywhere, 
and the development ~ of internat-
ional economic cooperation in the 
interest of the common good. 

The seventh point recognizes the 
intimate connection between the in-
ternal social order of the individual 
states and the well-being of the 
international community as a 
whole. This is a point which we 
have emphasized before with par-
ticular reference to America. Be-
fore we can hope to establish peace 
among nations, we must set our 
own house in order and assure to 
all our citizens those rights which 
in our Declaration of Independence 
we proclaimed were theirs as hu-
man beings and which our Bill of 
Rights attempts to safeguard. 

The racial problem in America, 
as one example, has passed beyondL 
the stage when it was a local prob-
lem or even a national problem. 
It is now a world problem as wit-
nessed by the fact that the mis-
treatments, misunderstandings, and 



THE FRAMEWORK OF PEACE 57 

clashes of interest involving color-
ed peoples has given* much aid and 
comfort to the Japanese and has 
[helped their propaganda among the 
¡colored races whom they; have conT 
quered. 

But, even beyond that, we must 
assure the security of the family 
as the bulwark of society. -This 
means safeguarding marriage, and 
establishing decent standards of liv-
ing and conditions of work for all 
men and women. The just demands 
of the worker must be met. Other-
wise we are building peace upon 
insecure foundations. And all o.ur 
people must recognize that their 
rights involve duties, and act ac-
cordingly. 

The religious leaders of Ameri-
ca have pointed out the means 
whereby all, religious and non-re-
ligious, can unite in a common e f -
fort to attain a just and -peaceful 
world order. 

The practical steps in the polit-
ical order required to implement 
their proposals, must be taken by 
aur politicians and statesmen. It is 
Dur duty to see that they do this. 
But we also must do our part. For 
these moral principles will not save 

the world unless we and the men 
to whom we grant the power to 
frame the institutions and con-
struct the machinery for peace are 
guided by them. And it is the 
special duty of those whose relig-
ious training has made them aware 
of God's law, to help incorporate it 
into the law of nations. 

Without proper institutions the 
best intentions will fail to produce 
anything at all. But the best 
institutions, the most perfect ma-
chinery men can devise, will also 
fail unless supported by individuals 
and nations. 

So our job as citizens of Ameri-
ca and of the world is two-fold. 
We must force our legislators and 
administrators to take cognizance 
of the essence of these seven points. 
'We must then support them with 
all the energy and good, will we 
possess. 

If we fail in either of these tasks ' 
we shall break faith with those who 
suffer and die for us today. If 
we wish to prevent the world from 
being plunged into another devasta-
ting war a few years from now we 
must not fail. 



THE PURPOSE OF THE CATHOLIC HOUR 
( E x t r a c t from the address of the l a t e Patrick Cardinal H a v e s 

at the inaugural program of the Catholic Hour in the 
studio of the N a t i o n a l Broadcasting Company, New 
York City, March 2, 1930.) 

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

This radio hour is for all the people of the United States. 
To our fellow-citizens, in this word- of dedication, we wish to 
express a cordial greeting and, indeed, congratulations. For 
this radio hour is one of> service to America, which certainly 
will »listen in interestedly, and even sympathetically, I am 
rure, to the voice of the ancient Church with its historic 
background of all the centuries of the Christian era, and 
with its own notable contribution to the discovery, explora-
tion, foundation and growth of our glorious country. . . . 

Thus to voiee before a vast public the Catholic Church is 
no light task. Our prayers will be with those who have that 
task in hand. We feel certain that it will have both the . 
good will and the good wishes of the great majority of our 
countrymen. Surely, there is no true lover of our Country 
who does not eagerly hope for a less worldly, a less material, 
and a more spiritual standard among our people. 

With good will, with kindness and with Christ-like sympa-
thy for all, this work is inaugurated. So may it Continue. 
So' may it be fulfilled. This word of dedication voices, there-
fore, the hope that this radio hour may serve to make known, 
to explain with the charity of Christ, our faith," which we 
love even as we love Christ Himself. May it serve to make 
better understood that faith as it really is—a light revealing 
the pathway to heaven: a strength, and a power divine 
through Christ; pardoning our sins, elevating, consecrating 
our common every-day duties and joys, bringing not only 
justice but gladness and peace to ou'- searching and ques-

t i o n i n g hearts. 



92 CATHOLIC HOUR STATIONS 
In 3 9 States, t h e District of Columbia, and Hawaii 

Alabama Birmingham WBRC* 960 kc 
Mobile ; ..... W A L A 1410 kc 

Arizona Phoenix I KTAR 620 kc 
Tucson V . KVOA 1290 kc 
Yyma .......: K Y U M 1240 kc 

Arkansas Little Rock KARK* 920 kc 
California ' Fresno ' : K M J 580 kc 

Los Angeles KFI 640 kc 
San Diego; : . KFSD 600 Rc 
San Francisco :..:......_. : KPO 680 kc 

Colorado Denver r«£S5H| H p KOA 850 kc 
District of Columbia Washington WRC 980 kc 
Florida Jacksonville W J A X 930 kc 

Miami WIOD 610 kc 
Pensacola WCOA 1370 kc 
Tampa : ......WFLA 970-620 kc 

Georgia Atlanta W S B 750 kc 
Savannah1 WSAV 1340 kc 

Idaho Boise ....:......K(DO 1380 kc 
Illinois Chicago r ....... .-. WMAQ 670 kc 
Indiana Fort Wayne .WGL 1450 kc 

Terre Haute W B O W 1230 kc 
Kansas Wichita ...:.......... KANS 1240 kc 
Kentucky • Louisville ..:,... W A V E * 970 "kc 
Louisiana j New Orleans 1.....WSMB Ì350 kc 

Shreveport .....,:....— .^....uL..»..i...KTBS .1480 kt 
Maine Augusta r........:..........:. ..WRDO 1400 kc 
Maryland Baltimore .........'. .....WBAL 1090 k< 
Massachusetts Boston ; i ...WBZ 1030 kc Springfield ...1..:.....„:..;.:,..,i„...WBZA 1030 kc 
Michigan x Detroit ; ' J W W J * 950' kc 

Saginaw ... W S A M 1400 kc 
Minnesota Duluth-Superior WEBC 1320 kc 

Hibbing W M F G 1300 kc 
Mankato J KYSM 1230 kc 
Minneapolis-St. Paul , KSTP 1500 kc 
Rochester — KROC 1340 kc 
Virginia » ..WHLB 1400 kc 

Mississippi Jackson W J D X -1300 kc 
Missouri Kansas City .". WDAF 610 kc 

Springfield C S ; - K 6 B X 1260 kc 
Saint Louis' ,j,.,'.'.>:a:;..KSD* 550 kc 

Montana Billings :'.., .V...........KGHL 790 kc 
Bozeman ....:..... KRBM 1450 kc 
Butte ...,...:.... KGIR 1370 kc 
Helena KPFA '240 kc 

Nebraska Omaha ,...f„„. ....WOW 590 kc 



92 CATHOLIC HOUR STATIONS 
In 39 States, the District of Columbia, and Hawaii 

New Mexico Albuquerque .'. ....—-.....KOB 1030 kc 
New York Buffalo ... —...........WBEN 930 kc 

New York 8 . ... ,yWEAF 660 kc 
Schenectady .. ..... ..... WGY 810 kc 

North Carolina Charlotte -l.......'....:.i.:...i.;..WSOC 1240 kc 
Raleigh ; ..... WPTF 680 kc 
Winston-Salem ............ W S J S 600 kc 

North Dakota Bismarck ... .... E H I KFYR 550 kc 
Fargo ........„..: „...WDAY 970 kc 

Ohio Cincinnati J...........1. ..'..„....".WSAI » 1360 kc 
Cleveland .....'. WTAM 1100 kc 
Lima ........ -....! .1............WLOK 1240 kc 

Oklahoma Tulsa ;••>„, " t v n n 1170 kc 
Medford .j.;„:^|i..KMED 1440 kc 

Oregon Portland ...... ..... ........1...KGW* 620 kc 
Pennsylvania Allentown ,.'. WSÄN 1470 kc 

Altoona ..... ......... WFBG 1340 kc 
Johnstown -. : •'• .,•.•' ,, '•••, ' w i A r 1400 kc 
Lewistown ...... ..... .,..„. WMRF 1490 kc 
Philadelphia ...... . „ „ . . J ^ . K Y W 1060 kc 
Pittsburgh ........... KDKA 1020 kc 
Reading i L :. W R A W 1340 kc 
Wilkes-Bafre WBRE 1340 kc 

Rhode Island Providence W J A R 920 kc 
South Carolina Charleston .... BfljMÜÜ WTMÀ 1.250 kc 

Columbia .... WIS 560 kc 
Greenville ........ ...f... ......,..:..,...WFBC 1330 kc 

South Dakota Sioux Falls ...... ......KSOO-KELO 1140-1230 kc 
Tennessee Kingsport .... .... ....... WKPT 1400 kc 

Memphis 7 • •• y/Mr* 790 kc 
Nashville .WSM* 650 kc 

T e x a i Amarillo ...... I :....:....„... KGNC 1440 kc 
. Dallas I i WFAA 820 kc 
Fort Worth .... ...............WBAP* 820 kc 
Houston KPRC 9,50 kc 
San Antonio ... .....:.„..„.:....... WOAI 1200 kc 
Weslaco .... ...KRGV 1290 kc 

Utah Salt Lake City 1320 kc 
Virginia Norfolk ........ w I AR* 7 9 0 kc 

Richmond ................. WMBG 1380 kc 
Washington Seattle 1 H H H H H I .."„...... KOMO 950 kc 

Spokane ...'.......,......,..:. KHQ 590 kc 
Wisconsin Eau Claire E g g WEAU 790 kc 

LaCrosse .-........: W K B H 1410 kc 
Hawaii Honolulu ........... KGU 760 kc 
* Delayed Broadcast 

' " (Revised as of October, 1944) 



CATHOLIC HOUR RADIO ADDRESSES IN 
PAMPHLET FORM 

P r i c e « S u b j e c t t o c h a n g e w i t h o u t n o t i c e . 

OXJK S U N D A Y V I S I T O R 1» t h e a u t h o r i z e d p u b l i s h e r of a l l C A T H O L I C 
H O U R a d d r e s s e s i n p a m p h l e t f o r m . T h e a d d r e s s e s published t o d a t e , a l l of 
which a r e a v a i l a b l e , a r e listed below. O t h e r s w i l l b e p u b l i s h e d a s t h e y a r t 
delivered. 

Q u a n t i t y P r i c e * D * N o t I n c l u d e C a r r i a g e C h a r s * 
" T h e D i v i n e R o m a n c e , " by R t . R e v . M s g r . F u l t o n J . S h e e n , 80 p a s « 

a n d cover. S i n g l e copy, 16c p o s t p a i d ; 5 o r m o r e , 10c e a c h . I n q u a n t i t i e s , 
$8.75 p e r 100. 

" A T r i l o g y on P r a y e r , " by Rev. T h o m a s F . B u r k e , C . S . P . , 32 p a g e s 
a n d cover. S i n g l e copy, 10c p o s t p a i d ; 6 o r m o r e , 8c e a c h . I n q u a n t i t i e s , 
$6.50 p e r 100. 

" T h e P h i l o s o p h y of Catholic E d u c a t i o n , " b y R e v . D r . C h a r l e s L . 
O D o n n e l l , C.S.C., 82 p a g e s a n d cover. S i n g l e copy, 10c p o s t p a i d ; 5 o r 
m o r e , 8c e a c h . I n q u a n t i t i e s . $5.50 p e r 100. 

- " C h r i s t i a n i t y a n d t h e M o d e r n M i n d , " by Rev. J o h n A. McClorey, S . J . , 
64 p a g e s a n d cover. S i n g l e copy, 15c p o s t p a i d ; 5 o r m o r e , 10c e a c h . I n 
q u a n t i t i e s , $6.60 p e r 100. 

" T h * M o r a l L a w , " b y R e v . J a m e s M. Gillis, C . S . P . , 88 p a g e * a n d 
cover. S i n g l e copy, 2 0 c ; 6 o r m o r e , 16c each. In q u a n t i t i e s , $10.60 p e r 100. 

" C h r i s t a n d H i s C h u r c h , " by R t . R e v . M s g r . J o s e p h M. C o r r i g a n . 88 
p a g e s a n d cover. S i n g l e copy, 20c p o s t p a i d ; 5 o r m o r e , 16c e a c h . I n 
q u a n t i t i e s , $10.60 p e r 100. 

" T h e M a r k s of t h e C h u r c h , " by R e v . D r . J o h n K . C a r t w f i g h t , 48 p a g e s 
a n d cover. S i n g l e copy, 15c- p o s t p a i d ; 6 o r m o r e , 8 e e a c h . I n q u a n t i t i e s , 
$6.50 p e r 100. 

" T h e O r g a n i z a t i o n a n d G o v e r n m e n t of t h e C h n r c h , " b y R e v . D r . F r a n -
cis J . Connell. e . S S . R . , 48 pages a n d cover. S i n g l e copy, 15c p o s t p a i d ; 6 
o r m o r a , 8c e a c h . I n q u a n t i t i e s , $6.50 p e r 100. 

" M o r a l F a c t o r s in E c o n o m i c L i f e , " by R t . R e v . M s g r . F r a n c i s J . H a a s 
a n d R t . Rev. M s g r . J o h n A. R y a n , 82 p a g e s a n d cover. S i n g l e copy.MOc 
p o s t p a i d ; 6 o r m o r e , 8c each. I n q u a n t i t i e s , $5.50 p e r 100. 

" D i v i n e H e l p s f o r M a n . " b y Rev. D r . E d w a r d J . W a l s h , C.M., 104 
p a g e s a n d cover. S i n g l e copy, 25c p o s t p a i d ; 5 o r m o r e , 20e e a c h . Iri 
q u a n t i t i e s , $14.00 p e r 100. 

" T h e P a r a b l e s , " by R e v . J o h n A. McClory, S . J . , 128 p a g e s a n d c o v e r . 
S i n g l e copy, 80c p o s t p a i d ; 5 o r m o r e , 20c e a c h . I n q u a n t i t i e s , $13.00 p e r 

" C h r i s t i a n i t y ' s C o n t r i b u t i o n to C i v i l i z a t i o n , " b y R e v . J a m e * M. Gillis, 
C . S . P . , 96 p a g e s a n d cover. S i n g l e copy, 20c p o s t p a i d ; 6 o r m o r e , 16c 
e a c h . I n q u a n t i t i e s , $11.00 p e r 100: 

" M a n i f e s t a t i o n s of C h r i s t , " by R t R e v . M s g r . F u l t o n J. S h e e n , 123 
p a g e s a n d cover. S i n g l e copy, 30c p o s t p a i d ; 6 o r m o r e , 25c e a c h . I n 
q u a n t i t i e s , $15.00 p e r 100. 

" T h e W a y of t h e C r o s s , " by R t . R e v . M s g r . F u l t o n J . S h e e n , 32 p a g e s 
a n d c o v e r ( p r a y e r book size). S i n g l e copy, 10c p o s t p a i d ; 5 o r m o r e , 5c 
e a c h . I n q u a n t i t i e s , $3.50 p e r 100. 

" C h r i s t T o d a y , " by V e r y Rev. D r . I g n a t i u s S m i t h , O . P . , 48 p a g e s a n d 
eover. S i n g l e copy, 16e p o s t p a i d ; 5 o r m o r e , 8c e a c h . I n q u a n t i t i e s , $6.60 
p e r 100. -

" T h e C h r i s t i a n F a m i l y , " b y R e v . D r . E d w a r d L o d g e C u r r a n , 68 p a g e s 
a n d cover. S i n g l e copy, 15c p o s t p a i d ; 6 o r m o r e , 10c e a c h . I n q u a n t i t i e s . 
$7.75 p e r 100. 

" R u r a l Catholie A c t i o n , " by R e v . D r . E d g a r Schmriedeler, O.S.B., 24 
p a g e s a n d cover. S i n g l e copy, 10c p o s t p a i d ; 6 o r m o r e , 6c e a c h . I n q u a n -
t i t i e s $4.00 p e r 100. 

" R e l i g i o n a n d H u m a n N a t u r e , " by R e v . D r . J o s e p h A. D a l y , 40 pagea 
a n d cover. S i n g l e copy, 16c p o s t p a i d ; 6 o r m o r e , 8c e a c h . I n q u a n t i t i e s 
$6.50 p e r 100. ' 

" T h e C h u r c h a n d S o m e O u t s t a n d i n g P r o b l e m s of t h e D a y , " b y R e v . 
J o n e s I . C o r r i g a n , S . J . , 72 p a g e s a n d cover. S i n g l e copy, 15c p o s t p a i d : 
5 o r m o r e . 10c e a c h . I n q u a n t i t i e s . $8.75 p e r 100. 

" C o n f l i c t i n g S t a n d a r d s , " by Rev. J a m e s M. Gillis, C . S . P . , 80 p a g e s 
a n d cover. S i n g l e copy, 15c p o s t p a i d ; 5 o r m o r e , 10c e a c h . I n q u a n t i t i e s 
$8.75 p e r 100. a 



" T h e Hymn of t h e C o n q u e r e d , " by Rt.„ R e v . "Msgr. F u l t o n J . S h e e n . 
128 p a g e s a n d cover. S i n g l e copy, 30c p o s t p a i d ; 6 o r m o r e , 25c each. I n 
q u a n t i t i e s $15.00 p e í 100. ' ' . . 

" T h e Seven L a s t W o r d s , " by R t . R e v . M s g r . F u l t o n J . S h e e n , ( p r a y e r 
book s i z e ) . 32 p a g e s a n d c o v e r . S i n g l e copy, J0c p o s t p a i d ; 6 o r m o r e , 6c 
e a c h . I n q u a n t i t i e s , $3.50 p e r 100, 

" T h e C h u r c h and t h e C h i l d . " by R e v . D r . P a u l H . F u r f e y , 48 p a g e s 
and cover. S i n g l e copy, 15c p o s t p a i d ; 5 o r inore, 8c e a c h . I n q u a n t i t i e s , 
$6.50 p e r 100. „ 

" L o v e ' s Veiled V i c t o r y a n d Love's L a w s , " by R e v . D r . George F . 
S t r o h a v e r , S. J-, .48 p a g e s a n d cover. S i n g l e copy, 15c p o s t p a i d ; 5 o r m o r e 
8c e a c h . I n q u a n t i t i e s , $6.50 p e r 100. 

" R e l i g i o n a n d L i t u r g y . " by Rev. D r . F r a n c i s A . W a l s h , O . S . B . , 32 p a g e s 
arid cover. S i n g l e copy, 10c p o s t p a i d ; 5 o r m o r e , 8c e a c h . In q u a n t i t i e s , 
$5.50 p e r 100. i 

" T h e L o r d ' s P r a y e r T o d a y , " by V e r y Rev. D r . I g n a t i u s S m i t h . O . P . , 
64 p a g e a n d cover. S i n g l e copy, 15c p o s t p a i d 5 or: more* 10c each. I n 
q u a n t i t i e s $6.50 p e r 100. 

"God, M a n a n d R e d e m p t i o n , " by R e v . D r . I g n a t i u s W . Cox. S . J . , 64 
p a g e s a n d cover. S i n g l é copy; 15e p o s t p a i d ; 5 o r m u r e , 10c e a c h . I n q u a n -
tities, $6.50 p e r 100. 

" T h i s M y s t e r i o u s H u m a n N a t u r e , ' , ' by R e v . J a m e s M. Gjllis, C.S.P., 
48 p a g e s a n d cover- S i n g l e - c o p y , 15c p o s t p a i d ; 5 o r m o r e , -8c each. Ill 
q u a n t i t i e s , $6.50 p e r 100. 

" T h e E t e r n a l G a l i l e a n , " by R t . R e v . M s g r . F u l t o n J . S h e e n . 160 p a g e s 
a n d cover. S i n g l e copy, 35c p o s t p a i d ; 5 or m o r e , 2 5 c - e a c h . - I n q u a n t i t i e s , 
$17.00 p e r 100. : 

" T h e Queen of Seven S w o r d s , " by R t . R e v . M s g r . F u l t o n J . Sheen 
( p r a y e r b o o k s i z e ) , 32 .-pages a n d cover. S i n g l e copy, 10c- p o s t p a i d ; 5 o r 
m o r e , - 5 c e a c h . In q u a n t i t i e s ; $3.50 p e r 100. 

" T h e Catholic T e a c h i n g on O u r I n d u s t r i a l S y s t e m , " by R t . Rev. M s g r . 
J o h n A. R y a n , 32 p a g e s a n d cover. S i n g l e copy, 10c p o s t p a i d : 5 o r m o r e , 
8c e a c h . In q u a n t i t i e s , $5.50 p e r 100. o 

" T h e H a p p i n e s s of F a i t h , " by Rev. D a n i e l A. L o r d , S . J . . 80 p a g e s a n d 
cover. S i n g l e copy, 15c p o s t p a i d ; 5 o r m o r e , 10c. In q u a n t i t i e s , $8.75 p e r 100. 

" T h e S a l v a t i o n of H u m a n S o c i e t y , " by R e v . P e t e r J . B e r g e n . C.S.P.. 48 
p a g e s a n d cover. S i n g l e copy. 15c p o s t p a i d , 5 o r moro, "8c eách. ^ n q u a n -
t i t i e s , $6.50 p e r 100. -

" C a t h n l j c E d u c a t i o n . " by R e v . D r . George J o h n s o n , 40 P a g e s a n d 
cover. S i n g l e copy, 15c p o s t p a i d ; 5 o r m o r e . 8c e a c h . I n q u a n t i t i e s , $6.50 
p e r 100. 

" T h e C h u r c h a n d H e r M i s s i o n s , " by R t . R e v . M s g r . W i l l i a m Q u i n n . 32 
p a g e s a n d cover. S i n g l e copy, 10c p o s t p a i d ; 5 " o r m o r e , 8c each. In 
q u a n t i t i e s . $5.50 p e r 100. 

" T h e C h u r c h and t h e D e p r e s s i o n , " by R e v . J a m e s M. Gillis, C.S.P.. 
80 p a g e s a n d cover. S i n g l e copy, 15c p o s t p a i d ; 5 o r .more, 1 0 c each. In 
q u a n t i t i e s , $8.75 p e r 100. 

" T h e C h u r c h a n d M o d e r n T h o u g h t , " by R e v . J a m e s M. Gillis, C . S . P . , 
80 p a g e s a n d cover. S i n g l e copy, 15c p o s t p a i d ; 6 o r more, 10c e a c h . In 
q u a n t i t f e s , $8.75 p e r 100. 

" M i s u n d e r s t o o d T r o t h s , " by Most Rev. D u a n e G. H u n t , 48 p a g e s a n d 
- c o v e r . S i n g l e copy, 15c p o s t p a i d ; 5 o r m o r e , 8c each. In q u a n t i t i e s . 
$6.50 p e r 100. ~ ' ' 

" T h e J u d g m e n t of God a n d T h e S e n s e of D u t y , " by R t . R e v . M s g r . 
W i l l i a m J . K e r b y . 16 p a g e s a n d cover- S i n g l e copy, 10c p o s t p a i d ; 5 o r 
more, 5c e a c h . In q u a n t i t i e s , $4.00 p e r 100. 

" C h r i s t i a n E d u c a t i o n , " by R e v . D r . J a m e s A. Reeves, 32 p a g e s a n d 
cover. S i n g l e copy, 10c p o s t p a i d ; 5 o r m o r e , 8c each. I n q u a n t i t i e s . $4.00 
p e r 100. 

" W h a t Civilization Owes to t h e C h u r c h , " by R t . R e v . M s g r . W i l l i a m 
Q u i n n . 64 p a g e s a n d cover. S i n g l e copy, 15c p o s t p a i d ; 5 o r m o r e . 10 e a c h . 
I n q u a n t i t i e s , $6.50 p e r 100. 

" I f N o t C h r i s t i a n i t y : ' W h a t ? " b y R e v . J a m e s M. Gillis. C . S . P . . 96 
p a g e s a n d c o v e r . - " S i n g l e copy, 20c p o s t p a i d ; 6 o r .more, 15c each. In 
q u a n t i t i e s , $11.00 p e r 100. 

" T h e P r o d i g a l W o r l d , " by R t . Rev.. M s g r . F u l t o n J . S h e e n . 140 p a g e s 
a n d cover. S i n g l e copy, 35c p o s t p a i d ; 5 o r m o r e , 25c e a c h . I n q u a n t i t i e s , 
$17.00 p e r 100. 

" T h e Coin of O u r T r i b u t e , " by V e r y R e v . T h o m a t F . Conlon. O.P., 
40 p a g e s a n d cover. S i n g l e copy, 15c p o s t p a i d ; 5 o r more,- 8c éach In 
q u a n t i t i e s , $6.50 p e r 100. 



P o p e P i m X I , " by H i s E m i n e n c e P a t r i c k C a r d i n a l H a y e s . A n a d d r e s s 
i n h o n o r of t h e : 79th b i r t h d a y of H i s holiness, 16 page« a n d 4 color cover. 
Mngle copy. 10c p o s t p a i d : B o r m o r e , 8c each. In q u a n t i t i e s . $6.00 p e r 100 

'^Misunderstanding t h e C h u r c h . " by' Most R e v . D u a n e G. H u n t 48 
>ages a n d cover. S i n g l e copy, 15c p o s t p a i d ; 6 o r m o r e , 8c e a c h . In Q u a n -

tities, $6.60 p e r 100. ~ 
" T h e P o e t r y of D o t y , " by R e v . A l f r e d D u f f y , C.P.,* 48 p a g e s a n d cover, 

(single copy, 15c p o s t p a i d ; 6 o r m o r e r 8 c e a c h . I n q u a n t i t i e s , $6.00 p e r 100. 
" C h a r a c t e r i s t i c C h r i s t i a n I d e a l s , " by R e v . B o n a v e n t u r e M c l n t y r e , O. 

F . M., 32 p a g e s a n d cover. Single 1 copy, 10c p o s t p a i d ; 5 o r m o r e , 8c each. 
I n q u a n t i t i e s , $5.50 p e r 100. 

" T h e Catholic C h u r c h a n d Y o u t h , " by R e v . J o h n F . O ' H a r a . C.S.C. 
48 p a g e s a n d cover. S i n g l e copy. 15c p o s t p a i d ; 5 o r m o r e , 8c e a c h . I n 
q u a n t i t i e s , $6.50 p e r 100. ' 

" T h e S p i r i t of t h e M i s s i o n s , " by R t . R e v . M s g r . T h o m a s J . McDonnell, 
32 p a g e s a n d cov.er. S i n g l e copy, 10c p o s t p a i d ; 6 o r m o t e , 8c e a c h . I n 
q u a n t i t i e s , $5.50 p e r 100. 

" T h e L i f e of t h e S o u l , " by Rev. J a m e s M. Gillis, C . S . P . . 96 p a g e s a n d 
t cover. S i n g l e copy 25c p o s t p a i d ; '5 o r m o r e , 20c e a c h . I n q u a n t i t i e s , $12.00 
. p e r 100. 

" O u r W o u n d e d W o r l d , " by R t , R e v . M s g r . F u l t o n J . Sheen, 112 p a g e s 
a n d cover. S i n g l e copy, 25c p o s t p a i d ; 5 o r m o r e , 20c e a c h . In q u a n t i t i e s . 
$1-4.00 p e r 100. 

T h e f i r s t six a d d r e s s e s in t h i s s e r i e s published s e p a r a t e l y u n d e r 
t h e - t i t l e " F r e e d o m a n d D e m o c r a c y : a S t u d y of T h e i r E n e m i e s , " 
56 p a g e s a n d cover. S i n g l e copy, 16c p o s t p a i d ; 6 o r m o r e , 10c e a c h . 
I n quantities-. $6-50 p e r 100. 

" T h e B a n q u e t of T r i u m p h , " by V e r y Rev. J . J . M c L a r n e y , O . P . 32 
p a g e s a n d cover. S i n g l e copy, 10c p o s t p a i d ; 6 o r m o r e , 8c each. In q u a n -
t i t i e s , $5.60 p e r 100. 

" S o c i e t y a n d t h e Social E n c y c l i c a l s — A m e r i c a ' s Road O u t . " by Rev. 
R . A . McGowan, 32 p a g e s a n d cover. S i n g l e copy, 10c p o s t p a i d ; 6 o r m o r e 
8c e a c h . I n q u a n t i t i e s , $5.50 p e r 100. 

" P i u s X I , F a t h e r a n d T e a c h e r of t h e N a t i o n s . " (On H i s E i g h t i e t h 
B i r t h d a y ) by H i s Excellency, Most Rev. A m l e t o G i o v a n n i C i c o g n a n i , 
16 p a g e s a n d Cover. S i n g l e copy, 10c p o s t p a i d ; 5 o r m o r e , 6c e a c h In 
q u a n t i t i e s , $3.60 p e r 100. 

" T h e E a s t e r n Catholic C h u r c h / ' by R e v . J o h n Kallok. 48 p a g e s a n d 
cover. S i n g l e copy, 16c p o s t p a i d ,•• 6 o r m o r e , 8c e a c h . I n q u a n t i t i e s . $6 50 
p e r 100. 

" T h e ' L o s t ' R a d i a n c e of t h e Religion of J e s u s , " by- Rev. T h o m a s ' A 
C a r n e y . 40 p a g e s and cover. S i n g l e copy, 15c p o s t p a i d : 6 o r m o r e . 8c e a c h . 
I n q u a n t i t i e s , $6.50 p e r 100. 

" S o m e S p i r i t u a l P r o b l e m s of College S t u d e n t s , " by Rev, D r . M a u r i c e 
S. Sheehy, 40 p a g e s a n d cover. S i n g l e copy, 10c p o s t p a i d ; 5 o r m o r e 8c 
each. I n q u a n t i t i e s , ' $6.60 p e r 100. 

J ' G o d and G o v e r n m e n t s , " by Rev. W i l f r i d P a r s o n s , S . J . , 48 p a g e s a n d 
cover. S i n g l e copy, 15c p o s t p a i d ; 6 o r m o r e , 8c e a c h . I n q u a n t i t i e s . «6.50 
p e r 100. 

" S a i n t s TS. K i n g s . " by R e v . J a m e s M. Gillis. C.S.P., 96 p a g e s a n d 
cover. S i n g l e copy, 25c p o s t p a i d ; 5 o r more, 20c e a c h . In Quantities, $12 00 
p e r 100. 

" J u s t i c e a n d C h a r i t y , " by R t . Rev. M s g r . F u l t o n Jf S h e e n . 
/ P a r t I—-"The Social P r o b l e m a n d t h e C h u r c h , " - 9 6 p a g e s a n d cover. 

S i n g l e copy, 25c . p o s t p a i d ; 5 o r m o r e , 20c e a c h . In q u a n -
t i t i e s , $12,00 p e r TOO. 

P a r t I I — ' ' T h e I n d i v i d u a l P r o b l e m a n d t h e C r o s s / ' 80 p a g e s a n d 
. cover. S i n g l e copy, 16q p o s t p a i d ; 6 o r m o r e , 10c each 

I n q u a n t i t i e s , $8.76 p e r 100. 
" I n D e f e n s e of C h a s t i t y , " by Rev. F e l i x M. K i r s c h , O.M. Cap., 72 p a g e s 

u n d cpver, i n c l u d i n g s t u d y a i d s a n d b i b l i b g r a p h y . S i n g l e copy, 15c .postpaid • 
6 o r m o r e , 10c each I n q u a n t i t i e s , $8.75 p e r 100. 

" T h e A p p e a l To R e a s o n , " by Most Rev. D u a n e G. H u n t , D . D . . . L L . D . 
72 p a g e s a n d cover. S i n g l e copy, 15c p o s t p a i d ; 6 o r m o r e . 510c e a c h In 
q u a n t i t i e s , $8.76 p e r 100. 

" P r a c t i c a l A s p e c t s of Catholic E d u c a t i o n . " by V e r y Rev. E d w a r d V 
S t a n f o r d , O.S.A.. 48 p a g e s a n d cover S i n g l e copy, 16c p o s t p a i d ; 6 o r m o r a 
8c each. I n q u a n t i t i e s , $6.50 p e r 100. 

" T h e Mission of Y o u t h In C o n t e m p o r a r y S o c i e t y , " by Rev. D r . George' 
J o h n s o n . 40 p a g e s and cover. S i n g l e copy, 16c p o s t p a i d ; 5 o r m o r e 8c 
each. I n q u a n t i t i e s , $6.50 p e r 100. 



" T h e Holy E u c h a r i s t . " b y M o s t R e v . J o s e p h F . R u m m e l , S.T.D., L L . D . , 
82 p a g e s a n d cover. S i n g l e copy, 10c p o s t p a i d ; 6 o r m o r e . 8c e a c h , i n 
a U a " - T i ? ' R o 6 . a £ . a n d t h e R i g h t s of M a n , " by V e r y R e v . J . J . M c L a r n e * . 
O P . . 66~~pages a n d c o v e r : S i n g l e copy, 15c p o s t p a i d ; 6 o r m o r e , 10c e a c h . 
I n b T R - ' J a m e s M . Gillis, C . S . P . , 96 P a g e , a n d cover. 
S i n g l e copy, 26c p o s t p a i d ; 5 o r m o r e , 20c e a c h . "In Quantities, $12 p e r 100. 

" F r e e d o m , " by R t . R e v . M s g r . F u l t o n J . S h e e n . 
P a r t J — " S o c i a l F r e e d o m . " 80 p a g e s a n d cover. S i n g l e copy, 16c 

p o s t p a i d ; 6 o r m o r e , 10c e a c h . I n q u a n t i t i e s . $8.76 p e r . 1UU. 
P a r t n — " P e r s o n a l Freedom.^' 96 p a g e s a n d cover. S i n g l e copy, 

26c p o s t p a i d ; 6 o r m o r e , 20c e a c h . I n q u a n t i t i e s , $12.00 
p e r 100. 

" T h e Holy G h o s t . " b y V e r y R e v . J . J . M c L a r n e y , O . P . , 66 p a g e s a n d 
cover. S i n g l e cofcy, 16c p o s t p a i d ; 6 o r m o r e , 10a e a c h . I n q u a n t i t i e s , 
$6.60 p e r 100. ' 

" T o w a r d t h e R e c o n s t r u c t i o n of a C h r i s t i a n Social O r d e r , b y R e v . 
D r . J o h n P . M o n o g h a n . 48 p a g e s a n d cover. S i n g l e copy, 16c p o s t p a i d ; 
6 o r m o r e . 8c e a c h . In q u a n t i t i e s , $6.60 p e r 100. 

" M a r i a n V i g n e t t e s . " by R e v . J . R . K e a n e , O.S.M., 82 pag<* a n d cover. 
S i n g l e copy. 10c p o s t p a i d ; 6 o r m o r e . 8c each ' i ' T n ' M . l w r v «2 

" T h e P e a c e of C h r i s t , " by V e r y R e v . M a r t i n J . O Malley, C.M., 82 
p a g e s a n d cover. S i n g l e copy, 10c p o s t p a i d ; 6 o r m o r e , 8c e a c h . I n q u a n -
t i t i e s < ( | 6 . 6 0 D £ r I l ° ° o - f T o m o r r o W i . . b y R e v . D r . J o h n J . R u s s e l l . 40 p a g e s 
a n d cover. S i n g l e copy, 16c p o s t p a i d ; 6 o r m o r e , 8c e a c h . I n q u a n t i t i e s , 
$6.60 p e r 100. . — . . , w _ v a n Jn 

" T h e C a t h o l i c T r a d i t i o n i n L i t e r a t u r e , " by B r o t h e r Leo, F.S.O., 40 
p a g e s and cover. S i n g l e copy, 16c p o s t p a i d ; 6 o r m o r e , 8c e a c h . I n q u a n -
U t i < " " W h . 5 t ° CathoMcs Do A t M a s s , " b y R e v . D r . W i l l i a m ' H . Russjfll, 72 
p a g e s a n d cover, i n c l u d i n g s t u d y club q u e s t i o n s a n d s u g g e s t i o n s , a n d b r i e f 
b i b l i o g r a p h y . S i n g l e copy, 16c p o s t p a i d : 6 o r m o r e , 10c e a c h . I n q u a n t i t i e s , 
t 8 ' 7 " P r o p h e t « a n d K i n g s : G r e a t Scenes, G r e a t L i n e s , " b y R e v . J a m e s M . 
Gillis C S . P . , 96 p a g e s a n d cover. S i n g l e copy, 20c p o s t p a i d ; 6 o r m o r e , 
16c e a c h . I n q u a n t i t i e s , $11.00 p e r 100. 

" P e a c e , t h e F r u i t of J u s t i c e , " by R t . R e v . M s g r . F u l t o n J . S h e e n , 64 
p a g e s a n d cover. S i n g l e copy, 16c p o s t p a i d ; 6 o r m o r e . 10e e a c h . I n q u a n -
t i t i e s ^ S f i . S O ^ p e r jflg), ^ ^ ^ T h e g e T e n v i r t u e s , " b y R t . R e v . M s g r . 
F u l t o n J . S h e e n , 80 p a g e s a n d cover. S i n g l e copy, 16c p o s t p a i d ; 6 o r m o r e , 
10c e a c h . I n q u a n t i t i e s . $8.76 p e r 100. 

"1930 M e m o r i e s — 1 9 4 0 " — T h e a d d r e s s e s delivered In t h e T e n t h A n n i -
v e r s a r y B r o a d c a s t of t h e C a t h o l i c H o u r on M a r c h 8, 1940, t o g e t h e r w i t h 
c o n g r a t u l a t o r y m e s s a g e s a n d e d i t o r i a l s . 80 p a g e s a n d cover. S i n g l e copy, 
26c p o s t p a i d ; 6 o r m o r e . 20c e a c h . I n q u a n t i t i e s . $11.00 p e r 100. 

' ' W h a t Kind of a W o r l d Do You W a n t . " by R e v . W i l f r i d P a r s o n s , S . J . , 
40 p a g e s a n d cover. S i n g l e copy, 16c p o s t p a i d ; 6 o r m o r e , 8c e a c h . I n 
q u a n t i t i e s , $6.60 p e r 100. , , 

" L a w . ' ' by Rev. D r . H o w a r d W . S m i t h . 40 p a g e s a n d cover. S i n g l e 
copy 16c p o s t p a i d ; 6 o r m o r e , 8c e a c h . I n q u a n t i t i e s , $6.60 p e r 100.. 

" i n t h e B e g i n n i n g . " by Rev. A r t h u r J . S a w k i n s . 40 p a g e s a n d c p v e r . 
S i n g l e copy. 16c p o s t p a i d ; 6 o r m o r e , 8c e a c h . I n q u a n t i t i e s , $6.00 p e r 100. 

" T h e L i f e a n d P e r s o n a l i t y of C h r i s t , " by R e v . H e r b e r t F . G a l l a g h e r , 
O.F.M.. 48 page* a n d cover. S i n g l e copy, 16c p o s t p a i d ; 6 o r m o r e . 8c e a c h 
I n q u a n t i t i e s . $6.60 p e r 100. 

" A m e r i c a a n d t h e C a t h o l i c C h u r c h , " b y R e v . J o h n J . W a l d e . 48 page« 
a n d cover. S i n g l e copy, 16c p o s t p a i d ; 6 o r m o r e , 8c e a c h . I n q u a n t i t i e s . 
$6.60 p e r 100. 

" T h e Social Crisis a n d C h r i s t i a n P a t r i o t i s m . " by R e v . D r . J o h n F . 
C r o n i n . S.S.. 40 p a g e s a n d cover. S i n g l e copy, 16c p o s t p a i d ; 6 o r m o r e , 8c 
e a c h . I n q u a n t i t i e s , $6.60 p e r 100. 

" M i s s i o n a r y R e s p o n s i b i l i t y . " by this Most R e v . R i c h a r d J . C u s h i n g , D.D., 
L L . D . . 82 p a g e s a n d cover. S i n g l e copy, 10c p o s t p a i d : 6 o r m o r e , 8c e a c h . 
I n q u a n t i t i e s , $6.60 p e r 100. i 

" C r u c i a l Q u e s t i o n s , " by R e v . J a m e s M. Gillis, C.S.P., 64 p a g e s a n d 
cover. S i n g l e copy, 16c p o s t p a i d ; 6 o r m o r e , 8c e a c h . I n q u a n t i t i e s , $b.DU 
p e r 100. 



T , m l
F M ° n ' f i T e ^ o T h e Confessions of S t . A u g u s t i n e , " by Rev. 

H g S * G l 1 1 " - T
C S - P - Pages a n d cover. S i n g l e copy. 16c p o s t p a i d ; 6 o r 

m o r e , 10c each. I n q u a n t i t i e s , $6.50 p e r 100 v ' 
TT • W ? / a " d . G u i ' t . " by R t . Rev. M s g r . F u l t o n J . Sheen of t h e Catholic 
S i ™ 6 I n * ° f ^ T H c a ' i ^ P a g e s a n d cover. Single copy? 60c U t p a i d ; 6 o? 
more. 60c each. In q u a n t i t i e s , $32.00 p e r 100 , o o r 
TT • " W ? / a ? d . G u i l t . " by R t . Rev. Msgr. F u l t o n J . Sheen of t h e Catholic 
H ™ » o f A m e r i c a , 196 p a g e s a n d cover. Single c o ^ 60c p o s t p a i d ; 8 £ 
more, 40c e a c h . I n q u a n t i t i e s , $20.00 per 100 
field " s t n U r s T , ^ o 8 ' ° U 5 E u c h a r i s t i c S a c r i f l i e , " by Rev. Gerald T . B a s k -

t ' 2 l P a K e L a , n „ d c o v e r - S i n g l e copy, 10c p o s t p a i d ; 5 o r m o r e . 8c 
each. I n q u a n t i t i e s , $6.60 p e r 100. 
c T n

T H M f o r Conscience," by Rev. T h o m a s S m i t h S u l l i v a n , O.M.I., 
I n q u a n t it i e T , $ 5.6 " p e r ^0*0 e " c p o s t p a i d ; 6 o r m o r e / S c each! 

" T h e Catholic N o t i o n of F a i t h , " by Rev. T h o m a s N . O ' K a n e , 40 p a g e s 
96.50 p e r 100.m 6 C ° P y ' 1 B c p o 6 t p a i d : 5 o r m o « . 8c e a c h . I n q u a n S X ! 

" F r e e d o m D e f e n d e d , " by Rev. J o h n F . C r o n i n , S.S., P h . D . . 82 p a e e s 
$6 5 0 C O p e r r ' i p 0 n 8 C O P y ' 1 0 ° p o s t p a i d ; 6 o r m o t e - I n q u ^ t S t a ! 
An " I ™ R i * . h t s o f O p p r e s s e d , " by R t Rev. M s g r . M a r t i n J . O ' C o n n o r 
q u a n t i t i e s , H $ 6 . 6 0 ° p e r | S f ? S t f W C P ° 8 t P i " d : 6 m o r e ' «c e a c h " ^ 
Atl „ ' I h e P r a i e t i c a l A " P « c t » o f P a t r i o t i s m , " by Rev. George J o h n s o n , P h . D 
q u a n t i t i e s , $6.60° p e r ^ U C P ° 8 t P a i d : 6 ° r m o r e ' - c h ' l n 

C S p W Rn' a n d H o W c . t o , S , t " by Rev. J a m e s M. Gillis, 
C.S.P., 80 p a g e s a n d cover. S i n g l e copy, 16c, p o s t p a i d ; 6 o r m o r e 10c 
e a c h . I n q u a n t i t i e s , $8.75 p e r 100. , l u c 
< 5 ^ - 1 ' R t \ R ? Y - M s g r . F u l t o n J . Sheen, 160 p a g e s a n d cover 
S i n g l e copy, 86c p o s t p a i d ; 6 o r m o r e , 26c each. I n q u a n t i t i e s , $17.00 p e r 

" C h r i s t i a n H e r o i s m , " by Rev. R o b e r t J . Slavin, O.P., 64 p a c e s a n d 

per'lOO 8 C°Py' 2°C' p 0 8 t p a i d ; 6 °r more- 16<=- In QuantiSir$7?0 
".A. R c P ° r ' t o Mother» a n d F a t h e r s , " by Rev. W i l l i a m A M a e i i i r e 

n I S ' I « . ^ ' a n d C h r i s t o p h e r E . O ' H a r a , " h a p l a i ™ s ! 
qua7titf4,P$f.toapnedre?OOe.r- Sin*le f | " '""'tP'lid! ' " f f e iflc- I n 
. „ A " T h e L i t 5 r i y , a n d t h e . L « < t y . " by R e v . W i l l i a m J . Lallou, 32 p a g e s 
$6 50 Ser 100 " e ^ ^ 1 6 c P 0 S t P a i d ; 6 o r m o r e ' I n q u a n « « ^ 

T> "Th® C a t h o l i c I n t e r p r e t a t i o n of C u l t u r e , " by R e v . V i n c e n t T.lnvrf 
S l D " e C O P y ' I*« postpaid;" ^ o T ^ Z t 

" C o n q u e r i n g W i t h C h r i s t , " by Rev. J o h n J . W a l d e , 48 p a e e s a n d 
cover. S i n g l e copy, 20c p o s t p a i d ; 6 o r more, 16c. I n q u a n t i l i V $ 8 ^ 0 & 

„ „ „ " T h c e - V i , c t o r 5 r o f , t J l e J u s t " by Rev. J o h n F . C r o n i n . S.S.. 40 p a g e s a n d 
cover. S i n g l e copy, 15c p o s t p a i d ; 5 o r more, 10c. I n ¿ u t & i t i e s , $8 00 ™ r 

on " ™ 0 u i f \ t 8 f o r a Troubled T i m e , " by Rev. J o h n C a r t e r S m y t h , C . S . P . 
tMePs?B$1.5onpe?°ioe5: ^ 1 B c p 0 s t p a l d : 6 o r ^ I " q u a „ I 

Children of God," by Rev. L e o n a r d Feeney, S . J . , S2 p a g e s 
Ser 100. 8 6 C ° P y ' 1 6 0 p o 8 t p a i d ; 6 o r " o r e . 10c. I n q u a n t i t i e s , $6 50 

" 3 , \ B t i c e \ E f v - I e n a t i u s S m i t h , O . P . , 82 p a g e s a n d cover. S i n g l e 
»« P o s t p a i d ; 5 o r m o r e . 10c. I n q u a n t i t i e s . $6 60 p e r 100 

^ „ „ ¿ " r h e J
C r i s i s i n C h r i s t e n d o m , " by R t . Rev. M s g r . F u l t o n J . Sheen. 112 

ruantit^ S peSrmfo'oe j p j j f P°StPaid: 6 OT "n 
" T h e C h r i s t i a n F a m i l y , " by Rev. D r . E d g a r Schmiedeler O S B 82 

quantities'^ C ° P y ' 1 6 0 P O s t p a i d = 6 .W ¡ 1 
"Social R e g e n e r a t i o n , " by Rev. W i l f r i d P a r s o n s , S . J . 24 p a e e s a n d 

$ r 0 0 r ' p f i n i 0 0 . ° O P y ' 1 6 ° P ° 8 t P a I d ; 5 ° r m ° r e ' 1 0 0 e a < * I " Q u l n t i t i e s 



" S e c o n d R e p o r t t o t h e M o t h e r s a n d F a t h e r s , " b y C a t h o l i c C h a p l a i n s 
of t h e Army" a n d N a v y . 48 p a g e s a n d cover. S i n g l e copy, 20c p o s t p a i d ; 
S or m o r e , 15c e a c h . I n q u a n t i t i e s , $8.50 p e r 100. - _ 

" S a i n t h o o d , t h e U n i v e r s a l V o c a t i o n , " by R t . Rev. M s g r . A m b r o s e J-
B u r k e . 24 p a g e s a n d ' c o v e r . S i n g l e copy, 15c_ p o s t p a i d ; 5 o r m o r e , 10c 
each. I n q u a n t i t i e s , $6.00 p e r 100. „ -

" T h e P a t h of D u t y , " by R e v . J o h n F . Croriin, S.S., 4o p a g e s a n d cover. 
S i n g l e copy, 15c p o s t p a i d ; 5 or m o r é , 10c e a c h . I n q u a n t i t i e s , $8.00 p e r 100. 

" T h e C h u r c h i n A c t i o n , " by R e v . A l p h o n s e S c h w i t a l l a , S . J . , Rev., P a u l 
T a n n e r R e v . W i l l i a m A . O ' C o n n o r , R t . - R e v . J a m e s T, O'Dowd, V e r y R e v . 
J o h n J . M c C l a f f e r t y , R e v . D r . C h a r l e s A. H a r t ? V e r y R e v . George- J . 
Collins, C;S.Sp., Rev. J o h n L a F a r c e , S . J . , a n d Rev. L a w r e n c e F . S c h o t t . 
64 p a g e s a n d cover. S i n g l e , copy, 20c p o s t p a i d ; B o r m o r e , 15c e a c h . I n 
q u a n t i t i e s , $7.50 p e r 100. , _ -

" T h e P o p e ' s F i v e P o i n t s f o r P e r m a n e n t P e a c e , " by R e v . T . L . Bous-
c a r e n , S . J . 32 p a g e s a n d cover. S i n g l e - c o p y , 15c p o s t p a i d : 5 o r m o r e , 
10c e a c h . I n q u a n t i t i e s , $6.50 p e r 100. ffiCJ f „ _ _ 

" H u m a n P l a n s a r e N o t E n o u g h , " by R e v . J o h n C a r t e r S m y t h , C . S . P . 
32 p a g e s a n d cover. S i n g l e copy 15c p o s t p a i d ; 5 o r m o r e , lOd e a c h . I n 
q u a n t i t i e s , $6.50 p e r 100. . . . 1 - „ , S a m 

" O n e L o r d : O n e W o r l d , " by R t , R e v . M s g r . F u l t o n - J , S h e e n . 100 p a g e s 
a n d cover. S i n g l e copy, 25c p o s t p a i d ; 5 o r m o r e , 20c .each. I i i q u a n t i t i e s , 

1 " T h ^ C a t h o l i c L a y m a n a n d " M o d e r n P r o b l e m s , " by O ' N e i l l , Woodlock, 
s i n i s t e r ; M a t t h e w s , M a n i o n . a n d A g a r . 68 p a g e s a n d coyer. Single, copy 
20s p o s t p a i d ; 5 - o r m o r e , 15c e a c h . I n q u a n t i t i e s , $9.00 p e r 100. 
( C o m p l e t e - l i s t of 121 p a m p h l e t s t o o n e a d d r e s s i n U . S . $15 75 p o s t p a i d . 

P r i c e t o C a n a d a a n d F o r e i g n C o u n t r i e s , $19.50.) 

Address: 0*UR S U N D A Y VISITOR, Huntington, Indiana.