The American way THE AMERICAN WAY THE AMERICAN WAY Two addresses delivered in the nationwide Catholic Hour, produced by the National Council of Catholic Men, in cooperation with the National Broadcasting Company, on July 6, 1947 and July 13, 1947. BY MR. JUSTICE MATTHEW F. McCUIRE Associate Justice, District Court of the United States for the District of Columbia NATIONAL COUNCIL OF CATHOLIC MEN 1312 Massachusetts Avenue, N.W. Washington 5, D. C. Printed and distributed by Onr Sunday Visitor Huntington. Indiana Nihil Obstat: REV. T. E. DILLON Censor Librorum Imprimatur: JOHN FRANCIS NOLL, D.D., Bishop of Fort Wayne eggcUdled TABLE OF CONTENTS Our World Today — .-. 7 Our American Way — 12 II OUR WORLD TODAY Address given Never before, perhaps, since that momentous day over twelve hundred years ago when Charles Martel defeated the Saracen hosts on the field of Tours has what we like to call our West- ern Civilization stood more cer- tainly in the balance. Then it was the crescent or the cross. Then that Europe, which pro- claimed its belief in a common culture and polity, which had its roots in the Judaeo-Christian tradition, was united. Today it stands broken and teetering on the brink and the hour is dark. Only here, in our own Amer- ica, does the fierce white light of human freedom and hope still shine brightly and defiantly through the encircling gloom the world over. For here, on this continent, far from its madding hates and alarms, men took the best the Old World had to offer and resolutely builded a new. Despite the religious upheaval of the sixteenth century, they still clung to and believed in the long recognized fundamentals and gave them emphatic affirma- tion when they said, as they did say, in our Declaration of In- dependence : on July 6, 1947 “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 inalienable Rights, that among these are Life, Liberty and the Pursuit of Happiness.” They thus gave more than lip service to their belief in the Fa- therhood of God and the broth- erhood of man—every man. They not only enshrined it forever in their declaration of freedom, but made it an integral part, also, of their charter of government — Our Constitution—the funda- mental law of the land. There were few debunkers in those days. No one had yet ap- peared to tell these men about their subconscious, as we have been told. Marx, with his gospel that economics explains not only history but everything, had yet to make his appearance, and Len- in had not yet made his bow upon the earthly scene to deny all mor- ality take'h from what he called “supernatural conceptions”—and no one had ever heard of the “class struggle.” Men still bowed their knee to the God of their fathers, al- though they differed and might 8 THE AMERICAN WAY quarrel, and bitterly so at times, among themselves as to the time, the place, the manner and the cir- cumstance. Free-will was not to them, as some would tejl us it is, the in- stinct of the herd or a mass il- lusion and, strangely enough, they were convinced that there was a moral order, above and beyond all government to which all man-made law must conform. They were one with the cul- tural and intellectual tradition of the West and upon that found- ation they reared what we like to eall our American democracy. This conception of men in their relation to their fellow men, not only pervaded the mass of the people as it does today, but, indeed, it was the view point and the conviction of those who were their educators and the fashioners of their polity. And it is a significant thing that practically every institution of learning in America, before the advent of the state univer- sity, was founded either under the sponsorship or auspices of some Christian denomination. Not only were we a religious people, but our intellectual lead- ership was also. And if this was true of the period of the creation of the Union, we have it graphically outlined in another period of our history—that of the great struggle between the States. No one can read of the simple faith of Lincoln and not bless the land that gave him birth. Nor learn of the quiet and unob- trusive piety of Lee, and the deep religious fortitude of Stonewall Jackson and not conclude—and sadly—that we have travelled far, on more roads than one, since that fateful day when the dying sun of the Lost Cause set forever at Appomattox—not yet a hundred years ago. For we, too, have felt the pull of that fearful tide that has made Europe a shambles, and many of us—sad to say—togeth- er with millions of others on that continent which was once the cradle of our culture, have re- pudiated the divinity of our com- mon origin and ultimate destiny, and the traditions that bind us to our past. And it follows then as a bitter consequence that if there are no longer fundamentals on which men can agree—the only alternatives are force or chaos—and Hitler was infallibly right. We have unlocked some of the innermost secrets of the uni- verse. We boast that we hold in OUR WORLD TODAY 9 our possession the accumulated knowledge of the centuries and yet, instead of ushering in the fabulous thousand years of peace, we glimpse a future dark- er than the darkest era in the long history of the race. And how can it be otherwise? When, for almost a century now, there has been waged by the new pa- gans and so-called intellectuals, on both sides of the water, a campaign of attrition against the distinction between right and wrong, they have labled it just another primitive taboo ;—the Ten Commandments, they say, are a species of man-made effort, interesting as a code of outworn law, suitable to an unenlightened age, and to be classed with the “Don’ts” and “Do’s” of the In- dian tribes, or as a curious phase of the folklore of the Jewish peo- ple. Man himself has been mechanized, as he has mechan- ized the world in which he lives, thus freeing him, so they say, from the tyranny of the world of ideas. But the truth is that man has been enslaved as he has nev- er been before, in the mechanical world of his own creation. Religion is branded, not open- ly, of course, as a sedative for those too weak to take life in stride, or as a drug made palat- able and attractive, and admin- istered to the masses by those who seek to fetter what is called the new-found freedom of the ordinary man and woman and to victimize and enslave them. While in what passes for the lit- erature of the day, the unin- hibited instincts of the brute creation are depicted unblush- ingly in the guise of the new art and the newer realism, as the true reflection of the cus- toms, manners and, indeed, the morals of our enlightened day and age. There are no taboos any more—no reticences—they went out with the old morality — to such a pass have our so-called major thinkers brought us. Marriage, the fundamental unit upon which a healthy state and nation must be built, is re- garded as an affair of conven- ience—as our constantly rising divorce rate indicates. As a con- sequence, domestic society and the sanctity of the marriage bond have been weakened stead- ily over the years, until divorce, hitherto an anomaly, and at one time a badge of shame, has achieved distinction as the mark of smart living. Only the other day one of our leading educators commented on what she called the “philosophy of absolute negation” found among our young college worn- 10 THE AMERICAN WAY en, while the rising tide of ju- venile delinquency gives further emphasis to the over-all picture. Now, all of this did not develop over night. It has been going on for a long time in our world, not only yesterday but today. We are losing the old simple ideals of life which have made this country great and our con- tact with those first principles that are at once both our anchor and our bulwark. The attack has not been so much a frontal one in this country as it has been oblique, and, therefore, much more subtle. These ideals have been stolen from us—to our shame—in the name of art, lit- erature, progress and advanced thinking. But we are told that ours is a “learned” age. And as a con- sequence the Ten Commandments and the Sermon on the Mount went out with the fable of the creation and the story of Adam and Eve—which it is said, of course, no really educated and in- formed person could possibly be- lieve in, as it does not square with the findings of science. Man’s only norm of conduct, certain moderns tell us, should be his own desires and feelings —while morals, so-called, change with the times and the prog- ress of the race. And while it is true the Ten Commandments have played their part in the history of humanity, they are in- teresting only as history and as such they are dead. For today is the age of the emancipated man who has shak- en off, at least, the fetters of old beliefs and has come out from the shadows of the older learn- ing. Today man is free and owes no allegiance to anyone ex- cept perhaps the state, the com- munity, or some similar deified abstraction. And so this civilization of ours staggers along its self-made road to destruction because mankind has forgotten all that has quick- ened, spiritualized and ennobled it. We give, for the most part, lip service to the form and ignore the substance. We throw away the fruit and are content with the husk. But we are reminded we live in different times—and that con- stant experiment is the road to progress and so by means of this scientific approach and by observations and making repeat- ed changes in both our view- points and in the pattern of our social behavior, we shall finally arrive at that millenium when OUR WORLD TODAY 11 all men and women, too—will en- joy the golden age of human perfection. How sound is that? Experiment and observation made no fundamental change in the characteristics of the atom — we may know more about them and it, but in essence the atom remains the same and so does man. No amount of experiment or change can alter his essence, his nature, his origin or his destiny. But education, we are informed, makes for virtue and the more you get in the way of education the better man or woman you ought to be—maybe —but there have been and are educated rogues, thieves, mur- derers, charlatans and hypo- crites. Education that denies the origin of man and his des- tiny and regards him merely as a machine in the same category of those he has created, is the education of frustration and nihilism. But why this gloomy and crit- ical picture? Is it overdrawn? As was said to a visitor to Lon- don’s St. Paul’s when he asked for the location of the monu- ment to its architect, Sir Chris- topher Wren, the answer is: “Look around you.” These con- ditions exist today, and it is this philosophy of indifference and frustration that is the forerun- ner of the fell disease that has brought the Old World to its knees. We are not immune. These things are symptomatic. The crisis we face is neither eco- nomic nor political. It is a moral one and it is world-wide. Europe has fallen. We alone remain and we shall need courage and strength, as we have never need- ed them before, to sustain not only ourselves but the millions all over the world who look to us as the last strong bastion of freedom, for hope and for cour- age. We can find them nowhere ex- cept by a reaffirmation of our be- lief in those first principles upon which the greatness of the Na- tion has been built and by a fresh and sincere acknowledg- ment of the divinity of their origin. So that not only our own freedom, springing as we know it does, from the almighty hand of the Author of All Good, may continue to flourish and to pros- per, but that men of good will everywhere, under God’s Provi- dence, may come to know and love the beauty and feel the warmth of the same heavenly flame. OUR AMERICAN WAY Address given on July 13, 1947 The most cursory examination of our political history and the origin of our government will disclose that our American way of life has its genesis in the un- derlying and fundamental postu- late of the spiritual kinship of men and the overlordship of God. Our very coinage gives evi- dence of this fact, stamped as it is with the inspiration — “In God We Trust.” Yet we have seen that despite all of this, there has been a con- scious and concerted effort in some so-called intellectual circles to lead us away from this funda- mental concept. Strangely enough science, the hitherto beginning and end of all things, as some would have us believe, and which commencing with the middle of the last cen- tury led the revolt from what was regarded as orthodoxy, has come to the turn of the road and today we discern a striking change. More and more, the men of science are lifting their eyes to the skies and seeing there, through the wonders of the mi- croscope and the laboratory, con- vincing proof of the existence of a Higher Personal Power Whom men call God—this is, indeed, a salutary sign. For our western culture, de- prived of its religious origin and foundation, cannot survive. For generations now, this hitherto universally acknowledged spir- itual foundation has been at- tacked, not only in the world of science, but in the narrower purlieus of art and literature and, indeed, in nearly every form and medium of human expres- sion with an almost satanic fury. This has had its logical and frightful culmination in Europe and the end is not yet—while here in America there are those, deliberately or otherwise, who would lead us along the same terrible road. Yet we Americans know that our American democracy and way of life is predicated on this very foundation. It is a way of life, for that reason, unique both in function and origin and as has been previously said, it has been «et forth as a confession of fun- damental principle in our own Declaration of Independence. Let us examine again those oft-quoted words : OUR AMERICAN WAY 13 “We hold these truths to be self-evident, that all men are created equal, that they are en- dowed by their Creator with certain inalienable 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 gov- erned/’ These words are the touch- stone of American freedom and the foundation and bulwark of our American way. And if they were true in 1776, they are true today for truth never changes, but is eternal, like the Eternal Truth which it mirrors and out of which it springs. Not only are they true, but our founding fathers regarded them as “self-evident.” In other words, they are so compelling and so palpably apparent that they win the immediate assent of thinking men and no argument is necessary to prove or maintain them. They not only recognize the existence of God as the Su- preme Overlord, but they rec- ognize and give affirmation to the inherent dignity of the hu- man personality and the unalien- able rights of the individual man. That is why it seems strange, at times, to hear individuals give lip service to the form and deny the substance. For if our de- mocracy is other than what the founding fathers say it is, then the rights of the individual man thus stated, either do not exist at all, as some say is the case, or they become subject to the whim of the majority or the group in power and whether that majority or that group takes refuge behind the facade of an instrumentality known as the StaJ;e, or behind some other de- vice of the moment makes little difference. When we Americans speak of democracy we mean those cer- tain basic rights which have been referred to. We mean that there is a code of justice that springs from the Divine; a code of right and wrong that is not subject to statutory change, as the Supreme Court of the United States re- cently said (United States v. Girouard) : “The victory for freedom of thought recorded in our Bill of Rights recognizes that in the do- main of conscience there is a moral power higher than the State,” and in giving our affirmance to such, as the founding fathers did before us, we make a declaration of principle, a profession, so to 14 THE AMERICAN WAY speak, of social faith in those un- alienable rights referred to. Thus, though we may amend our Constitution and do so radically, the Declaration of Independence and the Bill of Rights still re- main the nation’s political creed by which it stands or falls. This profession of social faith thus enshrined in our Declaration of Independence is deeply rooted in the Judaeo-Christian tradition. This is what we mean by our American way. President Roosevelt stated this very cogently in his address to the Congress on the State of the Union, on January 4, 1939, when he said: “Storms from abroad directly challenge three institutions in- dispensable to Americans, now as always. The first is religion. It is the source of the other two — democracy and international good faith. Religion, by teach- ing man his relationship to God, gives the individual a sense of his own dignity and teaches him to respect himself by respecting his neighbors. “Democracy, the practice of self-government, is a covenant among free men to respect the rights and liberties of their fel- lows. International good faith, a sister of democracy, springs from the will of civilized nations of men to respect the rights and liberties of other nations of men. In a modern civilization, all three —religion, democracy, and inter- national good faith—complement each other. “Where freedom of religion has been attacked, the attack has come from sources opposed to democracy. Where democracy has been overthrown, the spirit of free worship has disappeared. And where religion and democ- racy have vanished, good faith and reason in international af- fairs have given way to strident ambition and brute force. “. . . The United States rejects such an ordering, and retains its ancient faith.” This is what, in substance, dis- tinguishes the American way from most others—this admitted and expressed religious genesis of the basic concepts of our free- dom. And it is this—that Eur- ope for the most part has repu- diated, and which some of our so-called progressive thinkers, regard as interesting from the standpoint of history, as mark- ing a phase in our political de- velopment, but entirely unwork- able to meet the demands of what they call the “modern age”—and, as a consequence, it must be sup- planted. Indeed, we know now if we OUR AMERICAN WAY 15 have never known before, that in this retention of the. ancient faith of which President Roose- velt spoke, lies not only the as- surance of our own preservation, but the restoration of the rem- nants of the world that has aban- doned it. Out of such faith has sprung those things that are essentially ours, and those so-called bour- geois, if you will, of honor, mo- rality, patriotism and love of God and home, upon which the great- ness of this country has been built, which we find sneered at and ridiculed by those who would reduce us all to the level of the pig, and the world itself to the commonality of the sty. Who would teach our young there is no law but that of de- sire; that we are all animals re- fined perhaps it is true, but blood brothers in direct descent from earlier progenitors flying from tree to tree in some ar- boreal jungle; that morality is synonymous with custom; that the pledged word is given only to be broken when it serves the purpose to do so; marriage, a mere convention and a fetish of the unemancipated ; and since there is no responsibility to a Higher Power, either here or hereafter, the smart way to live is to get what you can while the getting is good—only don’t get caught ! No wonder so many of our young people feel lost and frus- trated—because they have been so frightfully let down by the studied cynicism of those to whom they had the right to look for help and guidance. We have seen the result of this philosophy of despair and nega- tion in the old world. We, here in America, must turn back be- fore it is too late. We must purge out the old leaven and re- affirm our belief not only in what President Roosevelt has called our ancient political faith, but in the Divine Source of All Good from which it springs. Therein lies sanity in a world gone mad — therein lies our only hope of a. better world to be. THE PURPOSE OF THE CATHOLIC HOUR (Extract from the address of the late Patrick Cardinal Hayes at the in- augural program of the Catholic Hour in the studio of the National Broadcasting Company, New York City, March 2, 1930.) Our congratulations and our gratitude are extended to the National Council of Catholic Men and its officials, and to all who, by their financial support, have made it possible to use this offer of the National Broad- casting Comoany. The heavy expense of managing and financing a weekly program, its musical numbers, its speakers, the subsequent an- swering of inquiries, must be met. . . . This radio hour is for all the people of the United States. To our fellow-citizens, ip 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 sure, to the voice of the ancient Church with its historic background of all the centuries of the Christian era, and with its own notable contribution to the discovery, exploration, foundation and growth of our glorious country. . . . Thus to voice before a vast public the Catholic Church is no light task. Our prayers will be with those who have 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 sympathy for all, this work is inaugurated. So may it continue. So may it be ful- filled. This word of dedication voices, therefore, 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; and joys, bringing not only justice but gladness and peace to our search- pardoning our sins, elevating, consecrating our common every-day duties ing and questioning hearts. 106 CATHOLIC HOUR STATIONS In 40 States, the District of Columbia, and Hawaii Alnhoma Rirmingham WBRC* 960 kc ..WALA 1410 kc WSFA 1440 kc niahe KWJR 1240 kc KTAR 620 kc ... KGLU 1450 kc ..J..KVOA 1990 kr ..KYUM 1940 krr ..KMJ 580 kc ..KFI 640 kc ..KCRA 1340 kc KPO 680 kc KOA 850 kc Hnrtfnrrl WTIC* ..1090 kc District of Columbia. 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