JAMES P. TNOHY





Christian Education

In An Age Of Confusion

A series of four addresses delivered on the CATHOLIC HOUR,
from August 7, 1949 to August 28, 1949 by Mr. James F. Twohy, of

Minneapolis, Minnesota. This program is produced by the National Cou-

ncil of Catholic Men in cooperation with the National Broadcasting

Company. At present, the CATHOLIC HOUR, is now in its nineteenth

year of broadcasting.

BY

JAMES F. TWOHY

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

Washington 6, D. C.

Printed and distributed by Our Sunday Visitor

Huntington. Indiana



Nihil Obstat;

REV. T. E. DILLON

Censor Librorum

Imprimatur;

JOHN FRANCIS NOLL, D.D.

Bishop of Fort Woyne



TABLE OF CONTENTS

SOME NOTES ON OUR SOCIAL DISORDER 5

PRESENT STATE OF OUR EDUCATION 10

A CHRISTIAN APPROACH TO SCIENTISM

AND THE LIBERAL MIND 16

TESTAMENT OF FAITH 22





SOME NOTES ON OUR SOCIAL DISORDER

Talk Given on August 7, 1949

When I was asked to broad-

cast on this Catholic hour, my

first impulse was to fly from

temptation. I belong to a gener-

ation (now pretty gray about

the temples) which grew up in a

mild mistrust of what we called

the ‘'professional Catholic.'’ To

our generation, this gentleman

was suspect on two counts: he

might be seeking to capitalize

his religious affiliation for some

personal benefit, or, again, he

might be holding himself forth

to the world as a representative

Catholic. On either count, our

rather primitive mistrust had, I

think, a certain healthy validity.

The first count, if true, would be,

of course, wholly contemptible;

the second, a Pharisaical denial

of what every Catholic knows,

namely, that no one can ever

safely assume that he is truly

representative of our Faith.

Catholicism, after all, is in some

respects a State of Becoming as

well as a State of Being. Indeed,

it is never a point of arrival so

much as a continuous spiritual

journey, in which a sure test of

progress, for the highest prelate

no less than the lowliest par-

ishioner, is a decent humility of

heart. We preferred, therefore,

to leave public apologetics to the

professional philosophers, who

were usually our priests and pas-

tors as well, while we tried as

best we could to make .our rough

job of earning a living conform

to the great gift of our Faith.

Today, however, that Faith is

bitterly beset by demolition

forces converging upon it. The

attack is not from the Red left

only; it comes also from the

Black right, and the bewildered

middle. Our modern society

stands at one of the major

turning points in human affairs,

but it is broken into so many

helpless fractions and conflict-

ing philosophies that it is tragic-

ally ill prepared to meet this

sudden challenge of history. It

is so desperately in need of the

unifying and healing teachings

of Christ that anyone calling

himself a Christian, even

though he be but an every-day

laymen immersed in business, is

bound to stand up when his

name is called and give what

testimony he can of the faith

that is in him.

In this spirit, as a Catholic

and as an American, I should



6 CHRISTIAN EDUCATION IN AN AGE OF CONFUSION

like to speak of our Christian

Education, and the opportunity

it affords us to serve God and

our country in this age of con-

fusion. I shall not speak here

of the doctrinal age of confusion.

I shall not speak here of the

doctrinal belief which informs

our schools, nor limit these ob-

servations to Catholic education

only. I would include also those

valiant little American schools

and colleges, besides our own,

which are likewise dedicated to

Christian education. Insofar as

they and we safeguard our

ancient inheritance, like seed-

corn in time of famine, we are

co-trustees of that imperishable

Christian culture which created

our Western Civilization, and is

so needed today to help save it.

Any system of education needs

a central unifying principle by

which man's search for know-

ledge can be rationally related

to the ultimate end which Nature

and Nature's God have given

him. Around that principle

Christian education made our

Western culture an organic

whole. The abandonment of that

unifying principle has led us

step by step into the deep dis-

order which is the Sign of our

times.

For education, after all, can

never be considered in a vacuum,

apart from the scheme of life

which gives it shape and direc-

tion. Education is not an entity,

a thing like soap—it is a method,
a process, like washing

;
it is

not an organ of society like the

heart or brain, but a function

like metabolism. If it is not

rooted in community beliefs, it

becomes a lifeless thing, for it

must reflect the basic principles

and ethics of the community it

serves. Before we can examine

present day education, therefore,

it seems necessary that we first

consider the profound disorder

of our modern society, in which

all its systems of education are

imbedded, as the natural re-

flectors of its broken thought

and divided energies.

Today our country is re-arm-

ing for the third time in as many

decades. Deeply as we hate it, it

seems a necessary course in the

face of dangers confronting us.

Even as we do so, however, with

misgiving and dismay, we are

conscious that ultimate peace

can never be achieved by force

alone, that force has no life or

meaning save in the thought

which animates it. America is

the productive master of modern

war, and woe to those who would

bait or incite this young Repub-

lic to loose again its terrible

thunderbolts ! But our people



SOME NOTES ON OUR SOCIAL DISORDER 7

hunger for peace. And they are

coming to realize that the great

armed conflicts already endured

have been but the cutting edge

of a worldwide revolution,—

a

revolution long in the making,

which will probably be known to

the future not as another 30

years war, but as the Great Up-

heaval of the Twentieth Century,

an upheaval in which its wars

were so many linked and appall-

ing chain reactions. Unfortun-

ately, we need to be strongly

armed in this bloody era of force

and violence, but a thousandfold

more we need to search out the

causes and solution of this up-

heaval. It involves the social,

moral and spiritual values of the

Race, and we know that ultimate-

ly—when the last gun is silenced
—these values can only be settled
on the plains of human reason,

with the sword of the Spirit.

I have said that this revolu-

tion has been a long time in the

making. There is little doubt

that it received its great thrust

and impetus some four hundred

years ago with the fateful

destruction of spiritual unity in

the western world. Now this

statement, of course, is not to

disparage the invaluable human

energies released by the historic

events of that time. Still less is

it to impugn the motives which

activated them. Some of the

founders, and millions of the ad-

herents of that famous move-

ment over the centuries have

been men and women of the

highest probity and virtue, just

as all too many of the Church

leaders were then as now infirm

and false stewards of their-

Master, that oldest affliction of

the Church. It is not the intent

of these observations, therefore,

nor is it perhaps within any

human competence, to assess

with accurate praise or blame

the good or evil in the break-up

of religious unity. Let the hard

fact suffice us here that it cer-

tainly unleashed the forces

which have spread through the

world and wrought our modem

chaos. The destruction of the

spiritual unity of Western so-

ciety, so obscured in the abuses

and passionate conflicts of the

time, created that radical chan-

nel change in the main stream

of western thought and action

which was to lead, not to the

true reform sought and needed,

but to the ultimate and com-

plete fragmentation of the hu-

man community.

Once the great Rock was cleft,

a multitude of little springs

poured out, sparkling innocently

enough in the mountain air, but

now converging upon us in a



8 CHRISTIAN EDUCATION IN AN AGE OF CONFUSION

swollen flood of devastation. In

the realm of thought, it validated

pure subjectivism and eventually

the flight from reason. In mor-

als, by a twisted interpretation

of the sacred sovereignty of the

personal conscience, which no

Christian could ever deny, it

burned the libraries, so to speak,

of rational sanctions and objec-

tive data, and substituted as the

emotional rule of conduct the

“Flash justification’’ of what any

individual “feels” to be right.

In economics, it severed the pro-

per connection of economics with

ethics as a definite phase of

moral conduct, and transferred

it to a separated and sealed de-

partment of action with its own

amoral and leaky laws. In politi-

cal science and government, as

pointed out by Father Wilfrid

Parsons, it split the natural and

mutual relationship of liberty

with authority, and set one at

war with the other. In its sharp

oscillations of loyalty between

these severed halves of one

whole—now making the State
the enemy of man as in the in-

dividualism of the 18th century,

and again his all-powerful mas-

ter,—as in the Statism of the
20th—it lost the Christian con-
cept of the good society; the

concept of a great community

wherein liberty is guarded by

authority, under Reason and the

Law. Today the community of

man lies in a welter of confusion.

Its nuclear unity has been ex-

ploded with an atomic fission

hardly" less terrifying than the

like phenomenon in physical

matter which so shocked the

world only four years ago yes-

terday in Japan. Christian be-

lief, as the centripetal force

holding western culture together,

has been torn out, and the void

has been stuffed with a succes-

sion of credulities expanding

and dissolving like a string of

colored soap bubbles.

For it is no accidental by-

product of modern thought that

our society lives with no fixed

convictions or definite moral

criteria. Incertitude is the acti-

vating principle of modern

thought. Its categorical imper-

ative is that man must be rest-

less, aimless, rootless, and un-

hampered by certitude, as a very

condition of the motion and

change which it calls Progress.

A philosophy which is hinged

upon what can be touched,

measured and proved by sensory

experience and statistical data,

which holds every absolute con-

cept of the Good, the True, the

Beautiful to be an illusion, can

only accept and indeed rational-

ize the natural consequences of



9SOME NOTES ON OUR SOCIAL DISORDER

its system of thought. That

system, forever glorious for its

engines, apparatus, medicines,

—

all the dazzling discoveries in

the physical universe with which

it has so enriched mankind, has

served also as a dark lantern

bearer to lead us into a moral

wilderness,— a wilderness in
which men have lost the unify-

ing and ultimate meaning of

their existence. Our modern

civilization is like a magnificent

liner, the ship’s band playing

and all lights brilliantly ablaze,

which steams full speed ahead

in a great Circle, its Destination

marked Nowhere.

Our generation stands in a

twilight of ever deepening an-

xiety. Master of how to live with

no remembrance of why, loaded

with goods but with no vision

of the Good, man has made a

religion of his own energy, a

dark culture for their own sake

of his physical accomplishments.

How, with thunder on the left

and right, and something like

terror growing in his heart be-

fore a worldwide spectacle of

human misery and defilement, it

is no wonder that he is desper-

ately rifling his own treasury of

factual knowledge for the lost

secret of his destiny. He remem-

bers that every civilization has

rested upon the agreed stand-

ards and disciplines of its own

culture, and that the life of

every culture in history has been

its Creed,—the accepted moral
code of its people. The para-

mount problem for all men of

good will and good faith in this

desperate hour of confusion, is

to find some unifying principle

of common belief, which alone

can ingather the vast means and

magnificent techniques of our

shattered civilization and give

them significance and order.



PRESENT STATE OF OUR EDUCATION

Talk Given on August 14, 1949

Last Sunday, I tried to iden-

tify some characteristics ' of our

social disorder. The Break-up of

the Sixteenth Century, which

shattered the spiritual unity of

the Western World, formed also

the modern schools and fertiliz-

ed them with its abundant ener-

gy. There was, howev^^r, one un-

planned elimination—God was
gradually dropped from the cur-

riculum. I suppose that some

of the religious reformers,

earnest seekers of God as some

of them were, have been stir-

ring in their graves about it

ever since. Even with the rise

of Nationalism in the seven-

teenth century, the new schools

were beginning to repudiate

metaphysics and theology or at

least to disregard them. This

trend quickened in the Rational-

ism of the eighteenth century;

and in the industrial material-

ism of the nineteenth, it came to

full fungus growth in that ma-

terialistic hypothesis, within

the framework of the natural

sciences, which is the matrix of

modern education.

It is true that the old Theol-

ogy died hard in this rising sec-

ula;rism. The Christian faith.

particularly in England, had a

way of popping up on the aca-

demic parapets, like the ghost of

Hamlet’s father, to vex the peace

of the new court. Its epistemol-

ogy persisted in the English uni-

versities, like an evening rustle

in the old elms and ivy, long

after its bones were thought de-

cently interred
;

it crossed the

Atlantic to thumbprint the esivly

Yale and Harvard and Prince-

ton, and our early school sys-

tem, and fragments of it are

lodged forever, as we know, in

the great documents of our own

revolution. These manifesta-

tions, however, were contemp-

tuously dismissed by the rising

naturalism as the last contor-

tions of an organism dying of

dismemberment—as indeed it
was.

The magnificent rise to power

and wealth of those western

states which quit the church,

especially when compared with

the failing fortunes of the Latin

States which kept the Faith,

gave the new thought that glow-

ing prestige of worldly success,

which so often passes for virtue

with even some of the best of

men. Splendid facilities and



PRESENT STATE OF OUR EDUCATION 11

apparatus were provided its

schools, and ivy-hung temples to

house them; savants and pun-

dits of great distinction were

assembled, were trained and duly

ordained in the new thought, and

in the affluence of an expanding

economy, a new hierarchy of

learning was gradually sealed

within the air-contitioned struc-

ture of a perfect positivism.

Now it is difficult to discern

error in the culture of which one

is an inseparable part, a bit like

trying to remember good health

in the Alpine village where

every citizen has a well-de-

veloped goiter. Over the gates of

our great universities was carv-

ed their noble dedication to the

free mind; how were we to

know, from the inside, that this

was but a counterfeit freedom

—

the spurious freedom of an enor-

mous room, in which our minds

were held in the protective cus-

tody of its positivist assump-

tions? During the self-confident

first decades of this century, for

instance, our best universities

and the truly great professors

who gave them fame and luster,

were alike imprisoned within the

then fashionable belief in a me-

chanistic determinism in the uni-

verse. It was our inescapable

system of intellectual reference,

and while a great ferment of

happy activity went on within

the enclosure, its walls were pa-

trolled by nineteenth centurions,

whose breast plates and spears

were the new bigotries of sci-

ence and the glittering supersti-

tions of the sceptic.

The Christian colleges of that

time, though separated from

these famous institutions by a

spac'e no wider than the railroad

tracks, were in another sphere

so far as any effective counter

influences were concerned. They

were struggling to keep the

Christian philosophy alive in a

world quite as alien and almost

as hostile as that which con-

fronted the earliest Christianity.

Moreover, their facilities and

meager means were pitifully in-

adequate in an educational era

famous for brick wealth and

playground affluence, their so-

cial placement did* not wear the

fashionable new look, and even

their ancient intellectual pres-

tige was here or there sadly

eroded and tarnished.

For three hundred years, the

Christian philosopher has been

thrust outside the main current

of western thought. His status

had become uncomfortably like

that of the ladies who used to

follow armies; he was tolerated

in his sequestered place but was

never, never expected to mix in



12 CHRISTIAN EDUCATION IN AN AGE OF CONFUSION

the maneuvers. The new mas-

ters of the expanding economy

—

their successes duly blessed by

the hierarchy of their own sec-

ular schoolmen—regarded him at
best as a fading decoration on

their civilization and a conven-

ient caterer on occasion to their

injustices; they assigned him a

department of “religion’’ to

play in, with the proviso, believe

it or not, that religion must al-

ways be something secret and

intestinal and shall never in-

trude upon the organized cul-

ture and business of living! It

is within this encircling Sahara

that the American Christian

schools were stubbornly estab-

lished and have been precarious-

ly maintained.

For the Church has always

recogni^d that any system of

education must express a phil-

osophy of life. According to her

philosophy, the end of man is to

save his soul. To this end, she

holds that all the vast network

of society is organized, includ-

ing its schools, its governments,

the Church itself. Around this

living principle, the machinery

of knowledge is operated in the

Christian schools.

Not that the curriculum in

these schools is restricted by

doctrinal exposition. For a

thousand years, the Church was

the historical trustee of the en-

tire treasure of humane learn-

ing in the Western World. While

she exhibited human weakness

enough over the centuries of her

magistracy, her system of

thought, of its very nature, can

never rightly limit the exten-

sion of knowledge, nor describe

any circumference of intellectual

inquiry so long as God ie at the

center. She takes for her pro-

vince in her schools the entire

range of human life, physical,

aesthetic and spiritual, not with

a view to reducing it in any

way, but in order to elevate and

perfect it in accordance with the

example and teachings of Christ.

Christian education does not

demand that young people be re-

moved from the society in which

they must love their neighbors

and save their souls; nor require

them to stunt any faculty or re-

nounce the activities of this life.

Rather it seeks to unify all these

by giving to each activity its

due relation to all others, and by

giving to all something like a

sacramental character by relat-

ing it to the supreme reality

which is the love of God. It is

this ideal which the Christian

schools have tried to keep alive

in modern life, usually with a

flat wallet, too frequently with

insufficient talent and enlight-



PRESENT STATE OF OUR EDUCATION IS

enment, but always with a brave

heart.

And the heart needed to be

brave, up to the turn of this

century, to establish these frail

institutions over against our

great universities
;

brave, in-

deed, to hang in their porches

the small lamp which remembers

the City of God even within the

incandescent City of Man.

But even before the guns of

1914 shattered the world's peace,

all this had begun to change. A

creeping disquietude was over-

spreading our universities, a

presentiment that something

was terribly wrong with the

system. In the bleak disillusion-

ment which followed World War

I, this intellectual disquiet was

transfixed by the rising Marx-

ism like a wasteland illumined

by forked lightning. Dialectic

materialism at first seemed not

only compatible with economic

liberalism, but, in fact, its logi-

cal extension. Had it not grown

in the same soil of naturalism,

under the egis of science, with

the selfsame rejection of all su-

pernatural values? Out of a

common lineage, it offered a new

salvation to the worn-out liberal.

It offered his scepticism a cer-

titude, his polite agnosticism a

definite atheism, his famous

open mind a tightly closed the-

sis which reduced the tentative

principles of his halting human-

ism to a logical plan of action—

>

and all in the name of man and

his glory, his own every shib-

boleth and creed.

It is no wonder that the mod-

ern intellectuals, already disil-

lusioned by the war, were split

asunder by this new material-

ism. Many of them, indeed,

parched and long lost in the des-

ert of incertitude, rushed to this

gleaming mirage. In the nine-

teen twenties and thirties, per-

haps seventy-five percent of

American intellectuals, were

more or less openly encouraging,

if not advocating, atheistic Com-

munism. For Communism, af-

ter all, is a kind of theocracy of

its own, however inverted; its

metaphysics, which Hegel form-

ed by reversing the old scholas-

ticism, offered the weary mind,

spent with speculation, an abso-

lute system with a beginning

and an end—a long-lost sense of
“belonging" within a closed and

integrated camp.

Now that the camp has risen

in grim force against Western

Civilization, most of these intel-

lectual fellow travelers are grop-

ing their way back to their old

uncertainties. They have dis-

covered to their horror that

Communism in motion is not at



14 CHRISTIAN EDUCATION IN AN AGE OF CONFUSION

all the democratic progressive

leftist movement they had naive-

ly believed. It is the logical ex-

tension of a philosophy which

seeks the clue to life in an eco-

nomic formula of materialism,

within which, by whatever vio-

lence or dismemberment, it

would force all the mysterious

ardors and aspirations of the

• human spirit. In the secular uni-

versities, as among the leading

liberals of the Western World,

atheistic Communism is slowly

taking shape as a monstrous

political Reaction, a nightmare

in the dark disorder which en-

folds our society.

But to identify the nightmare

is not to cure the disorder. The

breakup of modern society into

separate bits and pieces did

more than shatter the Christian

concept of the human commun-

ity as one family under God,

seeking its difficult spiritual

evolution through His love and

His laws. It also split the very

nature of man—sealed off his
will from his conscience, .his

work from worship, his intellect

from spiritual insight, his en-

ergy from any informing faith.

In his soul, as in the headlines,

in the court proceedings, in all

the living records of our time,

we find the same criss-cross

pattern of abundant skill inter-

woven with futility and frustra-

tion. Are we shocked by the

sensational suicide of one of our

most devoted public officers, one

of our most idealistic ambassa-

dors, and one of our young and

success-crowned playwrights? By

the bewildering behavior of

prominent politicians or of great

scientists who seem all innocent-

ly to have assigned their splen-

did prestige and talents to the

forces of darkness? These are

but manifestations of our dis-

order at a high level of thought.

They are multiplied throughout

our society : in the doctor whose

brilliant techniques are so often

severed from his ministerial

purpose in society
;
in the lawyer

whose indenture to justice is so

often smothered in brilliant

surrebuttals
;

in the newspaper

expert whose cult of newsroom

cynicism so often defaces the

truth or even scoffs at its ex-

istence; the same pattern of dis-

order—splendid skills divorced
from a fitting and ultimate

meaning. Is it any wonder then,

when we get down to that caked

mass-thinking of our people, in

the offices, the country clubs, the

nightspots, along the highways,

that we hear such disturbing

echoes, in whatever polite lan-

guage, of the drugstore sneers,

or the whinneying laugh of the



PRESENT STATE OF OUR EDUCATION 15

street corner for the ancient vir-

tues of our Race—that we find
life lived by the hour in a sub-

human routine of nervous ac-

tivity without meaning or ulti-

mate purpose?

The Communists are not the

cause of our trouble. Their

pattern of living, like much of

our own, is but another baleful

symptom of moral and spiritual

sickness. To cure that sickness

in our country is far more than

just another school exercise for

our leaders of thought. It re-

quires the patient, honest coop-

eration of every last one of us.

It is probably the price of sur-

vival for our young and beloved

America, for America’s myster-

ious destiny as a budding cul-

ture, and a new and fruitful

civilization on the earth.



A CHRISTIAN APPROACH TO SCIENTISM

AND THE LIBERAL MIND
Talk Given on August 21, 1949

Last Sunday I tried to identify

some causes of our social dis-

order as they are reflected in

the present State of Education.

Today I would suggest a possible

approach, by the Christian mind,

toward resolving this confusion.

A severe estrangement exists

in our country between the

Christian mind and the minds of

Science and of Liberalism. Even

in the present crisis, when all

three are linked together in a

vital struggle against the ex-

panding Communism, they oper-

ate in a bad climate of mis-

understanding and mistrust, a

climate in which the bacteria of

communism can multiply and

spread. In my opinion, it is

necessary and it is possible to

translate this deadly disunity

into a w^orking way of living to-

gether, without appeasement or

the compromise of precious con-

victions. This statement does

not ignore the deep prejudices

which will nullify all but our

most heroic efforts to that end;

but, after all, we have history

to remind us that our very civil-

ization may depend upon our re-

sponse to this challenge, and in

each of the camps now walled

off from one another, we have

leaders of good will and of great

good faith who are searching

for a way.

I have purposely separated

Scientism from the Liberal mind

in these addresses. By the Lib-

eral mind I do not mean a politi-

cal form, as the opposite of con-

servation. I mean the economic

and philosophic Naturalism
which is the ruling thought in

modern life. While it is true

that Science and Liberalism have

closely interpenetrated, especial-

ly during the past century, it can

be shown, I think, that the two

are quite distinct and separate

in character and purpose. Liber-

alism unlike Science is a philoso-

phy of Life. The frightful mud-

dlement of modern Liberalism, as

I have been' trying to show in

these remarks, began when their

tap root in Christian belief was

severed and it divorced itself

from the mind of God, the source

and bond of all order. From that

tragical event ensued all of its

modern aborrancies,—its natur-



A CHRISTIAN APPROACH TO SCIENTISM 17

alism catered in man, its secu-

lar progi^ss revolving in a moral

nihilism,—^all the bewildering
distortions which have caused so

many to turn away even from its

humane and benevolent purposes.

Scientism on the other hand

is not a philosophy of Life. It

is a method of work. Its busi-

ness is with Facts, not with

Truth,—except, of course, as all
facts are concrete pill boxes sur-

rounding the citadel of Truth.

The scientist, to be sure, shares

the common quest of all human-

ity as to his personal origin, his

spiritual faculties, the myster-

ious nature of his destiny. But

this quest concerns him as a

man, and indeed as a child of

God—though that filial mur-
mur in his blood may be very

faint and muffled in our day. As

a scientist, however, a scientist

as such, he never generalizes,

and he holds abstractions and

universals, the tools of the phil-

osopher, in grave suspicion. His

basic method is Analysis
;

his

subject matter is Quantity; his

approach is the patient statis-

tical study of phenomena in his

particular field. His findings he

records in the stenography of

higher mathematics in order to

test, prove and predict. As

pointed out by the late Le

Comte du Nouy, an eminent

scientist in his own right, ‘The

aim of Science is to foresee, and

not as has often been said, to

understand. Science describes

facts, objects and phenomena

minutely, and tries to join them

by what we call laws, so as to

be able to predict events in the

future . . . There is no scientific

truth in the absolute sense. The

phrase ‘ad veritatem per scien-

tiam’ is an absurdity.’’

It is manifestly absurd, there-

fore, as well as pathetic, that

modern society should turn to

these great technicians for a

solution of its moral maladies.

And yet it is easy to understand.

The rush of discoveries and in-

ventions by Science in the past

seventy-five years symbolizes one

of the most dazzling eras in hu-

man experience. It has made

ours the Scientific Age. What

more natural, therefore, than for

bewildered man to turn to these

doctors of his physical libera-

tion as to the sooth sayer, the

medicine man, the new prophet

of the tribe, for a diagnosis of

his spiritual sickness ? And it

must be said that this natural

confusion of values and bound-

aries by the public has been

abetted occasionally by a lesser

Scientist. There is hardly any

scientific slogan more familiar

to the public than the Scientist’s



18 CHRISTIAN EDUCATION IN AN AGE OF CONFUSION

rigid disclaimer of any author-

ity outside ‘‘his own field'’ as he

calls it. It is one of his sternest

rules to preserve his complete

objectivity. For example, the

doctor of the throat, as every

layman knows, will not travel an

inch south of the clavicle. The

astronomer is mute on biology

—although the poetic legend per-
sists that biological behavior is

somehow connected with the

moon. And yet, now and then,

we discover a scientist giving

out elaborate spiritual readings

to the public—though “the field"
is separated from his own, not

by a very thin partition, on a

horizontal level, as with brother

scientists, but in kind and char-

acter, in a vertical plane of

cognition. Happily, these foot-

notes to our disorder are not the

general habit of our great scien-

tists.

Indeed, despite the limitations

of method imposed by science

upon itself, we find today

among outstanding scientists, no

less than among leaders in other

fields of thought, remarkable evi-

dences of spiritual searching. In

spiritual decay, it is surprising

to find among present-day

scientists as much religious in-

terest as we do. There is

definitely a movement in Science

away from Materialism and

toward Spiritual Reality and

spiritual decay, it is perhaps

surprising to find among pres-

ent-day scientists as much re-

ligious interest as we do. There

is definitely a movement in Sci-

ence away from Materialism

and toward Spiritual Reality and

Religion. It is true the move-

ment is hesitant and frequently

very vague. After all, it has to

break the habits, the quarantine

and isolation of a century and

more of materialistic thought.

But today we have men like

Eddington, Millikin, Whitehead

and Compton carrying on the

precious tradition of Newton,

Faraday, Maxwell, Ampere, Pas-

teur, by illuminating their scien-

tific work with brave spiritual

affirmations. These affirmations,

it is true, are not usually ex-

pressions of Christian truth, but

they are genuine gropings of

great minds for God. They are

only flickerings in the surround-

ing darkness. But if only as re-

minders of that terrible dark-

ness, they are the faint intima-

tions of hope,— of hope in that
century of unity yet to come,

when man's accumulated knowl-

edge will be illumined by the

spiritual light of faith, and the

great scientists will dedicate

their new discoveries to the glory

of God our Father, as part of



A CHRISTIAN APPROACH TO SCIENTISM 19
\

our spiritual evolution within

His love and His laws.

In quite another way, there

are flickerings along the Liberal

horizon. It would be folly to

minimize the depth and intensity

of antagonism toward the Chris-

tian philosophy in the modern

Liberal mind. Here is not the

detached indifference of Science,

preoccupied with Research, but

a worldly forment of prejudice,

enlightenment, and pride. Some

of its current expressions about

the Church could hardly com-

fort the Kremdin more if they

were designed to that end. Of

course, they are not. They are

the bright blossoms of bewilder-

ment and decay in the shattered

community which we have been

discussing. We can no more de-

bate them than we can rebut the

monstrous vegetation which is

said to have sprung up in the

soil of Hiroshima after the atom

bomb. Nevertheless, the higher

Liberalism, all unwittingly per-

haps, is putting out its own

hints toward an understanding.

Having discovered the wolf's

teeth in the Little Red Riding

Hood of its earlier flirtation, it

is doing its brave best to man

the barricades against atheistic

Communism.

But, alas, we cannot defend

the barricades of the intellect

behind a Maginot line of defen-

sive negation. On the mental

plane, no less than the field of

arms, the old football slogan ap-

plies, that the only good defense

is a vigorous offensive. It is a

sorry fact that the Liberal lead-

ers of Western thought are sunk

in their own uncertainties. They

now know Communism for what

it is, but even as it advances up-

on them with the cold steel of a

ruthless plan, they have no firm

and fixed conviction with which

to meet it. They are the victims

of their own unbelief, haunted in

the day of battle by doubts of

their own cause. The terrible

fate of the modern Liberal in

his brilliant career of unbelief

is that he has finally lost his

Faith even in his own Liberal-

ism. He begins to see that so-

ciety cannot survive without in-

centives and sanctions higher

than the humanistic tinker toys

which he designed, and yet

he is chained to his old scepti-

cism. He is the agnostic who

cannot believe and yet under-

stands the desperate need of

Faith. So in seminars and edi-

torials and textbooks, he is striv-

ing to design some consensus of

belief, some new formula of

Faith which will again bind the

masses of men together,—even
though he himself, may think it



20 CHRISTIAN EDUCATION IN AN AGE OF CONFUSION

but a necessary myth within a

noble purpose. The mood is earn-

est, intellectual, self confident: if

a religion is what we need, we

will make one! Did we not

wrench the secret of matter out

of uranium? We will make a

scientific analysis of all the

great religions. East and West,

which have made friends and in-

fiuenced people. We will mix

them together and stir them

with the democratic dogma, deep

freeze and high heat them, and

by the patient trial and error of

the laboratory, we shall produce

the compound w^e need. Then,

since a popular acceptance is

necessary, we will float the com-

pound in a solution of Rousseau

and Hume, with a tincture of

Locke and dash of Freud, and

serve it from a single stream-

lined school system in steril-

ized bottles marked ‘‘DRINK

ME.’’

Well, we may be sadly sure

that Faith, though it can be

killed can never be made to live

by such methods. Faith is not

to be compounded by Science, in

the laboratory, as a special vita-

min in time of plague and panic

;

nor yet by Philosophy, screen-

ing the world’s religions. East

and West, to extract the secret

of their power. Faith is never

the opposite of Reason. Natural

Reason remains always the sover-

eign instrument of man in his

search for Wisdom and Truth as

well as Khowledge. Faith is a

gift of God offered in rational

terms. To him who accepts the

gift, it becomes the Lamp of

Reason, the ignis ardens of

the Intellect, by which man’s

life, through Knowledge and

Love, may become one with

God’s own. In essence. Faith is

a supernatural gift, the respira-

tion of the living soul, and not

all the medicine men of all the

schools will ever conjure it up

by learned incantations.

Certainly the rulers of the

Politburo are too tough to be

exorcised by such incantations.

They hold that Western Secular-

ism will accept atheistic Com-

munism whenever it can be made

surely successful, that such ac-

ceptance is imbedded in the phil-

osophy of pragmatic Liberalism.

But they know that their ulti-

mate doom is sealed unless they

are able to smash the bastion of

Christendom looming in their

road to Glory. The Church must

be destroyed or they are done

for.

It is popular in some quarters

to picture the struggle between

the Kremlin and the Vatican al-

most in the lurid colors of the

comic strip, as of two distant



A CHRISTIAN APPROACH TO SCIENTISM 21

and alien Powers. This distortion

may be more than the light-

hearted idiom of the football

field, the prize ring, the gang-

ster movie, more, even, than an

expression of our confusion of

all values. It could be a writing

on our banquet wall, in strange

characters, to foretell the death

of Western man. For the strug-

gle in Europe between the Polit-

buro and the Church is not a

mere clash of systems, of ideol-

ogies. It is atavism against the

human spirit—a war to the
death by Hatred and raw Force

upon the deepest defenses of

Western Civilization — the
ancient loyalty and love, the

dignity and fortitude of the

Christian soul.

This is a breathless hour in

the spiritual evolution of man.

It is no time for idle rhetoric,

for petty smugness. If we would

serve God and our country in

this critical time, we need to

look inward hard and long. Per-

haps, too, if we look through the

broken windows of Europe with

the eyes of Faith, we may see

the same familiar Figure, mov-

ing among the ruins, which ap-

peared after Calvary on the road

to Emmaus. Christ is ’with us

always, as He said; not in the

tabernacle only, but along the

hedges of the world and at the

lattice of the heart. The Chris-

tian approach to our confusion

must first be geared to His living

presence among us—to its de-
finite duties, to its joyful and

undying Hope.



TESTAMENT OF FAITH

Talk Given >an August 28, 1949

I trust that these reflections,

over the past three Sundays,

have not seemed too generalized

and theoretical. My purpose has

been to help identify the nature

of our problems, in order to offer

a few suggestions for what they

may be worth, toward a plan of

action. It is a bit like roadbuild-

ing, surely as rough and tough

a form of direct action as I

know; before we can even begin,

we need the blue-prints, the pro-

files and grade stakes, of the job

to be done.

The American Christian is

confronted today by a pagan

force which seeks to wipe out

our Western Civilization and to

forge a new mastery of the

world. It has linked America

with the Church as the two arch-

enemies which must be destroy-

ed. Against our country, it levels

a campaign of organized propa-

ganda to defame us before the

world and undermine our

strength at home and abroad. At

the same time, its frontal attack

upon the Church in Europe prob-

ably surpasses in brutality and

cunning anything experienced by

Christianity in its long history

of persecution. It has forced

millions of Christian families

into bondage, a bondage of

terror from which there seems

no present escape, not even un-

derground, not even within

modern catacombs. For their

natural leaders, their spiritual

shepherds, are subjected to a

new form of martyrdom: a dio-

bolic design by which the Chris-

tian martyr is first made by

sheer force a partner, out of his

own mouth, in his own disgrace

and destruction. It is too bad

for us if we do not see clearly

what history will surely record,

that a new mystery of evil is

loosed upon our generation, and

that its holy expiation is taking

place every day in the muted

agony and the hidden sanctity of

untold Christian lives.

¥/e need not fear that this

sinister attack will ever over-

come the providential conjunc-

tion of our faith and our coun-

try.. These two hold our love and

loyalty within a single Latin

word, pi etas, which means both

piety and patriotism. And the

soul of our resistance is that

evangelical virtue of the Chris-

tian—a serene and invincible
Hope.



TESTAMENT OF FAITH 23

Our resistance, however, can-

not be defensive only, and we

must not permit our assailant to

choose the battle ground or name

the weapons of war. It is not by

matching force against force,

cunning against cunning that

America and the Christian spirit

can afford to challenge atheistic

Communism. That would be like

wrestling with Antaeus, who

rose from each fall with re-

doubled power because the dark

earth was the source and renew-

al of all his strength. Our re-

sistance must be lifted off the

ground. Our weapons must be

the true principles of democracy.

Our real strength must be in the

Lord.

For the great upheaval of the

Twentieth Century, as we must

never forget, is not a war of

atom bombs and chemical poi-

sons, though we need to be arm-

ed against both in this tough age.

It is a revolution for the regen-

eration of Society, and the salva-

tion of men. The Soviet Dicta-

torship, which deluded so many

before it suddenly materialized

in our western windows, like a

faceless apparition of Destruc-

tion, is not the cause of our con-

fusion. Communism is but a

symptom of disease, the atheis-

tic and deadly offshoot and by-

product of a world-wide disorder.

After all, the Russian people -

did not develop Communism. It

was foisted upon them by men

outside the borders of Russia.

Marxism is a poisonous weed of

the West, grown and nurtured in

our secular philosophy. Its ideol-

ogy was spawned in Germany.

Its seizure of power was first

worked out by Lenin and Trot-

sky in the libraries of Paris,

London and New York. It was

implanted in Russia by force.

It is maintained by totalitarian

propaganda, by the remembrance

of past exploitation and vicious

abuses, and by the police power

of the toughest dictatorship

probably in human history. It is

a logical extension of Western

Materialism, that lethal threat to

our Christian inheritance, even

if there were no Soviet Dictator-

ship to give it immediate and

deadly menace. The problem of

Christian Education is not mere-

ly to help hold and contain the

Soviet menace; it is also to con-

centrate all of our intellectual

and moral force upon the econo-

mic ills and the spiritual nihilism

among ourselves which helped to

give atheistic Communism life,

and which still feed and nourish

it.

A healthy approach by Chris-

tian Education to this age of



24 CHRISTIAN EDUCATION IN AN AGE OF CONFUSION

confusion can be stated, I think,

in two simple propositions.

The first proposition is that

familiar act of any Christian in

all matters of conduct: the need

to examine his own conscience.

We American Christians have

some house cleaning of our own

to perform if we would be fully

helpful in this critical hour.

It is true that we have the

great gift of Faith, within which

is embedded, as we know, the

certain cure of all confusion. But

our faith is not a cheap fire in-

surance policy, nor yet a self-

working formula of salvation. Its

force lies in what we do about it

in our every-day lives, with our

Reason and Free Will. For ex-

ample, we talk much and rightly

against secularism as the deadly

poison in modern life, that secu-

larism which centers all human

activity in worldly success, in-

stead of in God. But we have

developed a pretty bad brand of

secularism of our own. It ap-

pears in our schools and colleges,

in our worship even, and it in-

fects our lives with its own false

notions of respectability and

success. It is reflected in our

timid and tip-toe attitude toward

anti-Semitism, toward the labor

movement, toward the Negro,

toward the many grave conflicts

and gross injustices in our social

and economic life which cry out

for a brave, Christian treatment.

We think and talk of the Church

as if it were a bureaucratic or-

ganization, almost as another

‘'pressure group.” We compute

its values so often in terms of

real estate and physical estab-

lishments, even of wealth and po-

litical influence, that it must

seem to many that our fight on

Communism is merely a partner-

ship with the masters of a frozen

economic order, in fear of

change, or the loss of property

—

instead of a fearless following of

Christ as the one Hope of the

atomic future.

No sane man, I take it, would

disparage the physical estab-

lishments of the Church as nec-

essary instruments of salvation

in a world of matter and spirit.

The Church, in all its world-wide

institutions, is holy because it is

the mystical Body of Christ on

earth—much as our bodies are
holy, as the temples of the Holy

Spirit. Indeed, the very organ-

ization of the Church, so essen-

tial to her mission in a mass-

organized age, is serving today

in Europe as the last barricade

against chaos. But even as her

venerable establishments are

being ruined or taken away, even

as she is stripped of her gar-

ments like her Divine Founder,



TESTAMENT OF FAITH 25

she is emerging, bereft and un-

armed, as the lonely defender of

human dignity—the majestic
defender of man, as a social

being and as an inviolable soul.

Christian Education must invoke

its ancient code of reason and

of law and order against the

red-eyed demagogues and ad-

benturers who would tear our

civilization apart. They always

appear, like looters, in a time

of public calamity, to promote

new rackets and new terrors.

But Christianity has no true

Kinship with those dominant

economic powers which have

despised its teachings for three

hundred years and would now

use its sacred vestments as a

cloak for their greed and injus-

tice. In Europe, even to escape

the firing squad, Christianity is

not going to creep back into a

chamber of lethal gas.

We in America need to light

our own torches anew in the

eternal fire of Christian spirit

—

to discover again, in moral revo-

lution and spiritual adventure,

that rightful inheritance of

every Christian—a perfect fear-
lessness of risk, of change, of

any material upheaval, so long

as the Spirit of the Lord is there.

The second proposition derives

from the first. It is that we are

members of a pluralistic society

in America, and, as such, our

duty is to work together with all

men of good will to make our

society a just order. We should

waste no time, as I see it, in

backward efforts to reduce our

modern life to the monolithic

society of the Thirteenth Cen-

tury, say, as it centered in the

Church. Every Christian, no

doubt, must hope for one fold

and one shepherd. Moreover,

every Christian knows that the

one supreme reality of his life,

never to be foresworn or com-

promised, is his Faith. Never-

theless, the complete fragmenta-

tion of society, as we have

roughly tried to outline it in

these reflections, is as definite

and irreparable, so far as the

human mind can reach, as the

fate of Humpty-Dumpty. As

Christians and as Americans, we

should seek all possible areas of

co-operation with our fellow citi-

zens in order to discover as best

we can a Unity amid our diver-

sities—working with the scien-
tists who have filled our barns

with their marvelous harvests,

with the men and women, under

the banner of Liberalism, who

have struggled to extend Demo-

cracy and human Freedom. This

cooperation need never be pre-

dicated upon moral appeasement,

or upon the crackpot notion that



26 CHRISTIAN EDUCATION IN AN AGE OF CONFUSION

one religion is as good as another

because they all are merely sub-

jective and relative. There need

be no yielding of principle or

conviction by anyone in the

building of those democratic

fences which make good neigh-

bors. The bright banner of

Freedom must not be left to the

forces of Confusion to com-

mit more dark crimes in its holy

name. The true concept of Free-

dom must be reclaimed by us

Christians, for it is ours—the
live coal in all its burning

beauty at the core of Christian

belief. Likewise, we must never

surrender control of the deep

flowing stream of Democracy to

those who have choked its chan-

nel. That pure stream does not

belong to the pretenders who

have filed their false claims of

riparian rights. Democracy

rises in the teachings of Christ

:

the Fatherhood of God, the

brotherhood of all men, the

priceless value of the human

soul. It has flowed through all

the muddy centuries, in the the-

ology of the Christian faith.

When it is damned off from the

eternal mind of God, its Foun-

tainhead and its Outlet, as it has

been so often before and is to-

day, it can become just another

stagnant and pestilent back-wash

tp breed disorder and sickness of

thought. As Christians, no less

than patriots, it is our duty to

help dig down again to that liv-

ing stream of true Democracy

which has disappeared under the

rocks and soil of David Hume

and Herbert Spencer, of Rous-

seau, and of Marx, and to release

its life-giving waters to the uses

of men. The Church has no

ready-made blue print of a new

social order or a better economic

system for this seething century.

The Kingdom of Christ, as we

know, is not of this world, and

all these changing systems are

but so many trivial inches on

her mighty reel. But her mis-

sion is the salvation of all men,

and the search of mankind for

greater economic freedom and a

more decent dignity in order to

fulfill his spiritual destiny will

have the support of every Chris-

tian the world over who has not

forgotten that, where the Spirit

of the Lord is, there is liberty.

Within these two propositions,

self-examination in a spirit of

humility, and cooperation in a

spirit of brotherhood, we Amer-

ican Christians can help to make

whole our shattered society. To

fuse and anneal the intellectual,

moral and spiritual forces of the

human family, is the great need

of our time. The critical need

will never be met by a totalitar-



TESTAMENT OF FAITH 27

ian streamlining of American

thought and habits. Such uni-

formity is the pattern of the

slave state; the genius of demo-

cracy is in our differences. Our

problem is the Challenge of

History to all Freemen. Our re-

sponse must be to find a Unity

in our diversities, which is long-

legged English, after all, for E

Pluribus Unum. This simple

motto of our fathers may well be

the Key to the mighty destiny

of our Young Republic, now hid-

den in the mysterious folds of

God’s providence. America to-

day, in terms of moral cohesion

and spiritual unity, is a wild

welter of confusion—but in the
strong beat of its young pulses,

we Americans feel the rhythm of

sighs for the past—^the past
which is always so decent and

orderly when it is over and done

with—nor yet to fear the turbu-
lence of the future. We need

never fear the future ! Christian-

ity holds the future in its mem-

ory—as truly today as on that
afternoon in Judea when our

Lord remarked as casually as a

bolt of lightening: BEFORE

ABRAHAM WAS, I AM.
Our basic contribution to

these days of anxiety, both as

Christians and Americans, is to

live our faith up to the hilt

—

not so much in high disputes and

pretensions, as in all the bread-

and-butter dealings and duties

of our daily lives. Millions of

our fellow citizens are living

their own good lives according

to their lights. If we do the

same, with no compromise of

conviction, but in a spirit of

Hope and Christian charity, we

can rely on God’s grace to make

our efforts effective, in His way,

and His good time. We may even

His good time. We may even

live to see the dawn of Peace

over the Earth—a peace not of
imperialism or empire, or of any

tyranny over the bodies or the

souls of men—but a Peace of
World Order, under God, guided

by reason and the law. If,

however, this beautiful possi-

bility, like the gorgeous illu-

sion of the movie fade-out,

should prove unreal, and beyond

the capacity of poor bedeviled

human nature, no Christian will

lose heart. Temporal power

can never be the touchstone of

virtue to the Christian—nor
worldly success, the cause of his

joy. We have but to remember

the human and homeless Christ,

the poorest of the poor, walking

the roads like any displaced per-

son, and winning eternal life for

all men out of what, by any

worldly standard, was His fail-

ure, disgrace and death.



28 CHRISTIAN EDUCATION IN AN AGE OF CONFUSION

In these rough and tumble

times, our program as Christians

and patriots may impose harsher

assessments upon us than we

think: a forebearance in the face

of calumny, a fortitude even in

defeat and disaster. But our

Faith and our Hope are not the

frail filaments of today's good

fortune. Whatever may befall,

we shall not stand alone. Hover-

ing over us, walking mysterious-

ly among us, is the Spirit of

millions and millions of men,

women and children, living and

dead, the illustrious and the

nameless, the sinners and the

saints—the mighty host of
Christendom in a great cloud of

invisible witnesses moving in

upon us from twenty centuries

of Faith and Loyalty. We belong

in that timeless procession.

From its simple beginning by

the Galilean Shore it has reached

this troubled day of ours over

the granite passes of history

—

not to take rest among us like a

still-life frieze of spent splendor

or of past glory, but to replenish

our faith and our love with its

incorruptible youth. As we move

forward into the stormy future

we may lift up our hearts, for it

is we who carry the hope and the

promises of the future. We know

that when our faith has made us

one with our Lord, one with His

will, and with His love, only then

will iz be the Victory which

overcomes the World.



THE PURPOSE OF THE CATHOLtC 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 Company. The heavy expense of managing and financing a

weekly program, its musical numbers, its speakers, the subsequent an-

swering of inquiries, must be met. . . .

This radio hour is 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 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
^he pathway to heaven: a strength, and a power divine through Christ;

pardoning our sins, elevating, consecrating our common every-day duties

and joys, bringing not only justice but gladness and peace to our search-

ing and questioning hearts.



127 CATHOLIC HOUR STATIONS

In 42 Stotes, the District of Columbia, and Hawaii

AInhnmo .Mnhilft WALA i^in
Montgomery — WSFA* ' I-,. , , , , 1 ^ 1 V ikiw1440 kc

\rironQ Dniiglos KAWT 1450 kc
1240 kc
620 kc
1490 kc

1450 kc
1290 kc
1240 kc

Globe

Phoenix

Prescott

Safford

Tucson

Yuma

...KWJR

KTAR
.KYCA

-— .KGLU
-KVOA

- ..KYUM

California Bakersfield ICFRn 12.?n kr

Fresno

Los Angeles

Sacromento

San Francisco

Santa Barbara

KMJ
KFI

KCRA
KPO
-KIST

580 kc
— 640 kc
1340 kc

680 kc
1340 kc

Colorado . Denver KOA 850 kc

Connecticut Hartford WTIC* 1090 kc

District of Columbia Washington WRC 980 kc

Florida , jncksanville WJAX . 930 kc
Miami Winn 610 kc
Orlando WORZ 740 kr
Pensacola WCOA 1370 kc
Tompa ...WFLA 970-620 kc

Georaia - - At 1onto .. WSB 750 kr
Augusta . WTNT 1930 kr
Savannah WSAV 1340 kc

Idaho Boise - - Kino* 1380 kr

Illinois WAAAQ 670 kc
Peoria WEEK 1350 kc

Indiana Elkhart „„ WTRC 1340 kc
Fort Wayne WGL 1450 kc
Indianapolis WIRE* 1430 kc
Terre Haute ..WBOW 1230 kc

Iowa Davenport woe* 1420 kc
Des Moines WHO 1040 kc

Kansas Hutchinson KWBW 1450 ke
Wichita KANS 1240 kc

Kentucky Louisville WAVE^ 970 kc

Louisiana Alexandria KYSL 1400 kc

Maine

Baton Rouge
Lafayette

WJBO
Kvm

1150 kc
1340 kc

Lake Charles

Monroe
New Orleans
Shreveport

.KPLC
...KNOE

WSMB
KTB5*

_ „_.1490 kc

1230 kc

1350 kc

1480 kc

Augusta WRDO 1400 kc
Bangor — WLBZ* 620 kc

Mnrvland Baltimore WTBO 1450 kc
Cumberland WBAL 1090 kc

Massachusetts Bo^iton WBZ 1030 kc
Springfield .WBZA 1030 kc

Mirhiaon Detroit .... WWJ 950 kc
Flint WTCB 600 kc
Saginaw WSAM* 1400 kc

Minnesota ..WEBC 1320 kc

Hlbbing WMFG 1300 kc
Mankato KYSM 1230 kc
Minneapolis-St Paul KSTP 1500 kc

Rochester KROC 1340 kc



127 CATHOLIC HOUR STATIONS

In 42 States, the District of Columbia, and Hawaii

Montana

Nebraska.

Nevoda

New Hampshire.

New Mexico

New York

North Carolina.

North Dakota....*^.

Ohio

—Billings KGHL
Bozeman KRBM
Butte KGIR

Great Fails KXLK
Helena KXU

..North Platte ...KODY

Omaha WOW
. Reno ..KOH*

..Manchester .WFEA

-Albuquerque .KOB

..Buffalo ...WBEN

New York WNBC
Schenectady ..WGY

-Asheville WISE*

Charlotte W50C
Raleigh WPTF
Winston-Salem WSJS

.Bismark KFYR

Fargo WDAY

.Cleveland WTAM
Lima WLOK

kc

kc

kc

kc

kc

kc

kc

..... 790
1450

....1370

_.1400
....1240

....1240

.... 590

.... 630 kc

-...1240 kc

....1030 kc

.... 930 kf

.... 660 kc

.... 810 kc

....1230 kc

....1240 kc

680 kc

600 kc

.... 550 kc

.... 970 kc

. ..1100 kc

.. 1240 kc

Oklahoma

7nnesvi 1 1*=^ WHIZ

Oklahomn City WKY* .

Oregon .

Tulsa..

MpHfnrd

KVOO

KMED
Portland KGW*

Pennsylvania .WSAN
Frie WFRG
Johnstown .. WFRC
1 PW'Stnwn WJAC
Philadelphia .WMRF
Pittsburgh KYW
p Aqriing .. KOkTA

Wilkes-Barre - WRAW
Williamsport . WBRF
Allentown WRAK ...-

Rhode Island Providence WJAR

1240 kc

930 kc
1170 kc

1440 kc

620 kc

1470 kc

1340 kc

1230 kc

1400 kc
1490 kc

1060 kc

1020 kc

South Carolina.

South Dakota

1340 kc

1400 kc

920 kc

.Charleston .WTMA 1250 kc
Columbia WiS* 560 kc
Greenville WFBC* 1330 kc

Sioux Falls KSOO-KELO ..1140-1230 kc

790 kc
650 kc

1440 kc

1380 kc

820 kc
950 kc
1200 kc

1290 kc

1320 kc

550 kc
1450 kc

TenneqtiPe Mpmphis WMC*
Nashville WSM*

Texas . Amnrilln KGNC*
El Paso . . KTSM*
Fr>rt Worth WPAB* .. ..
Houston KPRC4
San Antonio WOAI
Wp«;lnro KRGV»

Utah Salt Lake City KYDL*

Virginia Hnrri<:onhijrg ** WSVA
Martinsville WMVA
Norfolk ... WTAR^e

Richmond WMBG
Washington

Wisconsin

Hawaii ..
* Delayed Broadcast

1380 kc

Seattle KOMO* 950 kc
Spokane KHQ* 590 kc

.Eau Claire WEAU 790 kc
Lacrosse. WKBH 1410 kc
Marinette WMAM* 570 kc
Honolulu .KGU 760 kc

AM and FM
(Revised as of March 6

,
1949)



CATHOLIC HOUR RADIO ADDRESSES IN

PAMPHLET FORM
Prices Subject to change without notice.

OUR SUNDAY VISITOR is the authorized publisher of all CATHOLIC HOUR ad-
dresses in pamphlet form. The addresses published to date, all of which are available,
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“The Divine Romance,** by Rt. Rev. Msgr. Fulton J. Sheen, 80 pages and cover.
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“A Trilogy on Prayer,** by Rev. Thomas F. Burke, C.S.P., 32 pages and cover.
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“Christ and His Church,** by Rt. Rev. Msgr. Joseph M. Corrigan, 88 pages and cover.
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“The Marks of the Church,** by Rev. Dr. John K. Cartwright, 48 pages and cover.
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“The Organization and Government of the Church,** by Rev. Dr. Francis J. Connell,
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“Moral Factors in Economic Life,** by Rt. Rev. Msgr. Francis J. Haas and Rt. Rev.
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“Divine Helps for Man,** by Rev. Dr. Edward J. Walsh, C.M., 104 pages and cover.
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“The Parables,** by Rev. John A. McClorey, S.J., 128 pages and cover. Single copy,
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“Christianity*s Contribution to Civilization,** by Rev. James M. Gillis, C.S.P., 96
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“Christ Today,** by Very Rev. Dr. Ignatius Smith, O.P., 48 pages and cover. Single
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“Religion and Human Nature,** by Rev. Dr. Joseph A. Daly, 40 pages and cover.
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“The Church and Some Outstanding Problems of the Day,** by Rev. Jones I. Cor-
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“Conflicting Standards,** by Rev. James M. Gillis, C.S.P., 80 pages and cover. Single
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“The Seven Last Words,** by Rt. Rev. Msgr. Fulton J. Sheen, (prayer book size) 82
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“The Church and the Cliild,** by Rev. Dr. Paul H. Furfey, 48 pages and cover.

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"Love’s Veiled Victory and Love’s Laws,” by Rev. Dr. George F. Strohaver, S.J.

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“Religion and Liturgy,” by Rev. Dr. Francis A. Walsh, O.S.B., 32 pages and cover.

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“The Lord’s Prayer Today,” by Very Rev. Dr. Ignatius Smith, O.P., 64 pages and

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“God, Man and Redemption,” by Rev. Dr. Ignatius W. Cox, S.J., 64 pages and
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“This Mysterious Human Nature,” by Rev. James M. Gillis, C.S.P., 48 pages and cover.
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“The Eternal Galilean,” by Rt. Rev. Msgr. Fulton J. Sheen, 160 pages and cover.

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“The Queen of Seven Swords,” by Rt. Rev. Msgr. Fulton J. Sheen (prayer book size)

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“The Catholic Teaching on Our Industrial System,” by Rt. Rev. Msgr. John^ A. Ryan,

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“The Salvation of Human Society,” by Rev. Peter J. Bergen, C.S.P., 48 pages and cover.
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“The Church and Her Missions,” by Rt. Rev. Msgr. William Quinn, 32 pages and cover.

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“The Church and the Depression,” by Rev. James M. Gillis,^ C.S.P., 80 pages and

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“The Church and Modern Thought,” by Rev. James M. Gillis, C.S.P., 80 pages and

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**Mlsunderstoed Truths,” by Most Rev. Duane Hunt, 48 pages and cover. Single

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**The Jvdffment of God and The Sense of Duty/* by Rt. Rev. Msirr. William J. Korbsit
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'^Christian Edncation/* by Rev. Dr. James A. Reeves, 82 pages and cover. Sinjrle
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**What Civilization Owes to the Church,” by Rt. Rev. Msgr. William Quinn, 64 pages
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*Tf Not Christianity: What?” by Rev. James M. Gillis, C.S.P., 96 pages and cover.
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“The Coin of Our Tribute,” by Very Rev. Thomas F. Conlon, O.P., 40 pages and cover.
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“The Prodigal World,” by Rt. Rev. Msgr. Futon J. Sheen, 140 pages and cover.
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“The Poetry of Duty,” by Rev. Alfred Duffy, C.P., 48 pages and cover. Single copy,
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“Characteristic Christian Ideals,” by Rev. Bonaventure McIntyre, O.F.M., 82 pages
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“The Catholic Church and Youth,” by Rev. John F. O’Hara, C.S.C., 48 pages and cover.
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“The Spirit of the Missions,” by Rt. Rev. Msgr.* Thomas J. McDonnell, 32 pages and
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“The Eastern Catholic Church,” by Rev. John Kallok, 48 pages and cover.
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“God and Governments,” by Rev. Wilfrid Parsons, S.J., 48 pages and cover.
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“Saints vs. Kings,” by Rev. James M. Gillis, C.S.P., 96 pages and cover. Single
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“The Appeal To Reason,” by Most Rev. Duane G. Hunt, D.D., LL.D., 72 pages and
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“The Mission of Youth in Contemporary Society,” by Rev. Dr. George Johnson, 40
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“The Holy Eucharist,” by Most Rev. Joseph F. Rummel, S.T.D., LL.D., 32 pages and
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“Freedom,** by Rt. Rev. Msgr. Fulton J. Sheen.

Part II
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“Personal Freedom,** 96 pages and cover. Single copy, 30c postpaid

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“Toward the Reconstruction of a Christian Social Order,** by Rev. Dr. John P.
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What Catholics Do At Mass,” by Rev. Dr. William H. Russell, 72 pages and cover,
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“America and the Catholic Church,** by Rev. John J. Walde, 48 pages and cover.
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*‘The Social Crisis and Christian Patriotism,** by Rev. Dr. John F. Cronin, S.S., 40
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“Blissionary Responsibility,** by the Most Rev. Richard J. Cushing, D.D., LL.D., 82 pages
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“Crucial Questions,** by Rev. James M. Gillis, C.S.P., 64 pages and cover. Single
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“The Liturgy and the Laity,** by Rev. William J. Lallou, 32 pages and cover.
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“We Are the Children of God,** by Rev. Leonard Feeney, S.J., 32 pages and cover
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“Justice,** by Rev. Ignatius Smith, O.P., 32 pages and cover. Single copy 20c

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“The Crisis in Christendom,** by Rt. Rev. Msgr. Fulton J. Sheen. 112 pages and
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“Social Regeneration,** by Rev. Wilfrid Parsons, S.J., 24 pages and cover. Single

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‘‘Second Report to the Mothers and Fathers,** by Catholic Chaplains of the Army
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“Sainthood, the Universal Vocation,** by Rt. Rev. Msgr. Ambrose J. Burke, 24 pages
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“The Path of Duty,** by Rev. John F. Cronin, S.S., 40 pages and cover Single copy,
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“*rhe Church in Action,** by Rev. Alphonse Schwitalla, S.J., Rev. Paul Tanner, Rev.

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“The Sacramental System,** by Rt. Rev. Msgr. Ambrose J. Burke, 40 pages and cover.
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“Concerning Prayer,” by Rev. John Carter Smyth, C.S.P., 36 pages and cover.
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“Yon,** by Rt. Rev. Msgr. Fulton J. Sheen, 104 pages and cover. Single copy 30c
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Problems of the Postwar World,** by George N. Shuster, Richard Pattee, Frank Sheed,
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**Saints For^ The Times,** by Rev. Thomas J. McCarthy, 48 pages and cover. Single
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“Do We Need Christ?** by Rev. Robert I. Gannon, S.J., 40 pages and cover. Single
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“Happiness and Order,** by Rev. Robert Slavin, O.P., 4b pages and cover. Single
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“Love On Pilgrimage,** by Rt. Rev. Msgr. Felton J. Sheen, 98 pages and cover.
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“Hail, Holy Queen,** by Rev. J. Hugh O'Donnell, C.S.C., 48 pages and cover. Single
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“Christ The King And The Social Encyclicals,** by Rev. Benjamin L. Masse, S.J., 32
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“The Catholic School In American Life,** by Rt. Rev. Msgr. T. James McNamara, 40
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“Advent: Souvenir or Promise,** by Rev. John J. Dougherty, 48 pages and cover.
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“America, Morality, And The United Nations,** by Rev. John McCarthy, 32 pages
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“Light Tour Lamps,** by Rt. Rev. Msgr. Fulton J. Sheen, 128 pages and cover.
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••The Family In Focus,** by Rev. Joseph Manton, C.SS.R., 32 pages and cover.
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••Our Faith and Our Public Problems,** by Mr. Jerome Kerwin, 48 pages and cover.
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‘•The American Way,** by Mr. Justice Matthew F. McGuire, 24 pages and cover.
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Marriage and the Home,** by the Rev. Edmond D. Benard, 32 pages and cover.
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“The Defenses of Peace,** by Rev. Wilfrid J. Parsons, S.J., 32 pages and cover.

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“The Stable And The Star,** by the Rev. Joseph Manton, C.SS.R., 32 pages and cover.
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“The Modern Soul in Search of God,** by the Rt. Rev. Msgrr- Fulton J. Sheen, 104
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“Religion And Economic Life,” by the Rev. Beniamin L. S J 40 p»ees and
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4he Church And Her Story Of Charity,” by Rev. James D. O'Shea, 52 pages and
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“The Church Looks at Some Social Questions,** by Rev. Joseph E. Schiedor, Rev.
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“Not By Bread Alone,” by Rev. John M. McCarthy, 40 pasres and cover. Sinaia
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“The Everlastinsr Kinsrdom,” by the Rev. Edmond D. Benard. 64 paeres and cover.
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“Give Him A Thought,” by the Rev. Joseph Manton, C.SS.R., 32 pages and cover.
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“The Love That Waits For You,” by the Rt. Rev. Msgr. E\ilton J. Sheen. 120 pages
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“Morality And Government,” by the Rev. Francis J. Connell, C.Ss.R., 48 pages and
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“One Needs the Other,” by the Rev. Frank J. McPhillips, 36 pages and cover.
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“God’s Love And Mine,” by the Rev. John J. Walde. 32 pages and cover. Single
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“A Broad Survey of the Field of Law,” by the Rt. Rev. Msgr. Francis X. Sallaway.
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