REV. JOHN M. MCCARTHY /'' X- ™ < ( '•- . y ;•>/ .',V/^ 3 NOT BY BREAD ALONE (/) o U* O o o o o O H O Ui H Hi CD o r+ O *:=>' t- H CD O o o o p p • (/) h- • cr hH Ci > p- 3 h-^ CD p CD P cr OQ p rt P CD CD CD P H- P O rt CD H^ P H- o p- P^ rt Orq (1 P- P^ H- (/) CD »—* r+ P- CD P" CD r+ O ' C P rt P^ < CD CD P* tr (/) H* H* l-t) fi* v> CD cn o a O O o o o a a t n »-j Hi Hi Hi Hi f 1 H- cr CD P H C/5 po po -d T3 o C< p a o CD •<. p O P O H-* •• CD C/) H* CD M (/) H‘ H-* O H H* C/) rt P CD CD h-» ^ P ?l CD 3 C/) P- P P (/) P rt CD H^ H- P h> P CD h-* P- (/) (( Not By Bread Alone BY - REV. JOHN M. McCarthy Rector of the Cardinal Stritch Retreat House of the Archdiocese of Chicago A series of Sunday evening addresses given in November, 1948 on “The Catholic Hour,” a coast-to-coast religious broadcast, produced by the National Council of Catholic Men in cooperation with the National Broadcasting Company. ^ ~ National Council of Catholic Men 1312 Massachusetts Avenue, N.W., Washington 5, D. C. / Printed and distributed by Our Sunday Visitor Huntinsrton, Indiana Censor Librorum Imprimatur: ^JOHH FRANCIS NOLL, D.D. Bishop of Fort Wayne TABLE OF CONTENTS SECULARISM 7 SCEPTICISM r:.. 13 SCIENCE 18 SALVATION - 24 \hj. •r-. / li f c SECULARISM Address delivered on November 7, 1948 My dear friends : It is not within my province, from a legal point of view, to take exception to the Supreme Court decision adverse to re- leased-time religious instruction in public schools. Such legal exception has already been made by scholarly lawyers and even by those Justices who in whole or in part dissented from the ma- jority opinion. Rather should I find fault with that school of thought which attempts to give plausibility to the separation, not of church and state, but of religion from life. It is an ide- ology, technically called secular- ism, which, in reaching for short-termed utility, entirely overlooks both the higher pur- poses of life and the only power since the dawn of history which has directly effected man's ascent to better things. Religion is not, as the secu- larists would have us believe, merely the sweet little pieties of innocent childhood. It is not a mere external cult or practice, a kind of arbitrary exhibition of vague and varied emotions. Re- ligion, correctly understood, is as wide as the sphere of human activity. The secularist^ says : keep religion out of politics, keep it out of finance, out of business, science, education, so- ciology. Such isolation could not be sought except religion be .confined to false and narrow limits. Religion gives the moral value to human acts. It is the highest knowledge a man's mind can carry. It bestows the freedom born of man's awareness of his own dignity. It is the ruling power and the Faithful guide in the life of man when he is at his best. It gives the capacity to yearn for man's noblest ambi- tion; love of God and love of all men. Man finds himself on the one hand subject to the yearnings of instinct and appetite ; on the other he is aware of the impulse which urges to the life of knowl- edge and love. The objects of instinct and appetite are limited and particular; the object of re- ligion is infinite. The thirst of any of our appetites may be sated for the moment only to burn again on the morrow; the 8 NOT BY BREAD ALONE thirst of the soul is never satis- fied in this mortal span, but strangely content in its discon- tent for the eternal, industrious 'as the unweary humming-bird in search for the one un-shallow fiower. The impulse of religion is above the gross, the material; it is in the world of ideals and it seeks a welfare wide and last- ing. Religion purifies the mind and arranges thoughts in the order of their value. Religion makes man capable of self-sur- render to the Infinite : this is the highest ambition to which he can aspire—it is the only state in which he can find peace of mind and heart. By far the most lasting good- ness discernible in any era has appeared under the banner of religion. Sometimes evil has masqueraded under a religious cloak. But a cautious man does not reject a treasure chest be- cause he discovers a few counter- feits. Every page of honest history, however clouded with woe, re- cords the achievements of men and women who served humanity because cf love of God. In the midst of corrupt philosophies accenting the cheapness of life, in the midst of cursed callous- ness to human wrongs and suf- ferings, they came forth ener- gized by an inexhaustible source of hope and faith and love. They carried within their hearts the seeds of a freer and purer life, which was destined to transform the thought, the' virtue, the faith of the world. They were men and women electrified by relig- ious ideals. They were the saints, the martyrs, the patriots, the liberators, the builders. They were mighty, not because they were possessed of great wealth, not because clothed with world- ly power, but because they were practical idealists, resolute, un- selfish, devoted, self-disciplined, heroic. Their talents, their po- sitions, their accomplishments may be varied. Some were men of action, some of contemplation. Some stood in the spotlight; some, like the ‘‘flower born to blush unseen.’’ But they were the vanguard of goodness and kindness. Teachers, nurses, sci- entists, statesmen, founders, builders, plodders. Religion is not dead. You can find them to- day in the most primitive cor- ners of the world. You can find them in the ivory towers of scholarship. You can find them by the side of the dying—in whatever refuges the downcast or afflicted seek for solace and forgiveness. All the money in the world could not buy a minute SECULARISM 9 of their service; all the money in the world could not bribe them to deny a lifetime of service to those in need. In ours or any age, they are humanity’s most faithful friends. Their most glorious death is by crucifixion, but in any age they are the readiest to die for truth, for freedom, for undying love. They are the disciples of the great Revealer of the fullness of truth unto the fullness of life. They are the resemblers of Christ, in whom alone was the power so to unfold the meanings of life, hu- man and divine, as to make men not merely His devotees, but the devoted servants of humanity. He came more vigorous than a prophet, . deeper than any phi- losopher, calm, sure, gentle, wise. He came from the innermost se- curity of the Divine Essence. So human, that the little, the unlettered, the lowly were quite at home with Him; so Divine that the greatest minds of which the world can boast since' He walked the earth have looked on Him as upon the incomparable ideal. On a country road of a sum- mer day in Galilee, on the stormy waters of a Genesereth night, in the midst of five thousand peo- ple on a mountainside, He was in charge of Himself and of the world. In the face of lechery and treachery, yes, even in the agony of death—purposeful, in- telligent, penetrating, serene. With Him can be compared no other person who has appeared on earth, whether we consider His character or His teachings or the results which have sprung from both. The meaning He has given to the word ‘‘love” as the highest symbol and expres- sion of the soul’s deepest need, and the most perfect attitude toward God and man, has filled the world with light and with a fervor and glow of divine en- thusiasm. Of all the miracles He wrought, one is most evident even today: the enthusiastic de- votion He has never ceased to inspire. The nineteen centuries that intervene since He walked the earth are a gulf of time but not a gulf of infiuence. He is still Christ the King. And all the battles ever fought, and all the laws ever enacted, and all the scientific experiments . ever brought to success, have not af- fected the mind and the heart of man as has the life and teach- ings of Jesus Christ. I dare an observation which I wish were proved untrue: lit- tle by little. He and all that He stands for, are being driven from the American scene. He is 10 NOT BY BREAD ALONE not being cast out in a dramatic repudiation; He is being eased out. Religion is not being driv- en from the American scene; it is being relegated to the shad- ows. I am not blind to the fact that tens of thousands of religious agencies are still carrying on ef- fective programs—that millions of Americans are still God-fear- ing, good living, wholesome men and women. I am not oblivious of the freedom of worship en- joyed by religion in America, a freedom denied to millions in other parts of the world. And yet there are undeniable signs that the worth of religion is in- creasingly denied by many and its scope gradually restricted more and more. An ever-increas- ing number of American fam- ilies have no positive religious belief ; and practice has long since been forgotten. The gen- eral tendency by which our age is impelled is a menace too much that is valuable, even too much that is indispensable. As a system of thought athe- ism is accepted only in ages of decadence. It is a dogma wrap- ped in despair. But many in America today in practice re- gard religion as a m3rfch, and morality as convention. They hold as a rule of life that our first and only duty is so to shape the world that it will be well with us here, for tomorrow we die and death is the end of all. Hence some turn to an almost insane pursuit of money; it far outstrips the natural virtue of ndustriousness and reasonable pro\ision for temporal welfare. It becomes an insatiable thirst for the power of wealth and ev- erything is measured in terms of dollars. Some never achieve success in this pursuit but they still keep the ideal, false though it is, as their aim of life. Many pursue a life of sensuality and this indeed becomes an obses- sion if not ’complete madness. Millions are losing a hold on eternal things. . They wander aimlessly without God and with- out hope. Death is the horizon; faith in a life after death, or even a deep purpose for* this present life is dismissed as ab- surd. Multitudes have fallen in- to indifference. Others foUow credulously every advocate of a new belief. No opinion is too shallow to have its followers. We do not need a new formula for peace of mind and heart — not even for world peace. We need a renewal of faith and hope and love. We must be resolved to see not only things as they are, but ourselves as we are. SECULARISM 11 Where self-criticism is absent, whether in individuals or in na- tions, decay sets in. How many people in America today recog- nize the godlessness of commu- nism as its basic evil? The eco- nomics of communism are far from America’s front door; but the godlessness of communism is lurking in many an American back yard. The remedy is re- ligion; awakening to the truth that this life is short, faith in the life to come, recognition of responsibility to God. To say that America should be more religious is like saying that men should be better. Every- ,body agrees in a general sort of way, but not many do anything about it. I shall therefore be more specific : because of re- traints brought about by the sec- ularists much of America’s . fu- ture regard for things valuable and sacred depends upon the de- termined efforts of her good and conscientious teachers. The work which America has accomplished in the field of education, both elementary and advanced, has never been equalled in the his- tory of any other people. In the scientific and technical spheres, in commercial, in agricultural, and in industrial education we have made rapid and incompaiv able progress. But the para- mount in life is to live in the spirit, to love and to do what is right. I am fully aware that the teachers in tax-supported schools are under obligation to avoid sectarian religious teaching. But if professed atheists can remain year after year on the faculties of state colleges and universities, if they can, under the banner of academic freedom, scoff at re- ligion and morality, surely the great body of reverent and con- scientious teachers cannot be de- nied the freedom to exhibit re- ligion as a most valuable aid to character, to encourage as a basis for wholesome living a con- science responsible to God. The teacher must of course use care to avoid sectarianism. But if the thousands of teachers who respect and cherish religion in their own lives courageously make use of academic freedom in teaching the objective value of religion, then once again the people of our land will begin to grasp the real values of life. The multitudes will cease to drift at the mercy of the secularist plan which teaches that life can be good even though men have no standard beyond greed and ex- pedience. Men will no longer waste their energies in a mad chase for the sating of passion 12 NOT BY BREAD ALONE and the fulfillment of whims, their success not by standards of They will reawaken faith in the wealth or pleasure or fame but goodness of life. Once again by the solid spiritual standards they will judge themselves and of character and virtue. i - A SCEPTICISM • Address delivered on November 14, 1948 My dear friends: No one deliberately dies for nothing. Men have been known to suffer, to work, to pray, to fight, yes, to die—for truth, for freedom, for love. But no one deliberately dies for nothing. In the world of ideals, which is the realm of intelligent men, we strive for what is good or for what seems to be good. But there are, sad to tell, millions of our fellow-countrymen who re- lentlessly march day after day to a door called death, which is for them the gateway to nothing. When the impulse comes to seek something positive or of lasting * goodness, to seek a principle or standard of permanent value they cast it aside because it is not immediately as obvious as a brick wall or a pelting rain. With a fateful shrug of the shoulders and the weary query ‘‘who knows they continue to drift — drift on to the inevitable door- way. They despond like Mac- beth and life becomes a “tale told by an idiot, full of sound and fury, signifying nothing.” Surely we cannot believe that this life is infinitely good and sacred in itself. And yet for many, their horizon is scarcely beyond a snapshot taken at a picnic, or a dollar bill, or an ounce of perfume. Is such the abundance of life? One need not go far to find the man who appraises himself in the same practical way he would evaluate an automobile. He has no opinion on the prime cause of the world, neither belief nor denial of God, no anticipation of any life beyond this vale of tears. He does not deny; he does not aflarm; he lives a day- to-day existence, not very good and not very bad. He tries to make the most of this life, the while he secretly feels it is all quite worthless. He appeases his questful mind by .constantly seeking factual knowledge. He may wrap himself in vigorous work because idleness brings boredom. He observes the law of the land because he recognizes such observance as the price of self-respect and of peace in so- ciety. He may be gentle, kind, and polite in his dealings with others because of a subconscious reverence for natural virtue and also because urbanity costs little and pays much. He may have 14 NOT BY BREAD ALONE cultured tastes in music or art or literature. But one thing he cannot do in honesty to himself. He cannot be thrilled at the pros- pect of a death which is “the be-all and end-all.’’ If duty is but habit; morality, but convention; if the love and devotion and self-sacrifice by which humanity has been sal- vaged from savagery, if all this is but a foolish hecatomb to a phantom God, then why not face it and be done with it? Let him deny God and religion and mor- ality if in denial he arrive at truth. Or let him make a hum- ^ ble profession of faith in God and religion and morality—if in affirmation he arrives at truth. But why does he continue to live on the fruit of religion’s tree if he despises the roots of that tree? The greatest obvious enemy of civilization today is communism ; but a subtler and more vicious enemy is the religious and moral indifference of today’s world leaders. And when I speak of world leaders I do not mean merely prime ministers, or am- bassadors or senators; I mean those men and women, statesmen or educators or commentators, who influence the thought of mankind. Communism or fas- cism or any other totalitarianism which denies the rights and worth of the individual is an enemy of society; but a greater enemy by far is that religious apathy which spurns the only valid reason for the individual’s worth : that he is a child of God. The source of much of our modern religious scepticism may be traced to the failure by many to put a proper value on the deeper promptings bf their own consciousness. At a very early moment in life we become aware of our being in a real world. It was not ' a mere phantom but something objectively present to us. We do not know things apart from ourselves, but as they are related to us. As we know whatever we know in relation- ship to ourselves, so also do we know God. We cannot know Him except as our little minds are capable of knowing Him. In a word: we shall never wrap our finite m_inds around an infi- nite God. We can, however, be- come aware of the infinite God encompassing us. The dissatis- faction over the fickleness of all things finite would be impossible if we did not have at least a hid- den consciousness of the excel- lence of the Infinite. The pathetic lament re-echo- ing through all literature over SCEPTICISM 15 the insufficiency of the world comes from the presence in the mind of the idea of God—ab- solute, constant, sufficient. We become aware of God as the Real who abides though the world passes. If we were completely worldly the poverty of this earth- ly existence would not be per- ceptible to us. Though it re- mains difficult to marshal these thoughts in an arrangement that drives to a logical conclusion, yet they stand as the mast from which the living faith is un- furled. The man who does not hammer into oblivion the deep promptings of .his own heart, who attempts at least to under- stand in some measure their force and meaning, will at the same time know that religion is as durable as human nature. Moral goodness is the proper yardstick of a man’s worth. The old saying that clothes make the man is not true ; sometimes clothes mark the man, but a diseased body decked out in finery is not any less afflicted. The possessor of vast wealth is not necessarily a man of com- mendable character; he may be or he may not be. The questful mind of |man seeks truth; the warm heart of man seeks to love and to be loved. Truth and love are the highways that lead to God who is infinite Truth and infinite Love. The observation of Au- gustine is a worthy subject of meditation for anyone attempt- ing to analyze the dissatisfac- tion we eventually find in all things temporal : *‘My heart was made for Thee, 0 Lord, and it shall never rest till it rests in Thee.” What can* be said of individ- uals can be said of institutions, be they educational, economic, political, or religious. The cri- terion of their value is their pow- er to bring men to the possession of truth and the exercise of love. This is the standard by which may be judged every human ef- fort. Because our limited minds are reaching for Him who is not limited, our knowledge falls far short of a full knowledge. Faith must come to the rescue. Faith is not final; it is the stop-gap between quest and quarry. When knowledge supplants faith and love’s yearning is entirely ful- filled, we shall dwell in the high- est conceivable union with God. In the meanwhile we shall con- tinue to bow our heads in humble faith before the personal God in whom existence and thought and love are one. When we profess such faith we utter the most di- vine truth known to man. 16 NOT BY BREAD ALONE But in our world today how many there are who look upon faith as nonsense. Yet what do they substitute for it? We see them living in perpetual tur- moil, busily pursuing the most fickle of fancies. They live with- out hope and they spin out their lives not knowing what to choose. They force themselves again and again into the world of appear- ance and show, choking any idealism that attempts entrance to their, thoughts. They are ready to judge that criticism has toppled and destroyed every ob- ject of faith to which men have clung. They fence themselves into a material existence; pos- session and self-indulgence be- come the highest ambition. Amongst the great questions of life — whence and why and whither—they meander idly. They are at times still haunted by the Unseen and so they loose- ly hold some opinions for which they claim no more truth nor error than they accord to count- less other opinions. For them the existence of God, the pos- sibility of life after death, re- sponsibility for our actions — these are fair topics of conver- sation, but are not to, be accept- ed as realities about which any certainty can be had. They re- duce God to an abstraction and cast spiritual things into shad- ows unpenetrated by the light of truth. They lose faith in God, lose faith in themselves. The misery of the world is evi- dent to anyone who would pause but a moment and appraise the hectic ambitions of men. They feverishly pursue goals which promise no more lasting satisfac- tion than the pop of a -firecrack- er. Oftimes they admit the un- worthiness of their choice but assert there is nothing better in this miserable existence. Those who tread lower paths are soothed to think none walk high- er. The philosophy of scepticism originally applied its theory to everything. Modern man has restricted it to spiritual things. Distrust of our knowledge of the material is simply cast aside as obviously senseless ; but when distrust is applied to the spir- itual world—to God and the soul —many accept with quick cred- ence and are ready to discard everything that men have ever held sacred. Our life and what we make it depend upon our objective and our pursuit of that objective. To say it makes no difference what a man believes is like saying that a marksman need have no idea of the location of his target. SCEPTICISM 17 Everything depends upon what we really believe and earnestly love. Magnificent faith and love have lived and still live in count- less minds and hearts. They have been and they are enduring columns upon which men have ascended to the highest and the best. To persuade a man that his best and most promising thoughts are fraudulent aberra- tions of a cbnfused mind is to degrade him and to reduce him to the status of an animal. To persuade a man that he has no moral responsibility for his ac- tions, is not to free him but to cage him into an arena where the whip of force is the only law. Those who try to persuade men to these lower views of life are triflers with a sacred element of human life; their influence is vicious. Faith in the spiritual and ad- herence to the spiritual have al- ways been the deepest wisdom and thus shall continue to be. Though man has been unable to penetrate the mystery of his own magnificent finite nature, much less the mystery of the in- finite God, yet he possesses the capacity to know God in an im- perfect way, to believe in the God who surpasses understand- ing, to love Him who is Love Supreme. The sceptic, burning his in- cense at ihe shrine of the ques- tionmark, is to be pitied, not con- demned. The religious man too has his question-marks; but.for him they are like the pales of a latticework, hindering but not completely obscuring his view beyond. The religious man does not profess to have in this life an adequate view of the object of his adoration. That is why he insists on the necessity of faith. The greatest minds, the most constructive men in every age have not been sceptics but men of faith. Faith is in the roots of everything we call civiliza- tion. Faith rescues this life from despair. It is perennial wisdom; it is the everlasting promise to the dying. It is the strength of those who love truth, the spur to those who cherish freedom.- It is the whisper from an unseen world that rocks our hearts with a mysterious rest- lessness for eternity. It is the promise unto life, lifer UNEND- ING LIFE. SCIENCE Address delivered on November 21, 1948 My dear friends: Can science be the savior of mankind? Even to word such an idea in the form of a ques- tion probably ’smacks of irrever- ence to some ; in their minds the salvation of man is to be found only in the research laboratory. They ask: is not science respon- sible for every shred of prog- ress made by the human race? Science has given man knowl- edge and control over the forces of nature. It has given him leisure and transportation and entertainment—all to a degree of which our forefathers did not dream. It has given man the means of communicating and therefore inter-changing ideas quickly and accurately. The avowed purpose of every reputable scientist is to work that men may live a bet- ter, fuller life, free from dis- ease and poverty. Thus speak many of the hopeful devotees of that great, mysterious master called “science."' It would be a grave mistake for those less optimistic about a science-wrought earthly para- dise to speak with scorn of what has been accomplished by the researchers, the experimenters, the inventors of the past sixty or seventy years. These earnest men have given the world a full- er knowledge of the past and a keener critical discernment of things present. They have re- lieved humankind of ten thou- . sand laborious tasks and har- nessed natural forces to serve our needs. They have worn out their eyes, their health, and their lives searching for the means to overcome disease; many of the dreaded maladies of the past can now be either precluded or quickly cured. To disregard or to sneer at these and hundreds of other accomplishments of physical science would be to brand ourselves as stubborn fools. To imply, by any disre- spect for the achievements • of science, a dread of the influence of those achievements on relig- ious faith and truth would be a monumental disservice to relig- ion's cause. We in religion's service must of all men be able to stand with reliance in the halls of knowledge. We may, by reason of pur humanity, be irked at times at the halfness and prideful knowingness of sci- SCIENCE 19 ence’s dilettantes ; but by far and large the truly great sci- entists have been and are men and women who, if not them- selves blessed with religious faith, at least have a deep and honest respect for the faith they observe in others. Some of the famous names in every branch of scientific research are identi- fied as people of great religious faith and unflagging religious practice. In scanning the honor-rolls which hold in reverence note- worthy scientists, I cannot but be pleased to find not only many of my co-religionists but many of my fellow priests. They study and speculate, and probe, and test in their applied fields with free, judicial minds; they labor, not under a grudging per- mission of the Church, but with her wholehearted approbation ; oftimes under her patronage. They know, as the Church knows, that truth is one. There can never be real discord be- tween truth revealed by God and truth gleaned from nature by man’s observation. Repugnance between faith and knowledge is impossible. Nature and the su- pernatural are products of the same Creator. Any truth is in harmony with all truth; truth in contradiction to truth is a metaphysical impossibility. The humble scientist who probes in- to nature’s secrets finds he un- locks further evidence of God’s wisdom and power. The physical universe is as God made it, and He has given man faculties to discover order and truth hidden since the foun- dation of the world. Sophistry sometimes can give error the mask of truth; but error can never be proved true. God, who is truth itself, can never reveal a falsehood as truth nor give man faith in what is false. Truth is sound and secure, whether we receive it through valid faith or through valid reasoning upon scientific observation. Anyone who does not deny the ability of the human mind to conform to objective reality must recognize that reason cannot contradict it- self. St. Thomas Aquinas demon- strated that the will can select only those objects presented to it by the intellect. Faith and knowledge both present to the will of man the greatest object for love, because the one di- rectly exhibits God in His per- fection, the other reflects the perfections of God in His handi- work. To accentuate an appar- ent want of harmony between the temporal and the eternal is to 20 NOT BY BREAD ALONE disregard the fact that time it- self is but a little portion of eternity. The second great com- mandment pointed out by our blessed Lord ‘‘to love thy neigh- bor as thyself/' is beautifully fulfilled by many of science's ac- complishments. , If it is a bless- ed service to give so much as a cup of cold water to a stranger, then so too, is the painstaking research which discovers the cause and cure of our neighbor's afflictions. They who have la- bored or who labor to bring their fellow-men a better, a purer, a freer, a fuller life, whether they realize it or not, are co-workers with Christ, the master lover of mankind. If all is mutual ^ respect and harmony, then, between science and religion, whence has arisen any opposition? Are the points of contention between these two fictitious? We may well repeat the principle of the unity and orthodoxy of truth: valid faith and valid reason can never be in opposition. An untruth, er- roneously held as a revelation from God, may be repugnant to a truth gleaned from an obser- vation of the natural world; or an untruth, which is produced by incorrect reason, or which is due to faulty observation of some- thing in nature—^^such an un- truth may be found hostile to truth revealed in faith. J There are certain speculation^ and assumptions currently held in some scientific circles which will always be in opposition to religious truth. One such is the theory that matter alone is real; that there is nothing beyond energy and its modifications into matter and motion ; that God is a manufacture of primitive minds and is no longer necessary to explain the first cause of cre- ation. The universe is—^that is all—it is and its origin needs no explaining. It is a huge machine that always was, and it runs by itself. These and similar pre- sumptions must ever be rejected by anyone who has a shred of religious faith. To be very hon- est : it is much easier to believe in an Infinite God who thinks and loves, and who has put the order in the orderly universe, than it is to believe in a mon- strous unconscious principle from which all things have stag- gered into existence. A second point of contention which has the appearance of a conflict between religion and sci- ence arises from the implica- tions of some popular lecturers on science. They weave the story, in dramatic episodes, of one or another' scientific achieve- SCIENCE 21 merit; they contrast the brilliant technician to the ignorant or su- perstitious dullard of yester- year; then with the hint that certain dazzling secrets may not yet be divulged, they imply that tomorrow science will know all things and do all things. We who have faith in the supernat- ural, who believe that man, with his free will, is responsible for his actions before God, we can never harbor the suggestion that morality may be reduced to chemical reactions, that things of the spirit may someday be catalogued and sealed in physi- cal test tubes. Then again at times the Suave sophist regards religion as his mark. He does not marshall any forces for a frontal strike at the bastions of religious truth; he pinks a sleepy sentinel with his ponderous popgun and gloats as though he had achieved a broad- side victory. And on and on they come and go, these so-called conflicts be- tween science and religion. When they are analyzed they fade away because they are not real. Either they are untruth pitted against truth or they are half-truth against half-truth. But valid knowledge does no violence to valid faith—and valid faith is not opposed to valid knowledge. The unscientific meanderings under the banner of science eventually are repudi- ated by the more careful sci- entists themselves. But there is one difficulty pre- sented by some excellent sci- entists, and by some very sin- cere investigators which seems indeed to be formidable. It may be summarized thus: the human possessor of religious faith in- jects too much of his own hu- manity into the object of his faith; he makes his God super- human, but yet too human; he makes his God a person who thinks and loves where instead he should bow his head before the great unknowable power be- yond that which is known. Ac- tually there seems to be a kind of new and profound religion in this humble profession. Its pro- tagonists reject the highest re- ligious faith found in man on the ground that it is not high enough. They give us a choice, as it were, between the personal God in whom we believe and a God who is beyond the limita- tions of personality. Now we certainly do not claim to have an adequate knowledge of God, else we should not put such value on faith, but to ask us to sup- plant this with a huge “un- known quantity—X’’ is quite un- 22 NOT BY BREAD ALONE reasonable. If we think at all, we think as human beings. When we think of God as the Infinite in whom thought and love and being are one, we are describing Him in the greatest terms of human thought. We admit that He is much more than we can know or express. But we do not admit that our limited knowl- . edge is inaccurate. A man can bask in the sun, be warmed by its rays, examine the world in its light, use its energj' in a thousand ways, even though he have incomplete knowledge of its vastness and grandeur and pow- er. A cat can accurately look at a king even though he cannot comprehend the extent of the monarch’s realm. We can know some truth about God from, al- legorically speaking, the finger- prints He has left on the uni- verse He made. Moreover, to deny the fact of revelation is less a denial of our capacity to receive than a denial of God’s power to reveal to us truth about Himself. Progress is a basic conviction of Christianity— progress in knowledge of God and progress in holiness, i.e., in conforming our will to His will. This idea of progress applies not only to each individual but to the whole human race. The saintly schol- ars of each age have been able, with God’s help, to shed new light on ancient truths. And while we would not presume to claim greater individual holi- ness for our age than for some earlier era, yet there are cer- tainly more people striving for holiness today than in any day past. Very likely the propor- tion between strivers and non- strivers is much less today than it was in Christian Europe in the ages of faith ; but better transportation and communica- tion have brought the faith to the farthest corners of the earth. The human race is more multitu- dinous than ever before. It is quite safe to say there are more people today pursuing high re- ligious ideals than ever before in world history. We are still far from perfect knowledge and love of the great Father whom our Lord revealed. Error is still mistaken by many for truth. The sating of appetite is still often misjudged as the ultimate in life. But when we take a larger view we see that progress has been made, not only material, but spiritual as well. We must learn patience; we must learn not to form judg- ments about all mankind based upon observing a few individ- uals, There are evidences that SCIENCE 23 in some parts of the world the fashion of doubting and disbe- lieving is waning^ There seems to be a restlessness in many hearts—a kind of insurgence, quiet but firm, against remain- ing indifferent when vital issues are at stake. Some who, scarce- ly ten years ago, were the most optimistic believers in ‘‘science the savior of men’^ now humbly fear that science without mor- ality. instead of bringing a glor- ious tomorrow can very possibly put an end to any tomorrow. What does that mean? Maybe it means that men are beginning to think straight again. Maybe it means that God is coming back, that God is coming hack. I V SALVATION Address delivered on One common denominator up- on which all men agree is the attractiveness of pursuing hap- piness. The pursuit may take people into ten thousand differ- ent pathways but the objective of each man is the one objective of all. The individual’s concept of happiness determines the cause of pursuit. Before considering the various catalogued objectives which men pursue in search for happiness it might be appropriate for each of us to try to recall those peo- ple we ourselves have known who were manifestly happy. I do not mean to recall someone who was joyful and cheery for- an hour or a day because of some feli- city; but rather those who were, more or less, consistently happy regardless of circumstances. In my own memory those who leap forward as the most obvious qualifiers are people of widely separated modes of life. In each case the radiance of happiness wds unmistakable. In each case the source of happiness could be traced to an attitude of mind. And in each case that attitude of mind was clearly one of un- wavering trust in God. If any- November 28, 1948 one claims to know a better formula let it be tested in life’s sorrows as well as in life’s joys, in failure and in success, in health and in infirmity ; and if it prove well in these essays then let it be tested at the hour of death. But to return to the pursuers and the pursuit : one popular con- cept of happiness is often ex- pressed in the wistful horizons; ‘'if I had a million dollars.” Of course comparatively few ever have a million dollars and so the elusive wish usually becomes the hollow hope of youth and the sad frustration of age. Very few are ever in a position to know by experience what the mil- lionaire knows: that happiness is not assured by the number of zeroes one has to the left of the decimal point in a bank ac- count, nor is it assured by hav- ing one’s name repeatedly sub- scribed to deeds or stocks or bonds. It is evident that a des- titution which deprives a mar of the necessities of life and even of some more common of the luxuries, such a destitution mil- itates against happiness in so far as it causes misery. It is SALVATION 25 true too that a poverty which allows no reserve for possible emergencies may give rise to harassing anxieties about the future. But as the extreme of privation is judged an obstacle to happiness, let not the extreme of affluence be misjudged as the guarantee of life's serenity. AIL the money in the world can not buy the light in a child's eyes on First Communion Day. A second concept of happiness that catches the efforts of many is all wrapped up in a glittering transparent box. The name of the box is personal pride and the prize inside is fame. It is a human thing to desire fame. The prima donna who bows graciously before an apprecia- tive audience is probably little more thrilled than the youngster who hangs by his knees from the limb of a tree amidst the ‘‘ohs" and ‘‘ahs" of his youthful school- mates. But the most conclusive antidote for anyone who identi- fies public acclaim with happi- ness may be found in this for- fula : read yesterday's newspa- pers! Or sit and meditate in the shadow of the pyramids of an- cient Egypt I The third and final category of popular concepts of happi- ness may be termed briefly but quite completely: sense grati- fication. Pursuit of happiness in the world of the senses is probably the most widely accepted of all possible channels. It is the least satisfactory. Without entering into a long analysis to reveal the leaning,toward excess in the sen- sitive appetites, sense gratifica- tion, for all of man's frenzied pursuit, has long been discredi- ted by human experience as a worthy objective. When the yearnings of the senses are sep- arated from their God-given pur- pose, the shallow thrills of satis- faction gradually become less and less attractive, and may de- teriorate until they are down- right repugnant. When this happens peace of mind and heart recedes farther away than ever before, for man has debased himself. Sense pleasure becomes an obsession, spiritual yearnings are choked off by the frantic carnal pursuit, and “the last state of that man becomes worse than the first" {Luke 2:26). Happiness becomes an ever fading, ever elusive dream when it is pursued on 'the avenues of wealth, or fame or sensuality. The soul of man is athirst for God and it can never be at peace unless the man at least walk in God's direction. Appetite turns 26 NOT BY BREAD ALONE a man’s pursuit to passing emo- tions; reason and faith bring him into contact with the ob- jects of his nobler aspirations. By the enlightenment that faith brings, the mind is awakened to a \i\id awareness of God’s pres- ence. He ceases to be merely the mysterious First Cause of all creation, the unseen Hand that rolled the stars into rigid paths in trackless space. We learn to view Him as our loving Father, watching over us in our sorrows and our joys; the hope of whose approval is the inspira- tion of every worthy -deed; the strong Father whose unswerving will is in every call of duty; the kindly, merciful arms awaiting to envelope the prodigal re- turned. The great revealer and exem- plar of this matchless faith is the Son of God, made man, Christ Jesus. Long before the blessed night at Bethlehem, the true God was proclaimed but the echo of His hallowed name had been lost almost amidst the worldly din. Even amongst the gentiles a select few, sitting at the feet of the ancient philoso- phers, might be moved in natural reason towards a true knowledge of God. But it was left to Christ, our Lord, so to speak of His heavenly Father as to thrill the ordinary man. He alone thrust open the gates of heaven; He alone rolled back the stone on everlasting life and love ; He alone brought hope to a hope- less world. Prior to our Lord’s coming, many people of the pagan world looked upon themselves as help- less pawn on the chessboard of quarrelsome gods. Even amongst the chosen x>^ople, there were those who cowered ‘under a God whom they regarded as an aloof but exacting task master. But Christ brought not only a new revelation to the world ; He brought that revelation in terms intelligible to every rank of hu- mankind. He spoke in terms ringing of profound truth, but also replete with warmth ap- pealing to the human heart. When He bade us'to pray: “Our Father, who art in heaven,” His words are like manna from heav- en. Thenceforth, as never be- fore, man could clearly know that worship of the world and the gaining of everything in the world,* could never compensate for the loss of God. Men began to realize that God is not a hid- den operator of a gigantic pup- pet show; but rather He is the loving Infinite Spirit who is above us, but also within us. W^ithout Him, there is no sue- SALVATION 27 cess, no victory, no wealth, no peace; with Him, nothing else matters. Our Lord not only preached His ideal, not only made plain the possibility of its attainment, but He also bought the divine grace, and instituted the sacra- mental means of dispensing that grace which man needs. His sympathy was with the perfec- tion of the individual. He was no respecter of worldly power and prestige. He loved goodness wherever He found it. To man's nobler desires, to the deep strong yearnings of the soul, /Christ made His appeal, taking a firm stand against the baser cravings of appetite and passion. He did not merely point out the way; He led the way. And He still leads the way, in which way alone we may find our better selves, patterning our life after the life of God Him- self, ever widening and deepen- ing our capacity to love. Christ's own comments on His teaching indicate His main ob- jective: ‘‘I came that they may have life, and have it more abundantly" (John 10:10). ''lam the way, and the truth, and the life" (John 14:6). And again:, ‘‘The words which I have spoken to you are spirit and life" (John 6:64). “He who sent me, the Father, has given me command- ment—and I know that his com- mandment is everlasting life" (/oM 12:49). In our Lord was made known the infinite Life who is God ; but He also gave to the world a knowledge of the worth of hu- man life, its sacredness, its meaning and its purpose. His whole work is in favor of life. He cleansed the lepers and re- -stored them to life in society. He cured the sick, gave sight to the blind, courage to the discour- aged, strength to the weak, faith to the confused, forgiveness to the sinners. He gave up His own life that men might have eternal life. He is the resur- rection from death. He is the only hope of peaceful earthly life, of peaceful eternal life, for the whole human race. The most perfect life is per- fect in knowledge, perfect in holi- ness, and, most of all, perfect in love. It is not a mere collection of formulas or a system of rules. It is love and beauty and holi- ness; it is above all abundant life. It is what we live by and what we live for, and only by loving it can it be possessed. The standard by which we may judge the value of anything is the yardstick . of life itself. The home, the church, the school, 28 NOT BY BREAD ALONE these most sacred institutions known to man, have their value because of their ability to sus- tain, to develop, or to influence life. If we are to pattern ourselves after the ideal which Christ es- tablished, we must be convinced that we live first and foremost in order that we may know and love God. The essence of life is to grow; and the essence of our life is to grow in quality of life, both natural and supernatural, more and more to become like the eternal and all-perfect God, by whom and in whom and for whom we must live. This truth of Christ which ^ makes us free is not something dead. It cannot be confined to a little glass exhibit case with a card of information attached to describe and date it. It is alive ; it is the life of each soul watered and nurtured by the breath of God. If we would be Christ-like we must not only see God in all things; we must love God in all His creation. Anyone who does this is well along the way in the pursuit of happiness. We know that in the past not^ only individuals and nations have lived and died but whole civilizations as well. Thej:e were times when darkness and con- fusion and savagery seemed about to undo every mark of progress that man had made through thousands of years of struggle and pain. There has been in the history of the world only one influence which has been able to wade into the re- curring tides of desolation and despair to bring light and hope once again to the heart of man. That one influence is Jesus Christ. If. a more wide-spread, a more just, a more permanent state of society has replaced the bleak ruins of ancient pagan worlds, it has been brought about mainly because of the ideals, the paramount example, and the grace of our Blessed Lord. Because of the dismal clouds on the eastern horizon many people today are forgetful that the sun yet shines on vast areas of the world. Hundreds of millions are still people of deep religious faith. We pos- sess a wide intellectual view; we have a grasp of the shortcom- ings, the- needs, and the possi- bilities of the human character; we have a consciousness of our responsibility to our fellow-man. We have an appreciation of the sacredness of life which no pre- Christian people ever had, and which no un-Christian people ever can have. Christ is the primary and vital impulse in all SALVATION 29 the most excellent things that have ever been accomplished. It may seem an exaggeration to extol the virtues of Christian convilization in the face of the manifold faults evident on the pages of Christian history. In the long conflicts with barbarism individuals and even peoples bap- tized into the faith did not al- ways live up to the high stand- ards Christ set for them. Yet if we would make a fair survey of the whole picture, the challenging fact remains that with Christ the new life of the race began. In Christ the most divine hopes and aspirations of man are cen- tered. Through Christ the best and most beneficent accomplish- ments of humanity have been ef- fected. In the midst of a perishing universe the soul of man seeks for union with the non-perishing God. If we want success in our pursuit of happiness we shall find it only if we pursue Christ. THE PURPOSE OF THE CATHOLIC HOUR (Extract from the address of the late Patrick Cardinal Hayes at the in- augural program of the Catholic Hour in the studio of the National Broadcasting Company, New York City, March 2, 1930.) Our congratulations and our gratitude are extended to the 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 pravers 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 g*ood 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; pardoning our sins, elevating, consecrating our common every-day duties and joys, bringing not only justice but gladness and peace to our search- *’ng and questioning hearts. 120 CATHOLIC HOUR STATIONS In 42 States, tKe District of Columbia, and Hawaii Alahoma . Rirmingham WBRC* OAO kr Mobile WALA 1^10 ke Montgomery WSFA* 1440 kc Arizona _ Doug las KAWT 1450 kc Clobe KWJR 1940 kc Phoenix KTAR 620 kc Prescott KYCA 1490 kc Safford KGLU ' 1450 kc Tucson .KVOA 1290 kc Yuma KYUM 1240 kc California Bakersfield ' ' KFRO 1220 kc Fresno KMJ 580 kc Los Angeles KFI 640 kc Sacramento. :..KCRA* 1340 kc San Francisco— KPO 680 kc Santa Barbara... KIST : 1340 kc A Colorado Denver.-.- .KOA 850 kc Connecticut Hartford WTIC* 1090 kc District of Columbia Washington WRC 980 kc Florida. -Jacksonville ..WJAX 930 kc Miami Winn 610 kc Orlando WORZ 740 kc Pensacola WCOA 1370 kc Tampa WFLA 970-620 kc Goorgio ^ Atlanta WSB 750 kc Augusta WTNT 1230 kc Savannah WSAV 1340 kc Idaho Boise Kinn* 1380 kc Illinois Chicago WMAO 670 kc Peoria WEEK 1350 kc Indiana* Flkhart WTRC 1340 kc Fort Wayne WGL 1450 kc Indianapolis WIRE* 1430 kc Terre Haute .WBOW 1230 kc Iowa Davenport woe* 1420 kc Kansas Hutchinson KWBW 1450 kc Wichita KANS 1240 kc Kentucky Louisville WAVE* 970 kc Louisiana _ Alevnndr|a KYSL .1400 kc Baton Rouge WJBO 1150 kc Lafayette KVOL 1340 kc Lake Charles... _ KPLC - 1490 kc Monroe KNOE 1230 kc New Orleans.. .. WSMB 1350 kc Shreveport KTBS* __ 1480 kc Maine WRDO 1400 kc Maryland .Cumberland WBAL 109Q kc Baltimore WTBO 1450 kc •Massachusetts Boston WBZ 1030 kc Springfield WBZA 1030 kc Michigan Detroit WWI _ 950 kc Flint WTCB 600 kc Saginaw WSAM* 1400 kc Minnesota ....mm Duluth-Superior WFBC 1320 kc Hibbing WMFG 1300 kc Mankato KYSM 1230 kc Minneapolis-St. Paul -KSTP 1500 kc Rochester KROC 1340 kc St. Cloud KFAM .... 1450 kc Virginia WHLB ... 1400 kc Mississippi lackson - WJDX* 1300 kc Missouri Kansas City . . . WDAF 610 kc Springfield KGBX 1260 kc Saint Louis KSD* 550 kc 120 CATHOLIC HOUR STATIONS In 42 States, the District of Columbia, ond Howoii Montana Nebraska. Nevada New Hampshire. New Mexico New York North Carolina. North Dakota. Ohio Oklahoma. Oregon Pennsylvania. -Billings kGHL Bozeman kRBM Butte kGIR Great Falls KXLK Helena ..KPFA .North Platte KODY Omaha .WOW Reno .koh .Manchester WFEA .Albuquerque kOB •Buffalo ..WBEN New York WNBC Schenectady ..WGY •Asheville WISE Charlotte WSOC Raleigh WPTF Winston-Salem WSJ S .Bismark KFYR Fargo WDAY .Cleveland WTAM Lima WLOK Toledo .WSPD* .Oklahoma City WKY* Tulsa..... KVOO .Medford KMED Portland KGW* Allentown WSAN Altoona WFBG Erie WERC Johnstown WJAC Lewistown WMRF Philadelphia .KYW Pittsburgh KDKA Rhode Island 1^ - - Wilkes-Barre . -WBRE Williamsport- . .WRAK Providence -WJAR South Carolina ..WTMA Columbia ...WIS* Greenville WFBC* South Dakota Sioux Falls KSOO-KELO 1140- Tennessee Kingsport ..WKPT Memphis ..WMC* Nashville ..WSM* Texas .KGNC* El Paso .KTSM Fort Worth .. .WPABHc Houston ..KPRC* San Antonio -WOAI Weslaco -KRGV* 1 Utah Virginia. Salt Lake City. ,Harrisonburg ** -..KYDL* ....WSVA Washington. Wisconsin.... Hawaii * Delayed Broadcast Martinsville WMVA Norfolk .WTAR* ... Richmond .WMBG .Seattle KOMO Spokane KHQ „Eau Clafre WEAU La Crosse WKBH Marinette :WMAM* ... .Honolulu KGU _ 790 kc -1450 kc .1370 kc -1400 kc -1240 kc -1240 kc - 590 kc - 630 kc -1240 kc -1030 kc - 930 kc - 660 kc - 810 kc -1230 kc -1240 kc - 680 kc - 600 kc - 550 kc - 970 kc -1100 kc 1240 kc -1340 kc - 930 kc -1170 kc .1440 kc - 620 kc .1470 kc -1340 kc 1230 kc 1400 kc -1490 kc .1060 kc 1020 kc 1340 kc 1340 kc 1400 kc 920 kc 1250 kc 560 kc 1330 kc 1230 kc 1400 kc 790 kc 650 kc 1440 kc 1380 kc 820 kc 950 kc 1200 kc 1290 kc, -1320 kc - 550 kc -1450 kc - 790 kc -1380 kc - 950 kc - 590 kc - 790 kc -1410 kc - 570 kc - 760 kc ** AM and FM (Revised as of April 1, 1948) 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, are listed below. Others will be published as they are delivered. Quantity Prices Do Not Include Carriage Charge “The Divine Romance,** by Rt. Rev. Msgr. Fulton J. Sheen, 80 pages and cover. Single copy, 25c postpaid ; more, 20c each. In quantities, $10.75 per 100. “A Trilogy on Prayer,** by Rev. Thomas F. Burke, C.S.P., 32 pages and cover. Single copy, 20c postpaid; 5 or more, 15c each. In quantities, $7.50 per 100. “Christ and His Church,** by Rt. Rev. Msgr. Joseph M. Corrigan, 88 pages and cover. Single copy, 25c postpaid ; 5 or more, 20c each. In quantities, $13.00 per 100. “The Marks of the Church,** by Rev. Dr. John K. Cartwright, 48 pages and cover. Single copy, 20c postpaid ; 5 or more, 15c each. In quantities, $8.00 per 100. “The Organization and Government of the Church,** by Rev. Dr. Francis J. Connell, C.SS.R., 48 pages and cover. Single copy, 20c postpaid ; 5 or more, 15c each. In quantities, $8.00 per 100. “Moral Factors in Economic Life,** by Rt. Rev. Msgr. Francis J. Haas and Rt. Rev. Msgr. John A. Ryan, 32 pages and cover. 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