The pamphlets in the Social Action Series
,
of

which this is the twentieth number, are edited

by the Social Action Department of the National

Catholic Welfare Conference. They represent

an effort to present to the general public, and

especially to Catholics, a discussion of current

economic facts, institutions and proposals in the

United States in their relation to Catholic social

teaching, particularly as expounded in Pope

Pius XI’s Encyclical “Forty Years After—Re-

constructing the Social Order” (Quadragesimo

Anno.) In the spirit of that Encyclical they are

urged upon and recommended to individuals,

study clubs, discussion groups and school classes.

Copyright, 1941, by The Missionary Society of St. Paul the Apostle

in the State of New York

PRINTED AND PUBLISHED IN THE U. S. A.

BY THE PAULIST PRESS, NEW YORK, N. Y.



Designs for Social Action

By

REV. JOHN M. HAYES, S.T.D.,

Department of Social Action

National Catholic Welfare Conference

Social Action Series

No. 20

Published for

THE SOCIAL ACTION DEPARTMENT

N. C. W. C.

by

THE PAULIST PRESS

401 West 59th Street

New York, N. Y.



FOREWORD

All “those who share in this life,” Pope Pius

XII says, have a “moral obligation to co-oper-

ate in the arrangement of society and especially

of economic life.” Father Hayes by showing,

though necessarily incompletely, what has al-

ready been done by persons and groups of vari-

ous opportunities to apply and further the papal

teaching on the bases of a right economic order,

suggests means whereby everyone everywhere

may help to discharge this fundamental obliga-

tion.

Social Action Department

National Catholic Welfare Conference

Nihil Obstat:

Imprimatur

:

New York, September 19
,
1941 .

Arthur J. Scanlan, S.T.D.,

Censor Librorum.

* Francis J. Spellman, D.D.,

Archbishop of New York.

Descfdifled



Designs for Social Action

By

Rev. John M. Hayes, S.T.D.

THE PROBLEM

T^HERE are still five or six million men out of work in this
country. Quite possibly, there will still be five million out

of work at this time next year. Simply a statistic—but it im-
plies a world of tragedy, and waste, and discouragement, and

ill health, and degradation, and even despair for many of the
five million and their families

;
it implies a shameful collective

failure for the other hundred million.

Haven’t we spent twenty billion dollars for relief and pub-
lic works? Haven’t we set up dozens of agencies to help the
dispossessed, handicapped, under-privileged? Haven’t we con-
ducted studies and investigations which revealed the plight of

the jobless, the slum dwellers, the tenant farmers, sharecrop-

pers, migrant workers, average workers? We have been told
by competent authority that for one-third or more of our popu-
lation the pursuit of happiness is a good deal of a nightmare,

and needlessly so, in view of our material and mental resources.

And we have tried to do something about it. Yet not enough.
In Churchillesque phrase, too few have accomplished too little

for too many.

We, the People, have not thrown ourselves heart and soul
into a determined quest for the solution. We have not sub-
merged personal interest in favor of the common good. We
have not sworn to build an economic order wherein every fam-

ily shall live decently. We have not begun to co-ordinate all
our productive and distributive forces, men and machines, for
maximum performance. Why? Because, unfortunately we are
still selfish; because the struggle for separate survival is too

engrossing to permit such distractions; and because we did not
know where to begin.

No thinking man or woman believes that a “better order”
will arise spontaneously. We have been rocked out of that as-
surance by the earthquakes of the thirties. Rich and poor
alike are aware of tremendous changes in business life. Almost

universally we agree that evolution, if not revolution, is inev-

[3 ]



itable. “The American Way,” vintage of 1929, is dead and

buried. A new way is building. But who is going to build it,

and by what plan?

THE DEMOCRATIC DUTY

There is at least a general answer for Catholics. It is not

a new answer. But it is only now gaining the attention it de-

serves. Yet it is essential in the Catholic answer that all men

listen, learn, and act. In other words, ours is a democratic

solution.

In concluding his masterful treatment of the subject in 1891,

Leo XIII issued this call to all members of society: “These,

Venerable Brethren, are the persons who, and this is the man-

ner wliich must be employed in dealing with this most difficult

question. Everyone according to his position ought to gird

himself for his task, and indeed as speedily as possible, lest by

delaying the remedy, the evil, which is already of vast dimen-

sions, become more incurable.” (R . N., par. 45.

j

1

The response among us was, on the whole, disappointing.

In 1931 Pius XI wrote at the end of his treatise on social

reconstruction: “Let, then, all men of good will stand united.

Let all those, who, under the pastors of the Church, wish to

fight this good and peaceful fight of Christ, as far as talents,

powers, and station allow, strive to play their part in the Chris-

tian renewal of human society.” (Q . A., p. 48, N. C. W. C.

Edition.)

Certainly that call to battle has won hundreds and thou-

sands of recruits.

In the past ten years, the teaching of Pius XI and its in-

terpretation have gained a hearing that Leo never won.

On June 1, 1941, the challenge was renewed by another

Pope. In his radio message of that date to the world, Pius XII

said: “These are the principles, concepts, and norms, beloved

children, with which we should wish even now to share in the

future organization of the new order which the world expects

and hopes will arise from the seething ferment of the present

struggle, to set people at rest in peace and justice.

l The following abbreviated references to Encyclicals are used throughout this

pamphlet^
Rerum Novarum (The Condition of Labor), Pope Leo XIII, May IS,

Q. A., Quadragesimo Anno (Reconstructing the Social Order), Pope
Pius XI,

May IS, 1931.
, . . „ . . _ VT

D. R., or A. C., Divini Redemptoris (Atheistic Communism), Pope Pius
XI,

March’ 19, *1937.

[ 4 ]



“What remains for us but, in the spirit of Leo XIII and in

accordance with his advice and purpose, to exhort you to con-

tinue to promote the work.

“Do not let die in your midst and fade away the insistent

call of the Social Encyclicals

,

that voice which indicated to the

faithful in the supernatural regeneration of mankind the moral

obligation to co-operate in the arrangement of society and espe-

cially of economic life, exhorting to action those who share in

this life no less than the State itself. Is not this a sacred duty

for every Christian

?

. . .

“You, who are conscious and convinced of this sacred re-

sponsibility must not ever be satisfied with this widespread and

public mediocrity in which the majority of men cannot, except

by heroic acts of virtue, observe the divine precepts which are

always and everywhere inviolable.

“Keep burning the noble flame of a brotherly social spirit

which fifty years ago was rekindled in the hearts of your

fathers by the luminous and illuminating torch of the words of

Leo XIII
;
do not allow or permit it to lack nourishment. Let

it flare up through your homage and not die quenched by an

unworthy, timid, cautious inaction. . . . ” (Pius XII, Pente-

cost address, 1941.)

This appeal for popular interest and action is more remark-

able than the others. For the Holy Father spoke with the bur-

den of war-worn Europe upon his shoulders. The immediate

problems of the war could not distract him from the problems

of peace, from that perennial task of economic organization.

THE DANGER AND THE OPPORTUNITY

There are added reasons for his reverting to the Social En-

cyclicals at this time. This war, as the Holy Father has said

elsewhere, is the result in part of economic disorder. If then

we truly hate war and wish to avoid another one, we must en-

deavor to build economic justice and balance inside and among

nations. On the other hand, the war is going to make the

already complicated task harder.

Look at just one angle of our own situation. There are

about five million unemployed now, and some say the figure

will go no lower. It is estimated that before the end of the year

as many as eight million men will be working in defense in-

dustries or serving in the armed forces, with the number rising

to ten or eleven million next year. Non-defense employment

[5]



is enjoying a resultant boom. But eventually, and we hope

sooner than later, the defense industries shall shut down.

Shall this precipitate a new high in unemployment and a

new low in depressions? The Holy Father’s plea that we ful-

fill now “the moral obligation to co-operate in the arrangement

of society and especially of economic life” is as timely as his

prayer for peace.

From besieged England comes a similar entreaty. Arthur

Cardinal Hinsley said in July, 1941: “We recognize that a

grave danger will loom on the after-war horizon by reason of

the poverty resultant from the unproductive labor on munitions,

by reason of the unemployment following on demobilization,

and because of the opportunities which Socialists and Commu-

nists will be eager to seize upon in the enforcement of their

schemes. . . . The obligation rests on all Catholics
,
in the

measure of their ability and of their responsible position in the

community, to study rightly, to understand the enlightened

teaching of the Church on the Social Question.”

The war adds to our difficulties and obligations
;
but it also

supplies new hope. There is dire need of co-operation, unified

effort, unselfishness, justice, mutual confidence, utilization of

everyone’s brains and brawn to complete the defense program.

There will be greater need of the same qualities and methods

for the gigantic task of putting the whole nation back to work

in peace-time pursuits. But great events open men’s minds and

common danger creates a common spirit. Not that we have at-

tained, or shall suddenly attain, perfect brotherhood. But with

due regard for exceptions, the spirit of co-operation is growing.

Management and labor, for example, are trying more generally

than in the past to pull together. This spirit can be strength-

ened, widened, and prolonged beyond the defense emergency.

It should not be wasted.

This all leads us back to the mandate laid upon us by three

Popes, as binding now as it ever was in the past: “Let all . . .

strive to play their part in the Christian renewal of human

society.”

Because many more Catholics are coming each year and

month to heed these words but often enough do not see where

they fit into the Papal crusade, this booklet will describe some

opportunities for interested individuals to “continue the work”

as Pius XII recommended.

The list is not complete nor the treatment exhaustive; it is

[ 6 ]



hoped merely that these rough directions may help to speed

and strengthen the advancing current of Catholic social action.

OUR GENERAL DESTINATION

Very briefly, for this is not an exposition of Papal teaching,

Pius XI sought a solution to the dilemma of anarchy or tyranny

in the economic world and found it in the occupational group

idea. This entails two simultaneous developments: the one,

technical and physical; the other, mental and moral. That is,

organization must progressively unite the individuals of every

industry, profession, enterprise, avocation. First, unity and

collaboration among employees, among employers, among far-

mers, among the occupants of each profession; then collabora-

tion of employers with employees; then co-ordination of every

economic group in a national network of production and dis-

tribution, with governmental co-operation but not governmental

domination: for the State shall confine itself to “directing,

watching, stimulating, and restraining as circumstances suggest

or necessity demands.” (Q. A., p. 26.) That’s an over-sim-

plified sketch of the physical setup. On the intellectual and

moral side, there must be a simultaneous and equally difficult

evolution. We must adopt a new aim, achieve a new orienta-

tion; the primary purpose of all economic effort must become

the common good of society (of our own occupational sector

of society harmonized with the good of the whole nation) ; and

the supreme norms of our economic activity, in seeking the

above end, must be social justice and social charity.

Stated so flatly (it is impossible to explain these ideas more

fully here),
2
these ideals of a new structure and a new “atti-

tude” may seem too high even to be attempted. But let us re-

member that there are degrees, greater and less, beginnings,

progress and perfection, in both economic organization and

social virtue.

Today’s circumstances are more favorable than those of ten

years ago. Experience since 1930 has convinced most intelli-

gent men that substantial changes are desirable or at least un-

avoidable. The impact of the European cataclysm has un-

settled staid devotion to old ways and complacent assurance of

safe tenure. Stress upon co-operative effort is, or was in the

early days of our history, sound Americanism.

2 See: New Guilds and Toward Social Justice, by R. A. McGowan, N._ C. W. C.

Jobs, Prices, and Unions, by F. J. Haas, N. C. W. C. What Is Corporative Organi-

zation? Ares-Fay, Central Bureau Press. Foundations of a Modern Guild System,

by H. J. Trehey, Catholic University Press.

[7]



Whatever the chance of quick and gratifying progress to-

ward an organic economy, our task remains the same. These

notions are sound, reasonable; they are adaptable and more or

less elastic; they are the only valid principles for building a

new order which will: (a) work; (b) endure; (c) leave us

masters of our own souls. They may be accepted slowly, par-
tially. Except in its ultimate perfection, the “Pope’s Plan”

is not specifically Catholic, and therefore not objectionable to

our fellow Americans on that score.

SOME PARTICULAR GOALS

Steps toward an organic structure may be made separately,
here and now. Among these are organization of the thirty mil-
lion odd unorganized wage earners, more intensive and exten-

sive organization of employers, and the acceptance by all or-

ganizations of some higher and wider aims. Experiments in

more democratic direction of industry can be carried on—as
they have already been attempted here and there and in cau-

tious fashion. Individuals in buying and selling, hiring and

firing, can, even though hemmed in by the “hard, cruel, and
relentless economic life” about them, try to follow the particu-

lar moral precepts laid down by the encyclicals.

The Catholic citizen—steel worker, priest, Congressman,
housewife—will find many and diverse opportunities “to pro-
mote the work.”

SOCIAL EDUCATION

However, one general duty and opportunity exists for all of

us: that of educating ourselves and others in sound social prin-

ciples and facts. Pius XI emphasized this duty. Having de-
scribed activities already begun which contributed in some way

to the “occupational group” system, he continued:

“To give to this social activity a greater efficacy, it is nec-

essary to promote a wider study of social problems in the light

of the doctrine of the Church and under the aegis of her con-

stituted authority. If the manner of acting of some Catholics

in the social-economic field has left much to be desired, this

has often come about because they have not known and pon-

dered sufficiently the teachings of the Sovereign Pontiffs on

these questions. Therefore, it is of the utmost importance to

foster in all classes of society an intensive program of social

education adapted to the varying degrees of intellectual cul-

ture.” (Divini Redemptoris, par. 55.)

[ 8 ]



He excused no one from some responsibility for action. But
action, he said, demands knowledge. Therefore, knowledge is

necessary for all. His democratic program depends not only

on the clear thinking and devotion of a few leaders but on the

intelligent co-operation of every citizen. What means have we
of extending this knowledge?

A. Sermons

This section is addressed principally to priests—yet not en-
tirely so. The redeption accorded sermons on social doctrine
and morals has some slight influence on the enthusiasm or per-

severance with which priests undertake such preaching. Priests

will be encouraged by the attendance, attention, and interest

which greet their sermons on social doctrine, just as they have

at times been nonplussed by indifference or misunderstanding

when they have dwelt on this important area of life and doc-
trine in speaking from the pulpit.

The volume of sermons expounding and applying the social
encyclicals, though not great, has been increasing. And it is
doubtless true that much can be done from the pulpit. Re-
peated explanation and argument would go far over the course

of a few years to occomplish two objectives: first a better atti-

tude among Catholics, a sense of obligation to the common
good, even at a sacrifice; second, a few clear notions of spe-

cific obligations where work, wages, unions, strikes, profits,

prices are involved.

To make a comparison: we preach rather extensively on
marriage, not only the obligation of love and sacrifice in fam-

ily relations but such pertinent details as who is to marry
whom, how and when, and what is right and wrong in rela-
tions of husband to wife, parents to children. By repeating
the same doctrine and the same rules year after year, we do
foster distinctly higher marriage standards among Catholics. Of
course, the pulpit campaign in this instance is aided consid-

erably by the schools.

Nevertheless, to draw a parallel, patient, regular, perse-

vering preaching on the common good, the right and duty of
organization, the rights and duties of employers and employees,

the living wage, our common failure toward the poor and un-
employed, would create an instructed conscience on these mat-

ters and would raise the social conduct of Catholics to a praise-

worthy level.

Individual priests have expounded the social encyclicals per-

[ 9 ]



severingly. Whole dioceses have been known to include
these

subjects in their sermon schedules. No doubt this practice

will become more general ; it has been stimulated
by the jubilee

year of Rerum Novarum.

Single sermons have been delivered on or before
Labor Day

,

May IS (anniversary of the two chief encyclicals) and
St.

Joseph’s Day. Connected series have been
given during Lent

or as a novena or on the Sundays of May.

To aid in the preparation of such talks, the Social
Action

Department of the National Catholic Welfare
Conference can

provide a number of sample sermon outlines and
texts, as well

as useful pamphlet material and other sources.

Many Catholics among employers, workers, consumers

(which term includes everyone) will have no other
source of

enlightenment. Not all will join study clubs or lecture
courses

or workers schools. Many well-meaning folk simply have
not

been told of their obligations. That’s what Pius
XI said. They

were not instructed on these matters in school.
They may not

be inclined to read encyclicals nor
explanatory pamphlets.

Hence for them preaching is indispensable.

B. Lectures and Forums

What good are lectures? They may serve to instruct
a

general audience, to present and clarify at least a
few funda-

mental ideas. While a single talk won’t cover
much ground,

a connected series of five or ten or fifteen
talks could include

the rudiments of Catholic social teaching.

Lecture courses have been arranged by existing
parish so-

cieties, by the Knights of Columbus, by a few
Catholic colleges,

sometimes a considerable audience has been
gathered regularly

with no previous organization. At times the series
has been too

lengthy, too ambitious; again, it palls if
made too academic, if

left unrelated to current fact and developments.
Priests, busi-

ness men, labor leaders, teachers, government
agents have been

engaged for such talks.

Two or three speakers briefly touching different aspects
of

the same subject win more interest than a single
talker. Lim-

ited discussion from the floor not only adds
interest but stimu-

lates thought and increases the possibilities
of a real gain in

education.
.

The most attractive sort of lecture program is
obviously

that which strikes a note of argument,
exploration, and ex-

change of opinion. This is confirmed by the
immense popu-

[ 10 ]



larity of the Town Hall of the Air, the Chicago University
Round Table, the Washington Radio Forum. It is true that
we cannot imitate such technique without important limitations.
Our first purpose is not to attract a large audience and stimu-
late a wide variety of more-or-less well-founded opinions. Our
aim must be to bring true social principles to the greatest num-
ber of people; we are restrained by dedication to objective
truth in a particular area. We can hardly call in question such
established Papal teachings as the right to a living wage, to

collective bargaining, to private property, and the like. But
the meaning of these terms in the concrete, and the methods by
which established objectives may be sought are subjects for
discussion from differing if not entirely opposed viewpoints.

C. The Catholic Conference on Industrial Problems

Since the meetings held under this title are in the nature

of a forum, it is fitting to discuss the Conference here. Initi-

ated some fifteen years ago, it has conducted about eighty re-
gional meetings in all parts of the country. These usually last
two full days, with morning, afternoon, and evening talks. Em-
ployers, labor unions, the government, the Church are repre-
sented in these addresses. Questions and comments from the
floor are invited. Realism has dictated a policy of emphasiz-

ing fundamentals, since these are still unfortunately little

known. Thus some usual subjects are: the purpose of economic
life, the right to organize, the functions of the unions, the

sphere of government, the living wage, etc. These conferences

accomplish more or less successfully by their rare appearances
in a community several objectives. They bring together lead-
ers of groups too widely separated, they augment confidence and
understanding, two badly needed elements of collaboration. It
is worth remarking that of late employers have shown increas-
ing willingness to attend and take part in these conferences.
At the same time, they reach a sizable “general public” with
Catholic social principles and some current economic facts.

Why bring up the C. C. I. P.? For two reasons. Catho-
lics can support its work by taking membership and by par-
ticipating in its local meetings. A more ambitious and effec-
tive move suggests itself. Why not imitate the C. C. I. P.
technique with a permanent local conference? Members would
be solicited among employers, unionists, government officials,
and the public. Meetings would be held several times a

[ill



year. The first two meetings would dwell on general aims

and explanations and would build up a spirit of collaboration.

After a time, concrete problems could be discussed. The local

situation could be analyzed, with a view to promoting indus-

trial peace, fuller employment, mutual help in small and, later,

in more important matters.

This is no new idea. The C. C. I. P. has frequently advo-

cated creation of a continuing conference that its own efforts

might be extended and produce greater and more lasting re-

sults. With the model already functioning, it is a practical

suggestion, adaptable to very modest beginnings.

* * *

Suggested topics for social-economic forums looking to dis-

cussion: (1) Just what is a living wage? Can it be paid?

What about an annual wage? (2) What is a reasonable rate

of profit? (3) What can be done about unemployment? Is

relief the answer? (4) Should wage earners share in profits?

(5) Should wage earners share in
management? (6) How far

should free enterprise be free? (7) What’s wrong with prices?

(8) Must we have permanent “relief” and “W. P. A.”? (9)

Whose fault are strikes? (10) Subsistence vs. Commercial

Farming. (11) Should the government control business?, etc.

D. Discussion Clubs

The study or discussion club has been used successfully to

deepen religious knowledge and conviction, to review history,

to analyze government. Here it is proposed as a means of

social education leading to social action, particularly to eco-

nomic reform. As a method, it differs distinctly from the lec-

ture course and the formal night school, and at its best is far

superior to either in effectiveness. When steered toward prac-

tical objectives, it has supported a real transformation in
living

conditions over entire communities.

Eight to twelve people, men and women of similar interests

and from the same neighborhood as a rule, meet once every

week or every two weeks for a couple of hours. A definite line

of study, reading, discussion is mapped for two or three months

ahead, generally following booklets or pamphlets in the
hands

of all members. The assigned pages are read in advance. At

the meeting, the leader may begin by re-reading a page or two,

commenting on it and asking comments from each member in

turn on prepared questions. If possible, one or two members

[ 12 ]



will have done a little extra reading or investigating and will

present the results for general discussion. So much for the

framework. How to put life and substance into it?

1. How to enlist members? This may be done through

existing societies, through special mass meetings and announce-

ments, or through personal recruiting. In any case, it is essen-

tial to arouse interest and enthusiasm by appealing not only to

a sense of duty or the fear of a fading democracy, or dissatis-

faction with existing conditions, but also to the encouraging

experience of people who have studied their own problems and

wrestled with them successfully.

The most striking study club success story is that still being

written in eastern Nova Scotia by the Extension Department

of St. Francis Xavier University. Beginning some twelve

years ago among 200,000 fishermen, miners, steel workers, and

farmers in probably the most economically depressed and so-

cially backward province of Canada, this movement, built on

the ten-member study club, has already succeeded in raising

the financial and cultural level of a great part of the popula-

tion. Credit unions, co-operative stores, buying clubs, lobster

factories, saw mills, marketing associations on the one hand;

bulletins, debates, brief college courses, leadership courses, li-

braries, recreational programs on the other have gone a long

way, with no let-up in sight, to provide a better life for both

body and soul under exceptionally adverse circumstances. This

example is the strongest possible argument for social study and

action by small groups.

2. While even one brave little club could advance in knowl-

edge and might succeed in some small activities, a federation

of study clubs on parish, city-wide, or diocesan lines, would

multiply the possibilities of solid achievement; it would pro-

vide a sense of strength and importance, pool energies, infor-

mation and intelligence. The Nova Scotia campaign has de-

pended for its larger undertakings on such associations.

3. One of the defects of study club programs in the past

has been their failure to attack concrete, here-and-now prob-

lems
;
few people have a purely academic interest in economics

;

they want something to do; they want to improve their con-

dition, or if they are a little more generous, to improve the

condition of their struggling neighbors. Careful study and

planning must precede action
;
yet prospective action should be

held up as a not-too-distant goal. Possible objectives toward

which a study program might be directed are: (a) a credit

[ 13 ]



union; (b) a buyers’ club; (c) a consumers’ co-operative; (d)

an employment service; (e) a training service for the jobless;

(f) a “House of Hospitality” for the homeless; (g) a maternity
guild; (h) a local industrial conference (as described above);

(i) a white list of local unions;
(j) a white list of local em-

ployers; (k) a housing project; (1) a municipal labor board

(joint board to help settle disputes)
;
(m) improved state labor

laws. (Some of these latter projects may look rather ambi-
tious and would certainly require the united promotional effort

of a good many groups.)

4. Rural study clubs have naturally faced their own spe-
cial situation in choosing practical subjects for discussion;

these have included: (a) credit unions; (b) co-operatives for

buying or selling; (c) producing co-operatives; (d) recrea-

tional programs; (e) youth training and guidance; (f) tech-

nical courses; (g) crop and stock improvement, etc.

5. Creation of the right spirit and motives is essential.

The dedicatory attitude which Pius XII called for in his ad-
dress last Pentecost Sunday should be aimed at. While en-
lightened self-interest has its place, it should not predominate,

nor should idle curiosity. Devotion to the common good, to
the creation of conditions favorable to the temporal-spiritual

welfare of all the citizens, is the ideal atmosphere for the useful

operation of a study club program.

6. The discussion club should adapt itself to its circum-
stances, city or rural, small town or city, white collar or
manual labor, to the special problems which its members may
reach out and touch.

7. Good leaders are essential. This does not mean intel-
lectual giants or people with numerous degrees, but individ-

uals possessed of the spirit just referred to, and capable be-
sides of pushing others along in an unobtrusive, kindly and

unassuming way.

E. Workers' Schools

Since the Holy Father’s recommendations entail the intel-
ligent co-operation of business leaders, legislators, profes-

sional men, and farmers as well as wage earners, it might be
protested that schools should be instituted for lawmakers, em-
ployers, and all the rest. Actually, circumstances suggest that

emphasis be placed on the promotion of more and better
unionism. Organization of wage earners is far behind em-
ployer organization, reaching even now less than 25% of the

[ 14 ]



potential. Catholics are found largely in the ranks of labor.

They must be encouraged to abandon their individualism,
to pave the way for organically united industry by taking
their rightful place in workers’ associations. They can fill their
rightful place only if acquainted with the Christian philosophy

of labor and equipped to express it effectively. Pope Pius XI,
repeating the instructions of Pius X, explicitly required some
training in Catholic principles for those who, in countries like
ours, would belong to “neutral,” i. e., non-religious unions.

During the past several years, increasing recognition has
been given to this need. How logically complain of objection-
able leadership or inept membership in unions when we are
lifting not so much as a finger to provide better leaders and
an enlightened, high-minded rank and file? Among the first
to realize the import of this question were a group of priests

and laymen in New York City. They began five years ago
a series of night classes calculated to make up in time for the
deficiency. Though we were far behind the Communists, who
had even then completed the training of thousands in their
nation-wide chain of Workers Schools, progress since 1936
has encouraged the hope that we may yet recover the ground
lost through inactivity.

The schools are variously organized on a parish or sectional
basis. Parish halls, high schools, and college buildings have
been used. Teachers have been drawn from the clergy, col-
lege faculties, government officials, lawyers, labor officials.
Courses have been drawn up in labor ethics, basic economics,
encyclical interpretation, labor history, labor problems, pub-
lic speaking, parliamentary law. Usually two hours a night,
once a week for ten weeks spring and fall, are set aside for
these lessons. Guest speakers, monthly forums, rallies, mov-
ing pictures, speaking contests have been used to liven up
these sessions.

Results have been encouraging if not overwhelming. Meth-
ods will bear improvement; wage earners are generally nor-
mal Americans, not attuned by education and experience to a
self-sacrificing crusade for a better world here as well as here-
after.

The purpose of these schools is indisputably good. Expe-
rience will show how they can be made most effective. It
seems obvious that they should deal with small groups and
therefore be multiplied as fast as friendly auspices, physical
facilities, and capable instructors can be found. Here is a

[IS]



place for labor-minded college men to do something exceed-

ingly useful. More teachers are needed. Workers’ schools of

various sizes and character have been conducted in the dio-

ceses of New York, Brooklyn, Buffalo, Pittsburgh, Detroit,

Chicago, Milwaukee, New Orleans, Baltimore, Rochester,

Kansas City, and St. Paul.

In addition, several colleges and parishes have maintained

a variety of night “schools” in which some aspect of labor

problems were included.

1. Institute on Industry

During the past several summers, a week’s school for

working girls has been conducted by the National Council of

Catholic Women and the N. C. W. C. Social Action Depart-

ment at the National Catholic School of Social Service in

Washington, D. C. In spite of the limitations of time, it is

felt that those attending have increased their understanding

and appreciation of the labor movement and have acquired

some basic ideas on general economic problems. It is hoped

in the light of experience and as the school becomes better

known to augment both attendance and effectiveness. But

such schools for the two million or more Catholic girls who

work for a living should be multiplied and made easily attain-

able in all parts of the country.

2. The Association of Catholic Trade Unionists

This organization, made up of members of the A. F. L.,

C. I. O., or other bona fide unions, has fostered a great many

of the existing workers’ schools. It has also adopted other

means—a monthly paper (in four cities), pamphlets and leaf-
lets, the radio, special Masses, sermons, Communion break-

fasts, to equip Catholic wage earners with the knowledge and

moral character they should possess—to encourage not only
membership in unions but high-quality membership.

Thus the A. C. T. U. is one answer to a demand upon

which Pius XI conditioned membership in religionless unions.

All responsible authorities agree that separate Catholic unions

in this country are out of the question. “Under such circum-

stances, they seem to have no choice but to enroll themselves

in neutral trade unions.” (Q. A ., p. 12.)

But this arrangement involves another duty for Catholics.

“Among these precautions (enjoined by Pius X), the first

and most important is that, side by side with these trade

[ 16 ]



unions, there must always be associations which aim at giving

their members a thorough religious and moral training, that

these in turn may impart to the labor unions to which they

belong the upright spirit which should direct their entire con-

duct.” (Q. A., p. 12.)

Since a “thorough moral training” includes clear ideas on,

first, the right and duty of joining a suitable union, and second,

the right and duty of promoting honest, intelligent, unselfish,

and zealous unionism thereafter, whether from the ranks or

in an official capacity; and since these ideals are to be incul-

cated by an association, the A. C. T. U. claims by its educa-

tional program to fill the breach. Its program goes beyond

mere workers’ schools, teaching principles. The A. C. T. U.

has openly and even vociferously applied principles to particu-

lar cases, at the expense of criticism and controversy. While

its different chapters have not followed a single “line” nor

rigid methods, some opposition has arisen against every

chapter.

Changes in tactics may come with experience. Leaders of

the Association have little precedent to go by and are sin-

cerely seeking to mold their growing organization along the

most useful lines, whatever these may turn out to be.

The A. C. T. U. claims no monopoly for a job that needs

doing. There are other and possibly better ways of doing it.

The fact remains that the A. C. T. U. has launched out into

the deep and up to now remains the only Catholic organiza-

tion of its kind. Therefore it is worthy of investigation at

least by every Catholic unionist—who may either join in its
activities or select from among them a program which jibes

with his circumstances and convictions.

He will find among the comparatively few Actist leaders

an extraordinary spirit of self-sacrifice. Yet he will discover

too that the A. C. T. U. has wider objectives than the creation

of a small band of zealots. Unionists among its members and

even those outside while not willing to devote a large amount

of time and energy to the A. C. T. U. program, have been

influenced in no small degree by its meetings, night schools,

rallies, and publications. Beyond this the A. C. T. U. has

reached out through its various “Labor Leaders,” bi-weekly

or monthly papers of news and theory, to acquaint the gen-

eral public with Catholic social teaching and current labor

developments.

Priests and lawyers desirous of aiding the work are admit-

[ 17 ]



ted to special membership. They advise, teach in the schools,
help constitute a Speakers’ Bureau, and in the case of law-

yers serve as a Catholic Labor Defense League, obviating the

necessity for Catholic workers in litigation of receiving legal

aid from the Communist off-shoot, International Labor De-
fense.

The A. C. T. U. welcomes also the assistance of other pro-
fessional men, professors, agents of government, who are
capable of teaching in its schools for workers.

Chapters are located in New York, Detroit, Chicago, San
Francisco, Pittsburgh, Saginaw, Milwaukee, Cleveland, Seattle,

Trinidad, Colo., Newark. There it is, worthy of attention

certainly; after that, if the A. C. T. U. as it is does not de-

mand your co-operation, it at least suggests imitation, with
whatever modifications are deemed necessary.

F. The Credit Union

While the credit union is not explicitly mentioned in any
encyclical as an element of the Catholic social program, it is

surely in conformity with the Papal condemnation of usury and

commendation of thrift. Furthermore, the credit union at its
best has high educational value; it tends to foster the spirit of

mutual help, fraternity, social charity and organization which

Pius XI counted a major part of the moral reform indispen-
sable to a better social order. The Credit Union saves money;
it also teaches people how to help one another systematically.

Individual Catholics in great numbers belong to industrial

and commercial and rural credit unions. In passing, it may
be remarked that they should lead all others in maintaining

the unselfish and brotherly ideals without which the credit

union would become simply a cold, mercenary investment.

Parish credit unions in the United States now number
about 300. While this indicates some growth in recent years,
it also shows a vast field for expansion. Most parishes are
apt units for these associations. Setting them up would pro-
duce, besides the ordinary benefits, respect, gratitude and de-

votion to a Church cognizant of her children’s temporal needs.
A credit union in the average parish probably saves the parish-
ioners upwards of $1,000 a year in interest. Incidentally it

can, if fostered and encouraged by the parish priest, cement
the loyalty of its several hundred members to the parish.

The most obvious need of credit unions is based on the
fact that most people have to borrow at some time or other.

[ 18 ]



Extraordinary expense arising from sickness, a funeral, an

operation, temporary unemployment, the purchase of a car

or furniture, a refrigerator, or washing machine, each year

send millions of Americans to loan companies which charge

exorbitant rates of interest. The credit union’s lower rate lifts

part of the burden from the low income family. Socially more

valuable is the incentive and system which a credit union sup-

plies for the habit of saving. Possibly even more worth-while

is its tendency to make people think of one another and help

one another—to pool mental and financial resources for self-
help and self-direction.

The technical features of a credit union may be worth re-

peating. It operates under a federal or state charter, guided

by a board of directors, supervisory committee, credit com-

mittee, and treasurer (who does most of the work). The

minimum share for membership is five dollars, payable in

small installments; only members may borrow; the interest
is usually 1% per month, on the unpaid balance; profits are
divided among shareholders.

Any individual may agitate for a credit union, call it to
the attention of a study club or larger society, convince the

necessary minimum of ten or twelve initial members, and

then keep them meeting until they have digested the essentials

of the movement and are thoroughly “sold” on its worth.

Helpful reading on the credit union movement is provided

by the pamphlet, Credit Unions

,

by Frank O’Hara, published

in the Social Action Series of the N. C. W. C., or by Bishop

Muench’s Credit Unions in Parishes
,

Catholic Central Bu-

reau, 3835 Westminster Place, St. Louis. The Central Bureau

also has other useful literature. The Farm Credit Administra-

tion at Washington, or its field representatives, is a valuable

source of information and help, as well as the necessary

charter. The Credit Union National Association, Raiffeisen

House, Madison, Wisconsin, will gladly supply information

and the address of your nearest State Credit Union Federation,

where help in establishing a credit union is available free of

charge. The Social Action Department, N. C. W. C., is most
anxious to assist in establishing more parish credit unions.

G. The Role of the School—Some Papal Directions
In his encyclical on Education, Pope Pius XI included this

paragraph:

“For precisely this reason, Christian education takes in the

[ 19 ]



whole aggregate of human life, physical and spiritual, intel-

lectual and moral, individual, domestic, and social. . .

(P- 36 -)
,

.

Among these last three categories, we have in practice laid

heavy stress upon the individual and domestic aspects of life;

we have been at least a little negligent of the social side of

an ideal Christian life in today’s world.

In Quadragesimo Anno Pius XI called upon the seminaries

for “intense study of social matters by all candidates for the

sacred priesthood.” (p. 46.) He did not explicitly extend a

like order to the Catholic schools for the laity. Yet their

obligations in this field are clearly implied by his praise of

those *“Catholic universities and academies” where there were

“valuable and well-frequented courses” (Q. A., p. 8), and of

those “many young men” who “are studying social problems

with growing earnestness” (Q . A., p. 46). Conversely his

strictures on professing Catholics “who are well-nigh unmind-

ful of the law of justice and charity” (Q . A., p. 39), and his

remarks on the social-economic ignorance of “some” Catholics

and the consequent “need of social education among all classes,

and on every intellectual level” indicate that our schools are

not all fulfilling this paramount duty. On the face of it one

might expect the schools, as the professional dispensers of edu-

cation, to contribute a great deal to Pius’ hoped-for campaign

of enlightenment.

What they can contribute all the way up from the first

elementary grade is the inculcation of the so-called social

sense—that conviction of responsibility for the common good,
for the economic welfare of the people next door and across

the continent—-that sense of obligation for the establishment
of a better economic order and a better life for all, which is

sadly lacking to most Americans, Catholics included.

It seems that we could begin very early and continue very

late to drive home a right notion of ends and means and con-

sequent norms in twentieth century economic life. All for the

glory of God—including the distant factory, the neighborhood
store, and the janitor’s wages. But only if these and a myriad

other economic elements are deliberately directed to the com-

mon good shall they fully conform to God’s purpose and pro-

mote His glory. And this will only be possible by pursuing

the virtues of social justice and social charity—together with
the avoidance of stealing, and love for one’s parents.

It will hardly be possible in early years to show clear and

[ 20 ]



complete applications of Catholic principles; but the principles

themselves, with enough appropriate illustration to make them

real, might be as well established as convictions of common

honesty and parental authority.

Farther along—for those who continue in Catholic high
schools and the reduced number who reach Catholic colleges

—

students should gain a firmer grasp on principles and a more

nearly adequate understanding of their extension to real life.

While such an equipment would seem most needed by future

business and political leaders specializing in economics, politi-

cal science, law (and future labor leaders taking the same

courses), yet no students should be left indifferent or con-

fused about the Papal social teaching, since practically all will

enter the economic current, to muddy or cleanse the waters.

1. Commission on American Citizenship

Under the direction of the Archbishops and Bishops of

the United States, the Catholic University in 1939 organized

the Commission on American Citizenship, presided over by

the Most Reverend Joseph Corrigan, Rector of the Univer-

sity. The Commission purposes a crusade of education in

American citizenship, chiefly among the two and one-half mil-

lion youth attending our Catholic schools on all levels, but not

excluding the equal number in state and other secular schools,

nor those young people who have recently left school. This

program of education shall include training in the social

sciences, civics, sociology, and economics and shall center some

attention on social action as a chief duty of the Christian citi-

zen. Over one hundred business, labor, educational, and gov-

ernment leaders, both Catholic and non-Catholic, were en-

listed to membership in the Commission

An advisory committee of scholars, with ten members, was

appointed, and actual direction of the Commission’s work was

entrusted to an Executive Committee of three members. Vari-

ous other educators, supervisors, and Diocesan Superintend-

ents of Schools have been brought into the organization.

The Commission proposed to prepare a model curriculum

which would integrate the teaching of citizenship with religion

and with the other branches of study. The Commission like-

wise plans a series of texts to implement the suggested cur-

riculum.

In the meanwhile, material of all sorts—articles, stories,
contests, skits, plays—is being published in the Catholic Mes-

121 ]



senger magazines: Our Little Messenger

,

the Junior Catholic

Messenger, and the Young Catholic Messenger

,

which have a

total circulation of three-quarters of a million in the elemen-

tary schools. Some of this material has touched on the ques-

tions of social justice and industrial relations. For the high

schools, the Commission has begun to publish a series of

biographies illustrative of the lessons it would teach.

For the colleges, the Commission has prepared outlines of

courses in economics, American history, American government,

and social problems. These aids and additional texts, plans,

and programs forthcoming will be available from Dr. Robert

H. Connery, Director of the Commission, Catholic University,

Washington, D. C.

2. What Are the Schools Doing?

Most Catholic high schools have some sort of “Social

Science” course in which lessons on “capital and labor,” “in-

dustrial relations,” possibly wages and strikes are included.

This is all to the good, especially if the encyclical teaching on

these matters is given ample emphasis. It may be wondered

whether some of the topics treated in the usual course—such
as delinquency, criminology, inherited tendencies, and the like

—are of such practical moment to the normal student as to
leave only a minimum of time for consideration of his day-in-

and day-out, forty or fifty year problem, viz., how he and his

brother-citizens are to make a living under existing conditions.

Duly concerned with this section of “sociology” some

schools have resorted to pamphlet material, fairly ample and

attractive, bearing on the social encyclicals and their economic

background. Among the books used are Father Cronin’s Eco-

nomics and Society, though this is really a college text, and

Rudiments of Sociology by Eva J. Ross. Plays of “social

significance” have been written and produced by high school

pupils; perhaps no better means could be found of impressing

some fundamental ideas on the student body.

College courses including some treatment of the Papal en-

cyclicals, Rerum Novarum, Quadragesimo Anno, and Divini

Redemptoris, as well as those of Pope Leo on Government,

on Liberty, and on Citizenship, and of Pius XI on the Family

and on Education, are not altogether rare. The college text

A Survey of Sociology by Eva J. Ross stresses these sub-

jects. More highly specialized courses explaining and apply-

ing the three social-economic encyclicals are also to be found.

[ 22 ]



There follows the outline of an integrated “sociology” as

taught by a priest of considerable practical experience and

learning:

(a) First semester, three courses: introduction to sociol-

ogy, the family, contemporary social movements. Sec-

ond semester, three courses: social problems, history

of social philosophy, urban sociology.

(b) Texts and required reading: the encyclicals of Leo

XIII on Government, on Citizenship, on Labor; of

Pius XI on Reconstruction and on Atheistic Commu-

nism; of Pius XII To the United States and Dark-

ness Over the Earth. Also The Bishops’ Program

of Social Reconstruction and the Bishops’ Church

and Social Order. The “family” course used Mar-

riage and Education of Pius XI and Readings on

the Family by Rev. Dr. Edgar Schmiedeler, O.S.B.

(c) In addition, there was a regular seminar for sociology

majors; these conducted five separate studies on the

relationship of government to economic life, to agri-

culture, to social security, to the coal industry (since

this was locally predominant), and to labor.

(d) Economics and Society and the various pamphlets

of Monsignor Haas were also used;

This brief description indicates that most attention was

paid very realistically to family life, and to economic life, with

due regard to the related questions of government.

3. Program Service—Social Action Department
For several years the Social Action Department of the

National Catholic Welfare Conference has provided a monthly

“Program Service” consisting of suggested subject matter,

methods, and pamphlet sources, for supplementary social study

in colleges and high schools. The topics chosen have followed

the monthly study club outline published in Catholic Action

and have therefore covered a wide range, including ideas and

ideals of social action. About 300 schools are now using this

service; others wishing to avail themselves of it should ad-

dress: Program Service, Social Action Department, National

Catholic Welfare Conference, Washington, D. C.

Colleges and Adult Education

One outstanding effort to bring our social teaching to the

public, particularly to wage earners, trade unionists, and em-

[ 23 ]



ployers, was made during the first two weeks of June, 1941,
by Portland University in Oregon; four classes were conducted

each evening by members of the faculty and visiting priests,

government officials, and others.

In other colleges, groups of students have taken to the

radio and the public forum in spreading the wisdom of the

encyclicals.

In addition, several schools have co-operated with the

A. C. T. U. and other workers’ schools to the extent of lend-

ing their classrooms and at times supplying teachers.

H. Employers
1

Conferences

After speaking in Quadragesimo Anno of the encouraging

growth of workers’ associations, Pius XI had to report that:
“Associations of employers and captains of industry, which

Our Predecessor so earnestly pleaded for, did not meet with

the same success; they are, we regret to say, still few in num-

ber.” (Q. A., p. 13.)

The Holy Father was hardly referring to employers’ asso-

ciations as such; these are numerous enough in every country;

he meant Catholic employers’ societies, which were scarce in

Europe and scarcer here.

If Catholic labor unions are inadvisable in the United

States, Catholic manufacturer or trade associations are quite

impossible.

But we may reasonably extend the parallel a little farther.
Where non-sectarian unions are the rule, Catholic members

are required to form other associations among themselves for

the purpose of religious and moral training. Similarly Catho-

lic employers belonging to “neutral” business organizations

might be expected to band together for a like purpose. Some-

one has suggested a Catholic Employers’ Association more or

less as a parallel to the Association of Catholic Trade Unionists.

If such a group is to be built up, the first step toward it

would be small local groups of business men, big and little,

meeting to discuss just what their obligations are to employees,

to one another, to the general welfare; also to what extent and

by what means they may fulfill these obligations under exist-

ing conditions. The parallel with Catholic trade-unionists

continues; the latter should try patiently and perseveringly to

make ideas acquired in their meetings and workers’ schools

prevail in their respective unions. Catholic business men

should endeavor with equal zeal and patience to understand

[ 24 ]



the encyclical teaching and to diffuse it in the name of reason

if not of the Pope among their associates, either informally in

conversation or publicly in group meetings and conventions.

They would in these times of question, doubt, and good in-

tentions win a better hearing than was possible in the past.

Certain individuals, mostly non-Catholics, have exerted their

good influence on fellow business men in this way. It seems

the plain duty of all “men of good will.”

As far as is known, circles of Catholic employers meeting

regularly with this purpose in mind are limited to two or

three in this country.

There are reasons for their lagging behind the wage-earn-

ing brethren. There are not so many wealthy or powerful

Catholics. They have less to gain from the advent of social

justice than has the poorer man. They are possibly busier,

more deeply immersed in the struggle for success; at least by

any monetary measure, their time is more valuable. They

labor under greater psychological handicaps. The workman's

head may be too soft, battered into indifference, indolence, as

far as the social crusade is concerned; the employer's head

may be too hard, petrified by years of “practical" struggle.

Chasing elusive ideals is an unaccustomed exercise. Can

he afford to spend precious hours planning for the common

good? Pius XI thought that he could and was hopeful that

he would. The Holy Father “hailed with deep joy" the “ex-

periments" of certain Catholic employers in France, who were

able there to form their own “union." The approach here

must be different; Catholics must try to promote sound ideas

in non-religious business associations. But those sound ideas

are essentially the same in France or America, and their ap-

peal is not specifically Catholic. In his Atheistic Communism

,

Pius XI stressed one of these sound ideas, obvious enough,
rather general, highly important, fraught with difficulties, too

little honored: “It happens all too frequently, however, under

the salary system, that individual employers are helpless to

ensure justice unless, with a view to its practice, they organize

institutions the object of which is to prevent competition in-

compatible with fair treatment of the workers. Where this is

true, it is the duty of contractors and employers to support

and promote such necessary organizations as normal instru-

ments enabling them to fulfill their obligations of justice."

(A. C., par. S3.)

That sentence suggests ample discussion material for

[ 25 ]



small groups of Catholic business men willing to sacrifice a

night or two each month to study their situation and the

moral principles which should govern it.

I. Use of Radio

There have been a great many special broadcasts this year

in connection with the SOth anniversary of Rerum Novarum.

Several national hook-ups, numerous local programs have

reminded listeners or informed them for the first time that

the Church has social-economic principles; some of these prin-

ciples have been expounded. This is all to the good. Yet even

more effective educational work could be accomplished by a

regular weekly broadcast, over a period of months—and years
—devoted specifically to our social doctrine and its applica-
tion. A single talk is good; a series of four or five is better;

a perpetual series, varying speeches with panels, discussions,

forums, dramatic sketches, plays, question box, still better. An

especially noteworthy example of the dramatic technique was

the May 18, 1941, program of the Catholic Hour. The National

Council of Catholic Men, who have successfully promoted this

feature radio program for more than ten years, on this occa-

sion further enhanced their reputation by reducing the social

encyclicals to flesh and blood. They presented scenes from

industrial history, episodes in the lives of Catholic social lead-

ers, and passages from Papal pronouncements. For listener

interest combined with effective transfer of ideas this type of

program is ideal, and would bear frequent repetition. When

resources forbid it, recourse might be had at least to the panel

or interview method. To provide a varied supply of speakers

who would hold to the encyclical line, it would be almost im-

perative to form a combination speakers-bureau and study-

club directed toward that end.

It is usually not difficult to secure time from local stations

for “cultural” programs. While initially the hour might not

be very desirable, creation of an interested audience would

very likely win a choicer period.

J. Distribution of Literature

“It is necessary with all care and diligence to procure the

widest possible diffusion of the teachings of the Church. . .
.”

(A. C., par. 55.)

So said Pius XI. Our care and diligence should not over-

look the possibilities of the pamphlet and periodical and the

[ 26 ]



task of getting them into people’s hands. While we protest

that Americans will not read more than their daily papers,

it is a fact that millions of pamphlets are printed and sold

each year. In many ways they are superior to books. They

cost one-twentieth as much; they require less ambition of the

reader; they take less time; and not infrequently they con-

tain as much sense and information as the larger volumes.

They may be distributed through church racks; (some churches

concentrate on promoting a different pamphlet each month)

;

at meetings, at forums; through study clubs; by personal en-

terprise.

Copies of the encyclicals? Yes, but they make difficult

reading, in places, for the beginner who is only mildly inter-

ested. The Bishops’ Program of Social Reconstruction , The

Church and Social Order
,
Organized Social Justice, and Toward

Social Justice, all general statements, are easier going, if not

as complete or authoritative.

The best systematic exposition of encyclical doctrine re-

lated to particular United States facts is made by the Social

Action Series, now twenty-one (colorfully covered) pamphlets

and still growing.

All these are published by The Paulist Press for the

N. C. W. C. This partial list of N. C. W. C. publications,

with the lists of the America Press, the Central Bureau Press,

the Sunday Visitor Press, prove that there is no dearth of

pamphlet reading in the field, though it is true that consid-

erable territory remains unploughed.

K. Note on Government Action

Fears are expressed in many quarters of an all-powerful gov-

ernment initiating, controlling, and concluding our activities of

every sort in all departments of life. Sometimes these fears

are not well founded: government should and can do a great

deal to care for that percentage of the population which due

to various handicaps and disabilities are unable to care for

themselves. This involves a good deal of legislation and ex-

tensive administrative machinery.

In these times the percentage who need governmental suc-

cor is extraordinarily high and may remain high even grant-

ing unexpected economic recovery and stability. Hence, the

government’s duties are wider and heavier than under normal

conditions.

With regard to the proper functioning of a healthy eco-

[ 27 ]



nomic system, the principal function of the government, ac-

cording to Pius XI, is to promote the self-ruling, voluntary,

democratic organization of plant, industry, regional and

national economic groups. What can the individual do to see

that the State shall fulfill its rightful functions, both remedial

and permanently constructive?

He would first be required to know clearly and adequately

and even in some detail just what the State’s responsibilities

are. This means reading, study, discussion. Then, if he is

a simple voter, it devolves on him to elect men to office

who will pursue the right ends, and to encourage them in doing

so. If the individual himself holds office, his obligations are

much greater both in knowing and doing.

Only recently Cardinal Hinsley, who has won general re-

spect and admiration for his leadership of English Catholics

during the dark days of war, referred in a pastoral letter to

this very point.

“We must have the determination to resist the trend to

absolutism,” he said. Appealing to Catholic leaders, members

of Parliament and representatives on public bodies, he spe-

cially urged them “to inform themselves on the directions of

the Holy Father which vitally affect the liberty and life of

present and future generations.”

UNITY IN SOCIAL ACTION

Pius XI made a strong plea for unity. He marked how

the Church’s enemies contrive to submerge their differences

and form “a single battle-line to make their attack more dead-

ly.” He offered us this example of unity that our many and

splendid works in the social and economic field may not lose

some of their “effectiveness by being directed into too many

channels.”
(Q . A., p. 48.)

“Ours is the best way—But we started this sort of thing

—

We have our own plans—Why, I never heard of that organiza-
tion—I didn’t know that Catholics were in this field—We have
our own organizations.”

Perhaps the Pope was thinking of sentiments like these.

Initiative and independent thought are most necessary. But

they can coexist with unity of purpose and plans, sharing of

information and experience, pooling of strength and resources,

and a feeling of partnership in achievement.

This is part of the theory behind the Social Action De-

partment and in fact the entire National Catholic Welfare

[ 28 ]



Conference. It is a part of the reason-for-being of the Na-

tional Council of Catholic Women and the National Council

of Catholic Men. These two organizations fit prominently

into our ideal of social action. They are sowers of the word

and links with the local markets for encyclicals and their by-

products. They endeavor to knit, big or little, into a unified

though not standardized effort for Christ and the Church.

They are officially appointed to this function by the Bishops

of the United States.

Yet their success in tying widely scattered groups into one

for their mutual benefit and an increased total achievement

depends very largely upon the response of local, diocesan and

regional organizations. As more of these become affiliates of

the two Councils the latter will find more outlets for such “ap-

proved products” as are listed in this pamphlet. Already

much is being accomplished in this direction; but results could

be multiplied were the Catholic public fully cognizant and ap-

preciative of the National Council of Catholic Women and

the National Council of Catholic Men. In addition to the

national liaison provided by these two federations they have

succeeded in many dioceses in creating diocesan councils or

federations. These diocesan unions, and on a lower level the

deanery councils, where they exist, can help immensely in

building many features of the social action program herein

described. They can unite, order, and reinforce a number of

discussion clubs, lecture-forums, credit unions, workers' schools,

industrial conferences—almost any of the activities mentioned
above. There is strength in unity and it is a needless waste

of energy to create new unifying machinery where connecting

bonds already exist; furthermore, it is a requisite of living

with the Church that we utilize as far as possible the apparatus

chosen by the hierarchy.

And so, with allowances for special circumstances, it is to

be hoped that as social action projects and programs increase

they will be linked progressively into a united if diversified

front by parishes, deaneries, dioceses, and through the Na-

tional Councils and their subordinate entities.

A LAST WORD

Finally the reader may at this point and with some rea-

son remark the inadequacy of this exposition. Undoubtedly

there are many other ways of continuing the work so dear to

Leo XIII and Pius XI and Pius XII. This list and descrip-

[ 29 ]



tion is not meant to be final. It is projected merely as a work-

ing guide in the present for the increasing number of Catho-

lics who are awakening to the challenge of the Popes and the

times and feel that something more is required than a casual

“Amen.” What can I do? These are some of the things you

can do. And no matter how we may be hampered in action

the road to increased knowledge is always open.

The Popes
5

letters demand re-reading. There are worth-

while commentaries on the encyclicals. There are a few pa-

pers and magazines which reflect accurately and thoughtfully

the economic world we live in. There is the opportunity for

personal observation and inquiry. Perhaps we ride daily

through a slum district, ravaged by poverty, low wages, un-

employment. Do the Popes’ words fit our section of the

world? The answer is on the lips of our friends, associates,

tradesmen, clerks, workers, employers, strikers, housewives,

barbers, cab-drivers as well as in scientific treatises. Least of

all should we neglect the human side of the problem, the side

which multiplies its difficulty but demands at all costs its solu-

tion. Without interest and sympathy nothing will be done.

Contact with the “multitudes who can only with great diffi-

culty pay attention to that one thing necessary”
(Q . A., p.

40), will cure us of indifference, apathy, isolationism and

complaisance. We shall discover that the fields of social-
economic reform are white to the harvest, that the laborers

are deplorably few, and that our help is urgently needed.

READING LIST

BOOKS

Catholic Social Teaching

Ares, S.J., Richard, What is Corporative Organization? Central Bureau

Press, St. Louis, 1939.

Belloc, Hilaire, The Restoration of Property, Sheed & Ward, New York,
1936.

Bruehl, Charles, The Pope’s Plan for Social Reconstruction, Devin-

Adair, New York, 1939.
Cronin, S.S., John F., Economics and Society, American Book Co.,

New York, 1939.
Fallon, Valere, Principles of Social Economy, Benziger Bros., New York,

1933.

Fanfani, Amintore, Catholicism, Protestantism, and Capitalism, Sheed

& Ward, New York, 1937.
Furfey, Paul H., Fire on the Earth, Macmillan, New York, 1937.
Gill, Eric, Work and Property, Dent & Sons, Toronto, 1937.

Haas, Francis J., Man and Society, Century, New York, 1930.

[30]



Husslein, S.J., Joseph, Christian Social Manifesto, Bruce, Milwaukee,
1931.

LaFarge, S.J., John, Interracial Justice, America Press, New York, 1937.
Michel, O.S.B., Virgil, Christian Social Reconstruction, Bruce, Milwaukee,

1937.

Parsons, S.J., Wilfrid, Which Way Democracy? Macmillan, New York,
1940.

Ryan, John A., A Better Economic Order, Harper, New York, 1935.
Ryan, John A., Distributive Justice, Macmillan, New York, 1941 (Sec-

ond revision).

Ryan, John A., and Boland, C.S.C., Francis J., Catholic Principles of
Politics, Macmillan, New York, 1940.

Schumacher, H., Social Message of the New Testament, Bruce, Mil-
waukee, 1937.

Social Action Congress, Proceedings of First National, A Christian So-
cial Order, Milwaukee, 1938.

Social Action Congress, Proceedings of Second National, A Christian
Democracy, Cleveland, 1939.

Somerville, Henry, The Catholic Social Movement, Burns-Oates, Lon-
don, 1933.

Trehey, Harold J., Foundations of a Modern Guild System, Catholic
University Press, Washington, 1940.

Von Nell-Breuning, S.J., Oswald, and Dempsey, S.J., Bernard, Re-
organization of the Social Economy (Translated and adapted from
the German), Bruce, Milwaukee, 1936.

Watt, S.J., Lewis, Catholic Social Principles, Benziger Bros., New York,
1929.

Economic and Labor History

Agar, Herbert, et al., The Land of the Free, Houghton Mifflin, New
York, 1938.

Allen, Frederick, Lords of Creation (Dominant business men since
1900), Harper, New York.

Arnold, Thurman W., The Bottlenecks of Business, Reynal & Hitch-
cock, New York, 1940.

Brooks, Robert R. R., When Labor Organizes, Yale University Press,
New Haven, 1937.

Cooke, Maurice L., and Murray, Philip, Organized Labor and Produc-
tion, Harper, New York, 1939.

Coyle, David Cushman, Roads to a New America, National Home
Library Foundation, Washington, 25c.

Coyle, David Cushman, Uncommon Sense, National Home Library
Foundation, Washington, 25c.

Coyle, David Cushman, Why Pay Taxes? National Home Library Foun-
dation, Washington, 25c.

Daugherty, Carrol R., Labor Problems in American Industry (Exhaustive
reading), Houghton Mifflin, New York, 1938.

Harris, Herbert, The American Labor Movement, Yale University Press,
New Haven, 1938.

Josephson, Matthew, Robber Barons (Before 1900), Harcourt-Brace,
New York.

McCabe, David, and Lester, Richard A., Labor and Social Organization
Little, Brown & Co., Boston, 1938.

[31 ]



Moulton, Harold G., Income and Economic Progress (synopsis), Na-

tional Home Library Foundation, Washington, 1938.

Pirenne, Henri, Economic and Social History of Medieval Europe,

Harcourt-Brace, New York, 1937.

Slichter, Sumner H., Union Policies and Industrial Management, Brook-

ings Institution, Washington, 1941.

The Rural Problem

Ligutti, Luigi, and Rawe, S.J., John, Rural Roads to Security, Bruce,

Milwaukee, 1939.

National Catholic Rural Life Conference, Manifesto on Rural Life

,

Bruce, Milwaukee, 1939.

Schmiedeler, O.S.B., Edgar A., A Better Rural Life, Bruce, Milwaukee,

1.93 7.

U. S. Department of Agriculture, Farmers in a Changing World, Supt.

of Documents, Washington, 1940.

Co-operatives

Boyle, George, Democracy’s Second Chance, Sheed & Ward, New York,

1940.

Coady, M. M., Masters of Their Own Destiny (Antigomsh Movement),

Harper, New York, 1939.

Encyclical Collections

Catholic Social Guild, Pope and the People (Leo XIII and Pius XI)

,

Oxford, England.

Husslein, S.J., Joseph, Social Wellsprings (Leo XIII), Bruce,
Milwaukee,

1940.

PAMPHLETS FOR READING AND DISCUSSION CLUBS

The Social Action Department has twenty-one numbers in its So-

cial Action Series and five in its Christian Democracy Series. For list-

ing of the Social Action Series, see back cover of this pamphlet.

CHRISTIAN DEMOCRACY SERIES

1. Ryan, John A., Citizen, Church and State.

2. Ryan, John A., American Democracy vs. Racism, Communism.

3. Kerwin, Jerome G., Making Democracy Work.

4. Eagan, James M., The Pope’s Peace Program and the
United States.

5. Boland, C.S.C., Francis J., The Popes and Christian
Citizenship.

Also especially recommended among the publications of the
National

Catholic Welfare Conference.

Bishops’ Program of Social Reconstruction.

The Church and the Social Order (1940' Bishops’ Statement).

Organized Social Justice (Program with 137 Catholic signers).

McGowan, R. A., Society and the Social Encyclicals.

McGowan, R. A., Toward Social Justice (96 pp., 15c).

Ryan, John A., Christian Doctrine of Property.

For lists of other pamphlets, write to these Catholic
agencies:

National Catholic Welfare Conference, 1312 Massachusetts
Avenue N.W.,

Washington, D. C.

The Paulist Press, 401 West 59th Street, New York, N. Y.

Central Bureau Press, 3835 Westminster Place, St. Louis, Mo.

America Press, 53 Park Place, New York, N. Y.

[32]



Catholic Action for Social Justice
*

H
OW shall we know well the right moral principles and spread
them?

We shall all be unified in our religious program and our work
under the Bishops (48).

We shall join a Catholic lay organization working with and
under the Church (31).

We shall get it to start, or we shall join, a program of train-
ing (31).

We shall take part in study clubs and industrial conferences
and the like (8).

We shall spread books, newspapers, magazines, and pam-
phlets (8).

We shall get the help of a priest trained in this matter (46).

We shall start work among youth (47).

We shall attend lay retreats (47).

We shall be apostles to our own associates—workers to work-
ers, employers to employers, and so on (46).

We shall ground all our ideas in the Encyclicals of the
Popes (48).

We shall take on the social charity of brotherhood in God and
in Christ (44).

We shall lead good Catholic lives (44).

We shall know the crisis facing us which has, with the grace
of God put the destiny of mankind in our hands (47).

We shall have hope, because the Christian spirit of the people
is strong, ignorance and environment can be overcome, and even

the most abandoned have in them the sparks of “a natural Chris-
tian soul” (45) ; and because already much has been done to
make known and apply the social teaching of the Church (7-13;
45-6).

* Numbers refer to page numbers of Pope Pius XI’s Encyclical, “Recon-

structing the Social Order” (N. C. W. C. edition).

For further information and assistance , write:

National Catholic Welfare Conference,

Social Action Department

1312 Massachusetts Avenue NW., Washington, D. C.



SOCIAL ACTION SERIES
All Pamphlets Contain N. C. W. C . Study Club Outlines

No. 1—NEW GUILDS: A CONVERSATION
By Rev. R. A. McGowan

No. 2—RUGGED INDIVIDUALISM
By Rev. John F. Cronin, S.S., Ph.D.

No. 3—THE WAGES AND HOURS OF AMERICAN LABOR
By Rt. Rev. Msgr. Francis J. Haas, Ph.D., LL.D.

No. 4—WHAT LAWS MUST WE HAVE ?
By Elizabeth Morrissy, Ph.D.

No. 5-—CONSUMERS’ COOPERATIVES
By Rev. Edgar Schmiedeler, O.S.B., Ph.D.

No. 6—THE AMERICAN LABOR MOVEMENT
By Rt. Rev. Msgr. Francis J. Haas, Ph.D., LL.D.

No. 7—CREDIT UNIONS
By Frank O’Hara, Ph.D.

No. 8—THE CONSTITUTION AND CATHOLIC INDUSTRIAL
TEACHING

By Rt. Rev. John A. Ryan, D.D.

No. 9—PRICES IN THE UNITED STATES
By Rev. John F. Cronin, S.S., Ph.D.

No. 10—ECONOMIC POWER IN THE UNITED STATES
By George T. Brown, Ph.D.

No. 11—OUR RURAL PROLETARIAT
By Rev. Edgar Schmiedeler, O.S.B., Ph.D.

No. 12—DEBT SYSTEM OR PROPERTY SYSTEM ?
By Richard Dana Skinner

No. 13—WHY THE GUILDS DECAYED
By Henry Somerville

No. 14—WOMEN IN INDUSTRY
By Members of N. C. W. C. Social Action Dept.

No. 15—BALANCED ABUNDANCE
By Rev. Edgar Schmiedeler, O.S.E., Ph.D.

No, 16—SOUND OLD GUILDS
By Rev. Matthew Clancy, S.T.D.

No. 17—NEGRO WORKER IN FREE AMERICA
By Rev. Francis J. Gilligan, S.T.D.

No. 18—THE RURAL SOUTH: PROBLEM OR PROSPECT?
By Rev. Edgar Schmiedeler, O.S.B., Ph.D.

No. 19—JOBS, PRICES, AND UNIONS
By Rt. Rev. Msgr. Francis J. Haas, Ph.D., LL.D.

No, 20—DESIGNS FOR SOCIAL ACTION
By Rev. John M. Hayes, S.T.D,

No. 21—VANISHING HOMESTEADS
By Rev. Edgar Schmiedeler, O.S.B., Ph.D.

OTHER TITLES IN PREPARATION

5 cents each, $3.50 the 100, $30.00 the 1,000

(Carriage Extra)

THE PAULIST PRESS :: 401 West 59th Street :: New York, N. Y.

51