Science and religion : five addresses delivered on the Catholic Hour from July 3, 1955 through July 31, 1955 ...






Science and

Religion

Five addresses delivered on the Catholic Hour from July 3, 1955
through July 31, 1955 by five prominent speakers. The program is pro-
duced by the National Council of Catholic Men in cooperation with the
National Broadcasting Company.

BY

HON. EUGENE J. McCARTHY
JOHN QUINCY ADAMS

DR. KARL STERN
SENATOR JOHN O. PASTORE

DR. ANTON C. PEGIS

First Edition

September 10, 1955

National Council of Catholic Men

1312 Massachusetts Avenue, N. W.

Washington 5, D. C.



Nihil Obstat:
REV. EDWARD A. MILLER

Censor Librorum

Imprimatur:

-*r JOHN FRANCIS NOLL, D.D.
Archbishop, Bishop of Fort Wayne

Oescldiffed



TABLE OF CONTENTS

Tlie Things That Are Caesar's 5

Automation And Religion 11

Psychiatry And The Spiritual Values 17

The Atom And Peace 23

Christian Philosophy the World and Science 29





“The Things That Are Caesar's”
Address Delivered on July 3, 1955

The relationship between
government and religion, or
between church and state, con-
tinues to be a problem today as
it has been throughout the his-
tory of Western civilization. In
the course of that history, we
have learned something of the
great danger in rendering to
religion the things that are

Caesar’s; namely, political au-
thority and political power, and
of the danger of rendering to
Caesar the things that are
God’s—faith, worship, and ab-
solute obedience.

In this century, and more im-
mediately in this generation,
the power of the absolute state
—ruthless, self-justifying, ig-
noring the rights of persons, of
other institutions such as the
family and the church—has
been forcefully demonstrated.
We have learned a lesson which
we should not soon forget. We
have learned that we must at all
times be alert to the danger of
the intrusion of the state into
areas of culture and into areas
in the social and private life of
man which are beyond the au-
thority of the state. In our a-
lertness and vigilance, how-
ever, we should not be led to

;

accept unsound theories con-

|
cerning the origin, nature,

j£ functions, and purposes of the

g
State. What is called for is

icareful examination, distinc-
tion, and re-orientation.

American political thought
has been strongly influenced
by an erroneous, pessimistic
concept of the nature and
function of the state. Thomas
Paine gave the first native ex-
pression to this viewpoint
about the time that the Decla-
ration of Independence was
drawn. Then he wrote these
words: “Government like dress
is the badge of lost innocence.
The palaces of kings are built
upon the ruins of the bowers
of Paradise.” And again:

“Were the impulses of con-
science clearly and irresistibly
obeyed, man would need no
other law-giver.” His thought
is in the tradition of Hobbes
who held that man is driven by
reckless pursuit of selfish in-
terests and that government is
simply a contractual substitute,
a state of affairs in which man
lived in continuous fear of at-
tack and death. The state, then,
according to this pessimistic
theory arises from the evil or
depraved nature of man and,
moreover, this evil and deprav-
ed nature is the lasting justifi-
cation of the state.

It is important to note that
this unsound theory of the
state has its theological ele-
ment. The erroneous doctrine
that original sin has utterly de-
stroyed human nature buttres-
ses the false philosophical con-
cept.



6 SCIENCE AND RELIGION

Of course, the state does
have a function which is the
result of the disorder in human
nature—the consequence of the
fact of evil. The state must de-
fend human society from the
most concrete and obvious
forms of evil or injustice. This
social evil is expressed in three
general forms, or at three

levels: at the international

level, when one nation seeks to
destroy or seriously interfere

with the national independence
of another; at the civil level,

when some social class or insti-
tution violates the rights of

persons or of other classes or

institutions in society; and at
the criminal level, when an in-
dividual openly rebels against
the general order by commit-
ting crime.

But this negative, protective
function is not the only justifi-
cation for government, that is,
for the state. It is not even the
fundamental one. Man needs
the state and this need is not
the consequence of natural de-
pravity, nor of the fall of
Adam, nor original sin. Neither
does it depend on the relative
goodness or badness of the
mass of mankind at any parti-
cular period of history. Man’s
need for the state rests in his
rational, social nature. This
need would remain even
though man had never fallen.
It remains also for man re-
deemed by grace, for grace
does not destroy nature or
make essential social or poli-
tical institutions, such as

the family and the state, un-
necessary. A society of saints
would need positive human
law. As a simple example, the
moral law would not settle for
a community of saints, if they
drove automobiles, the prob-
lem of whether they would
pass on the right or on the left
side of the road.

In addition to the negative
function of preventing and
counteracting evil, the state has
a positive function; namely, to
assist man in the pursuit of
happiness in the temporal
order. This does not mean that
the state is indifferent to the
absolute, but simply that its
immediate and direct purpose
is the temporal good of man,
the human good, that which is
generally referred to as the
common good.

This common good includes
three principal categories of
human good things:

First, those material goods
which are necessary to main-
tain life and necessary as
material helps to intellectual
and moral and spiritual
growth.

Second, those intellectual
goods, the knowledge and cul-
ture of the mind, which liber-
ate man from ignorance and
false fear.

Third, moral good, or moral
goodness, the mastery of self,
the possession of those virtues
which in the limited order of
temporal life are the highest
goal—the good life described



“THE THINGS THAT ARE CAESAR’S” 7

and sought after by the Greek
philosophers.

It is clear then that the state

has a positive function unrelat-

ed to the evil and division in
man. Two points need to be
emphasized: first, that the pur-
pose of the state is to assist

man; and second, that the direct
function of the state is in the

temporal order.

The lines between govern-
ment and religion cannot al-
ways be clearly drawn. The
areas of responsibility do over-
lap. On the one hand, religion
and morality have long been
recognized as essential to a
stable political order. George
Washington, in his Farewell
Address

,

stated that religion

and morality were the indis-
pensable supports of political
prosperity. American church-
men and statesmen have re-
iterated these words down
through the years. Jacques
Maritain, in his essay on Man
and the State

,

expresses his
judgment that democracy can
only live on the Gospel inspira-
tion. “It is,” he writes, “by vir-
tue of the Gospel inspiration
that democracy can overcome
its direst trials and tempta-
tions. It is by virtue of the Gos-
pel inspiration that democracy
can progressively carry out its
momentous task of the moral
rationalization of political life.”

Religion thus has a signifi-
cant bearing on government
and accompanying responsibili-
ty. Government, too, must be

concerned about the moral and
spiritual life of its citizens not

only for the sake of good
government, but because of the
responsibility to aid its citizens

in their efforts toward self-
perfection. This general point

of view was expressed by
Samuel McCrea Cavert, Gener-
al Secretary of the Federal

Council of Churches of Christ
in America, before a Congres-
sional committee in these
words: “At a time when our
American democracy is under
constant attack by materialis-
tic, totalitarian philosophy, it is

a matter of high strategy to en-
courage all forces in our
country which make for the
strengthening of the cultural,

moral, and spiritual life of the
people.”

We have accepted, in the
United States, that the state
has the right to suppress cer-
tain teachings and practices
bearing on morality which are
judged to be contrary to the
common good. The action of
the United States government
in forbidding the Mormon
practice of bigamy, as destruc-
tive of the moral order or sta-
bility of society, is an example.

The state has no right to deny
or to interfere with man in his
efforts to achieve moral per-
fection. It has, on the contrary,
a positive obligation to encour-
age and assist man in achieving
perfection.

To develop in virtue, man
must be free. This is indisput-



8 SCIENCE AND RELIGION

able. To reach moral heights,
man must have freedom. It is
the function of the state, then,

to encourage and promote
morality.

When we come to consider
religious and moral teachings
beyond what is indicated by
the natural law or attainable
by human reason; when we
come to consider questions of
revealed truth, questions of

faith, and of supernatural per-
fection, the right of the state

to determine and decide what
is right and to suppress error
no longer prevails. The right of
freedom of religion, freedom of
worship, holds the field.

Christian political thinkers

and leaders have defined and
described what they consider
the ideal Christian state. Some
have seen this ideal state in
the medieval synthesis of state
and church and looked to the
restoration of a similar order
today. For others, the ideal
Christian state is conceived as a
monarchy, with the Christian
monarch defending both faith
and country. Others envision
the Christian state as a demo-
cracy founded upon the natural
law or the Papal encyclicals.

If the concept of Christian
politics is to be justified, or if
any historical state is to merit
the label “Christian,” it must
be of such kind that, as Franz
Joseph Schoningh, editor of
Hochland, pointed out in the
April 1949 issue of that maga-
zine, “fundamentally, through

its Christian character alone, it
differs from every other.”

Neither history nor political
theory establish any basis for
the application of the label
“Christian” in any absolute
sense to politics. Recognition of
of Christianity by the state
does not make the state itself
“Christian,” nor does official
approval of certain Christian
forms and practices. Neither
does the fact that all citizens of
a state are Christians make that
state a Christian state. A
government might be distin-
guished as more or less Chris-
tian to the degree that it has
either succeeded or failed in es-
tablishing a greater measure of
justice; or, a form of govern-
ment called Christian to the ex-
tent that it depends upon the
inspiration of the Gospels for
its fulfillment, as does demo-
cracy. Such qualified applica-
tion sets the limits of the use of
the word Christian.

Although the existence of a
purely Christian politics can-
not be established, there re-
mains an obvious need for
Christians in politics, that is,

for Christian politicians. Every
human society is political and
every adult member of such a
society must of necessity as-
sume political obligations. A
Christian must assume these
obligations as a citizen, and
more particularly as a Chris-
tian citizen.

The calling of a Christian is
not to judge the world, but



“THE THINGS THAT ARE CAESAR'S” 9

rather to save it. In the conflict
between good and evil, in which
great advantage is given to evil
by neglect, the Christian can-
not be indifferent to so impor-
tant an area of conflict as that
of politics.

In approaching politics, the
Christian must be realistic

—

politics is a part of the real
world. In politics the simple
choice between black and white
is seldom given. The ideal is
seldom realized and often can-
not be advocated. Prudence
may require the toleration of
evil in order to prevent some-
thing worse and may dictate a
decision to let the cockle grow
with the wheat for a time.

Despite these difficulties and
complications it should none-
theless be possible to distin-
guish the Christian in politics.
If such distinction could not be
made there would be no point
in urging the participation of
Christians in political life.

What are the marks of a
Christian politician? He is not
necessarily the one who first
and most vociferously pro-
claims that his position is the
Christian one and who attempts
to cover himself and his cause
with whatever part of the di-
vided garment that is within
his reach. He is not necessarily
the one who makes of every
cause a “crusade” presenting
himself as Carlyle described
the crusader as “the minister of
God's justice, doing Gods judg-
ment of the enemies of God.”

The Christian ip politics
should be judged by the stand-i
ard of whether through his de-
cisions and actions he has ad-
vanced the cause of justice and
helped, at least, to achieve the

highest degree of perfection
possible in the temporal order.

When a political problem can
be reduced to a simple question
of feeding the hungry or of not
feeding them; of ransoming the
captive or of refusing to ran-

som him; of harboring the har-
borless, or of leaving him
homeless—there should be no
uncertainty as to the Christian

position. Problems of over-
population, of displaced and
expelled peoples, of political

refugees, and the like are in
reality not always reducible to
simple choices. As a general
rule the inclination of the

Christian should be to liberali-
ty. His mistakes and failures on
problems of this kind should be
as a consequence of leniency
rather than of a fearful self-
interest; of excess of trust,

rather than of excess of doubt
and anxiety.

The Christian politician
must, of course, hold fast to the
moral law remembering that
the precepts of morality do not
themselves change, even
though the way in which they
are applied to concrete acts
may be modified as society re-
gresses or is perverted. On the
basis of moral principles, he
must strive to separate good
from bad even though the line
may be blurred or shifting. He



10 SCIENCE AND RELIGION

must remember and honor in
action the rule that the end
does not justify the means.

The Christian in politics
should be distinguished by his
alertness to protect and defend
the rights of individuals, or

religious institutions and other
institutions from violation by
the state or by other institu-
tions, or by persons. He should
be the first to detect and op-
pose a truly totalitarian threat

or movement and the last to
label every proposal for social
reform “socialistic.”

He should protect the name
of Christ from abuse and pro-
fanation and should himself
avoid unwarranted appeals to
religion. He has a very special
obligation to keep the things of
God separate from those of
Caesar.

The Christian in politics
should shun the devices of the
demagogue at all times, but
especially in a time when an-
xiety is great, when tension is
high, when uncertainty pre-
vails, and emotion tends to be
in the ascendancy.
The Christian in politics

should speak the truth. He
should make his case in all
honesty—aware that any other
action is as C. S. Lewis states,
to offer to the Author of all
truth the unclean sacrifice of a
lie. He should not return ca-
lumny and slander in the same
token, but combat them with
truth and honesty, risking de-
feat for the sake of truth. He
should not resort to the com-

mon practice of labeling, which
by its falseness violates justice,
and by its indignity offends
charity. Powerful personalities
may jpe able to stand against
these forces. The weak are
likely to be destroyed. It is

these who must be the concern
of Christians.

In addition to distinction on
the basis of actions, the Chris-

tian in politics should be dis-
tinguished by his manner of
approach. He should normally
be optimistic rather than pessi-

mistic. The optimism should
not be blind or foolish, with-

out awareness or recognition of
reality, but rather manifesting
hopeful confidence, despite the

difficulties of a situation and
the potentiality of men and hu-
man society for failure.

The Christian should show
respect for the opinion, judg-

ment, and motives of others.
This he can do without any ab-
ject denial of the certainty of

his own position and without
agreeing to disagree, or con-

ceding that those who disagree
with him may be right.

The Christian should be
humble, reflecting in his ac-
tions his awareness of the great

mystery of redemption and the
shared mystery and dignity of
all men.

As the great politician and
saint, Thomas More, observed,
“It is not possible for all things

to be well, unless all men are
good—which I think will not be
this good many years.”



Automation And Religion
Address Delivered on July 10, 1955

At the outset, I would like to
express my deep sense of grati-
tude to the National Council of

Catholic Men for this oppor-
tunity granted to me as a
Catholic businessman to dis-
cuss with my fellow Americans
the new and vexing problem
called Automation.

To many of us, the word it-
self has been a source of
mystery and of fear. It is there-
fore, well and fitting that it be
discussed on this program in
the light of its true meaning
and its possibility for good if
developed in a spirit of Chris-
tian brotherhood and love of
men for one another.

Basically, automation is des-
cribed as the overseeing and
regulation of the manufactur-
ing process by self-operating
mechanical, electrical, pneuma-
tic, chemical or hydraulic pro-
cesses.

Through automation, new
factories will be able to move
materials and parts from one
operation to another automati-
cally. Similarly, these new
factories can, in many in-
stances, replace men in the
actual operation of machines
by automatic devices called
servo-mechanisms. Again, it is
possible to replace inspectors,
long a vital part of the Ameri-
can factory system, by control
devices which inspect products
automatically. And, in some

more advanced automation de-
velopments, some machines are
equipped with lubricating sys-
tems which automatically oil
its moving parts and with
signal systems which automati-
cally make known the mach-
ine’s own need of repair.

Thus, it appears that this
new technological method of
industrial production is literal-
ly replacing men as tenders of
machines with still other ma-
chines, just as the Industrial

Revolution once replaced man
powered production with pro-
duction by machines.

This startling development
has brought great uneasiness
amongst the masses of Ameri-
can workingmen and indeed
throughout all of our people.
Some of the nation’s magazines
have reflected a fear of the
problems that this new techno-
logy would bring about. Ac-
cording to Newsweek, “Ford’s
automatic engine plant turns
out twice as many engines as
an old-style plant, with one-
tenth the manpower.”

Ward’s Automative Report
states the problems in these
words, “A passenger car plant,
which formerly employed 36
men to feed fenders into a con-
veyor for spray painting, now
has modernized equipment
which automatically feeds six
sets of fenders to a fast-moving
“merry-go-round” where vari-



12 SCIENCE AND RELIGION

colored finishes are applied si-

multaneously. One worker
guides the entire operation.”

Less dramatic in its effect
but equally harsh in displace-
ment of manpower, will be the
service features of the new fac-
tory powered by automation.
The magazine Factory Manage-
ment and Maintenance des-
cribes it in these words, “In the
factory of the future, lubrica-

tion will be a utility service
just like water, steam and
electricity, rather than a man-
ual maintenance operation. You
won't see oilers running around
with oil cans or pushing lubri-
cation carts from machine to
machine. Instead lubricants
will be pumped through pipes
to each machine from a central
source. And measuring units on
the machines will feed the lub-
ricant to each bearing in the
right amount and at the right
time by time clock control. You
won’t have to stop machines to
lubricate them.”

The government itself is
authority for the fact that, des-

pite popular opinion, automa-
tion is by no means limited to
the automotive industry. Ac-
cording to a Department of
Labor study of automation,
“Electronics output in 1952 was
279 per cent higher than in
1947 but was produced by only
40 per cent more workers . . . .
Output per man may rise even
faster during the next few
years as a result of improve-
ments in manufacturing tech-
niques . . , These trends toward

‘automation’ may result in the
greatest reduction in unit man-
hours in the industry’s history
during the next few years.”

Evidently then, the great fear
among working people of loss
of jobs due to automation is
rather analogous to the fears
experienced by workers during
the original Industrial Revolu-
tion. This fact is recognized by
leaders of both American in-
dustry and labor. Here is the
picture of the original Indus-
trial Revolution, painted by
Benjamin Fairless in a speech
before a Pennsylvania Cham-
ber of Commerce.

Said Mr. Fairless, “There is
nothing new, of course, about
man’s fear of machines; it has
existed throughout the ages.
Nearly three centuries ago, an
inventor in Danzig built a loom
that could weave six webs at
once, and the authorities
promptly suppressed it to pro-
tect the poor. But the ‘poor’
were not appeased; they seized
the hapless inventor and
drowned him in a creek. At the
outset of the so-called Indus-

trial Revolution in England,

mobs of angry workers broke
into the mills and tried to de-
stroy the new automatic ma-
chinery which they feared
would leave them jobless.”

Similar sorry results of the

original Industrial Revolution,

unaccompanied by intelligent
social changes, are well recog-

nized by the American labor
movement. In a pamphlet en-
titled Automation, the Educa-



AUTOMATION AND RELIGION 13

tion Department of the United
Auto Workers, C.I.O., has this
to say, “The first industrial re-
volution had a tragic impact
upon the lives of many people.
Ruthlessly workers were dis-
placed by the first power-driv-
en machines. They were turned
into the streets to wander about
homeless and hungry. In des-
peration the workers struck
back at the calloused indiffer-
ence and social irresponsibili-
ties of the owners of the primi-
tive early power-driven ma-
chines. In France, in Germany,
and most notably in England,
the Luddites, inspired by
mythical King Lud, burned
factories, wrecked machinery,
rioted, and inspired a guerilla
war that lasted for almost
twenty years.”

Fortunately, however, some
of the great leaders of Ameri-
can labor and of American
business are exhibiting real

statesmanship in approaching
the problems arising out of this
new “industrial revolution.”

This is notably true of the
automotive industry where a
prominent Catholic industrial-
ist, Henry Ford II, has pioneer-
ed in the field of new employ-
er-employee relationships in
the light of the changes which
might flow from the further in-
troductions of automatic pro-
duction processes.

And these new employer-
employee agreements to adjust
this new technological process
to man’s needs reflects the

viewpoint of Walter Reuther,
the leader of the Auto Workers
Union, who told his people re-
cently, “Economic abundance
is now within our grasp, if we
but have the good sense
to use our technology and
our resources, fully and ef-
fectively within the framework
of economic policies that are
morally right and socially re-
sponsible.”

In his Christmas Eve address
of 1952, the Holy Father spoke
of these technical concepts and
their effects on society and
warned that their operations
must be subject to the common
good, in these words,

“One knows where to look in
social thought for the technical
concept of society, namely in
the gigantic enterprises of mod-
ern industry. We do not intend
here to express an opinion on
the necessity, utility and dis-
advantages of these forms of
production. Indubitably, they
are marvelous manifestations
of the inventive and construc-
tive genius of the human spirit.
It is right for the world to ad-
mire enterprises which in the
area of production and man-
agement succeed in coordinat-
ing and mobilizing the physical
forces of men and matter. And
the present age may take pride
in the stable way in which
these enterprises are organized
and in the often novel and
characteristic beauty of their
external set-up. But what must
be denied is that modern social
life should be regulated by



14 SCIENCE AND RELIGION

them or made to conform to
them.”

Thus, it seems clear that
Catholic teaching on the ques-
tion of technological advances
is simply that of welcoming it,
if it has a constructive influ-

ence on the individual, the
family and the social relation-
ships within the state. In the

same message of Christmas
Eve, 1952, Pius XII states this
very clearly:

“Modern industry has un-
questionably had beneficial re-
sults, but the problem which
arises today is this: will a
world in which the only econo-
mic form to find acceptance is
a vast productive system be
equally fitted to exert a happy
influence upon society in gen-
eral and upon the three funda-
mental institutions of society in
particular?

“We must answer that the
impersonal character of such a
world is contrary to the funda-
mentally personal .nature of
those institutions which the
Creator has given to human
society. In fact, marriage and
the family, the state and pri-
vate property tend of their
very nature to form man as a
person, to protect and render
him capable of contributing
through his own voluntary co-
operation and personal respon-
sibility to the similarly person-
al life and development of hu-
man relations. The creative
wisdom of God is therefore
alien to that system of imper-
sonal unity which strikes at

the human person, who is ori-
gin and end of society and in
the depths of His being an im-
age of his God.”

This trend of Papal thinking
gives an unparalleled oppor-
tunity to the Catholic business

and labor leaders of America.
They must with one voice call
for a solution to the problems
raised by automation by peace-
ful, not disruptive means. In
line with this thinking, a novel
approach to this question was
reflected in an article by H. K.
Junckerstorff of St. Louis Uni-
versity, in the November 1953
issue of Social Order published
by the Institute of Social Order
in St. Louis. The author indi-
cated that all the problems of
automation should receive
some form of supervision by
society in general.

He put it in these rather sim-
ple words: “It seems wise to
place the whole process of
automation under some kind of
social supervision so that the

transition can be made as
smoothly as possible. We ur-
gently need private committees
composed of experts in all
fields which may possibly be
affected by automation. They
could examine effects of
changes on the local, state and
national levels and give advice
to businessmen considering the
introduction of automation.

“Such continuing scrutiny
should also give us a body of
practical experience about the
step-by-step progress to fullest
feasible automation.”



AUTOMATION AND RELIGION 15

A similar concept of ap-
proaching the problem from
the viewpoint of its social and
economic implications is re-
flected in the thinking of Solo-

mon Barkin, Research Director
of the Textile Workers Union
of America, C.I.O. According
to Control Engineering of Feb-
ruary 1955, Mr. Barkin “wants
multiplant corporations to ‘pro-

vide transfer rights among
their constituent operations.'

This would include reimburse-
ment for lost wages, for moving
expenses, and for possible
losses incurred in selling homes
or cancelling leases. He also
suggests that unions will have
to extend their concepts of in-
dustry-wide bargaining."

A prominent Catholic labor
leader, James B. Carey, presi-
dent of the C.I.O. International

Union of Electrical Workers
depicts the problem in a truly
Catholic way with the added
blessing of everyday language
when he says, “Let’s look at it
sensibly. Why should we op-
pose cost reduction as a prin-

ciple? We understand the facts
of life in this mass-production
society. But we think it is ele-
mentary that the social and
economic development must go
hand in hand with the techno-
logical development ... I be-
lieve that our attitude should
be to welcome these develop-
ments but to insist that the
benefits be distributed equally
among the workers, the
owners, and the public."

I hope I have made it very

clear that automation, like any
other form of material prog-
ress, is bringing in its wake,
grave social and economic
problems. I hope I can make it
equally clear in the time re-
maining to me that we, as
Catholics, must devote our-
selves to the solution of these

problems with the fullness of
the social teachings of the

Church as our criteria, lest
these problems, as before, bring
class war and hatred instead of
peace and prosperity to our
people.

Let me recall to you again
the words of our Holy Father.
When speaking of technical
progress, His Holiness said that
while we may take pride in its
achievements it “must be
denied - - that modern social
life should be regulated by
them or made to conform to
them."

It seems clear then that we
must bring to the problems
created by automation, such as
technological unemployment,
the elimination of long acquir-
ed skills, and the disruption of
the family life of the worker by
the abandonment of inefficient
plants, and a host of other
similar problems, the sound
proposals implicit and express-
ed in the great social Encycli-
cals.

To the spectre of technologi-
cal unemployment, we Catho-
lics must bring to light and ful-
ly explore the possibilities of
annual wages, stabilized em-
ployment and retaining of



16 SCIENCE AND RELIGION

technologically displaced work-
ers.

To the rescue of the family,
caught in the technical setting
of wage rates for single and
married workers alike, we
must propose continuous explo-
ration of the family allowance
idea.

To the ever increasing need
for labor-management coop-
eration in this fast developing
automatic age, we must ad-
vance the flexible concept of
the industry council plan to
fully study the problems raised
by automation.

All together, Christian work-
ers and employers alike, must
strive to make this new indus-
trial revolution serve to lessen

tensions among our people.

Deep consideration must be
given to the human problems
involved before a factory is

transformed by automation.
Workers and unions involved
should and must be consulted
and protected.

The prospects of tremendous
material growth by such
changes in industry are almost

beyond our imagination. Equal-

ly, alternative prospects of vast
unemployment and social up-
heavals, will determine
whether automation will be a
blessing or an evil.

Never, in our times, has the
Christian mind been called
upon to exercize its judgment
with justice and charity in a
more challenging situation.



“Psychiatry And The Spiritual Values’*
Address Delivered on July 17, 1955

The problem of “Psychiatry
and Religion” which I have
been asked to discuss today is
very much in vogue right now.
It is one of the most hotly de-
bated subjects. Not a month
passes without a book being
published on the question; you
have only to look at the pub-
lishers’ lists to convince your
self of this. In addition, there
are novels, movies and plays
dealing with it. Among the lat-
ter I just mention, as examples,
T. S. Eliot’s “The Cocktail
Party” and Graham Greene’s
“The Living Room.”

There is no immediate reason
to see why one should oppose
the world of faith to the world
of medical psychology, and why
one should make so much fuss
about it. In fact, it would be a
good thing to ask people what
exactly they mean when they
confront these things. If, for ex-
ample, you mean by “religion,”
as a great number of people do,
to “follow the golden rule,” for
instance, and by “psychiatry” a
branch of medicine which occu-
pies itself with the care for the
insane in specially designated
hospitals — then the question
does not make any sense at all.
The “nice fellow” theory of re-
ligion and the mental hospital
concept of psychiatry could
have gone on for ages without
getting into conflict with one
another. There is no problem.

But just change your defini-

tions and you discover right

away at lot of dynamite. Pres-
ent-day psychiatry is no
longer confined to mental hos-
pitals. It has, for many reasons
which I cannot give here in de-
tail, gone into the conflicts and
anxieties of everyday life, and
into the world of love and ha-
tred which unites or separates
human beings. Its most signi-
ficant tool is psychotherapy, i.e.

a purely psychological method of
treatment, in which physician
meets patient without those
chemical or physical means
which we commonly associate
with medicine. And religion is
to a great number of people not
just some vague desire to be a
“nice fellow” but a definite set
of truths about the nature of
man. According to this belief
you cannot say anything really
basic about the nature of Man
unless you talk of him in terms
of origih and destiny. Once
you go this far you cannot real-
ly talk about Man without
bringing God into it, namely
in specific terms of creation and
salvation. Now we see much
better how the topic of “reli-
gion and psychiatry” could have
become so fashionable. You
cannot be confronted with the
anxiety and with the love and
hatred of human beings without
ever giving a thought to the na-
ture of man. And you cannot



18 SCIENCE AND RELIGION

have a definite set of beliefs
about the origin and destiny of
Man without being haunted by
the mystery of human anxiety.

After this glimpse of the bat-
tlefield let us now study the
conflict with a few close-up
views. The first thing we ob-
serve is that there are in this

controversy many fallacies in-
volved. One can say this about
both sides with remarkable im-
partiality.

Let us first look at some of
the fallacies commonly en-
countered among religious peo-
ple. A considerable number of
clergymen of all faiths have re-
cently dealt with psychiatry,
in sermons and lectures, books
and pamphlets. The most fre-
quently encountered fallacy
reads about as follows: “If there
only were more faith in the
world, people would not
be nearly as neurotic as
they are.” Now, first of
ail, this is an over-simplifica-
tion. For example, I can
show you a number of atheists
who are what one commonly
calls happy people and have
never known a sleepless night;
on the other hand there are
many good, even saintly people,
in fact even some of our great
mystics who are haunted by
terrible states of anxiety and
melancholia. You see, that for-
mula does not work, or, as it
stands, it is too simple. But
it is also morally wrong.
There is a touch of Phariseism
in it. When a man says: “These

people are all neurotic because
they lack faith” the implication
is: “Thank God, that you have
not made me like one of these, I
have faith.” In other words, the
person who says: “People
should believe more; then they
would not succumb to neurotic
suffering” is in danger of pass-
ing moral judgment on his fel-
lowmen, very much as the
Pharisean in the parable did.
For psychiatric illness involves
suffering, in many cases much
more than any physical illness.
In many of the books and talks
of clergymen on psychiatry the
lay person gets the impression
as if the psychiatry patient had
to choose between the psychia-
trist's office and the confession-
al, or the psychiatric textbook
and the gospel — in other words
between a medical and a spir-
itual approach to his problem.

How erroneous and artificial
such a duality is let me illus-
trate with a few examples.

Let us first, for the sake of
simplicity, take a case of insan-

ity. A young girl who had sud-
denly fallen into an extreme
state of restlessness, agitation,

with hearing of voices, etc., is
admitted to a hospital. In such

a situation people are more pre-
pared to look at the illness as
an illness, to regard such an
event as they would regard a
case of pneumonia or a broken
leg. I do not know anybody
who, in such a case, would say:
“She should have made a choice
between the psychiatrist's of-



“PSYCHIATRY AND THE SPIRITUAL VALUES” 19

fice and the confessional . . .”

or "... if she had more faith,
this would not have happened
to her.” Now let us take an-
other example. A man suffers
from depressions, i.e. from at-
tacks of despondency, sadness
and despair which may bring
him even in danger of suicide.
Again it would be quite false to
“take the religious line,” and to
tell him, for example that if
he only had more faith he
would not succumb to these
moods. Such an approach would
be not only false but even
dangerous. Because most of our
depressed patients have already
a tendency to reproach them-
selves, to suffer from morbid
guilt feelings no matter how
blameless their lives may have
been. By telling them that a
stronger faith would help them
one achieves only one thing:
to make them feel more guilty.

Let us go one step further.
A man is overcome by irrational
fears. Certain life situations,
entirely harmless in themselves,
induce in him a state of panic.
He may become afraid of clos-
ed spaces, or of open spaces, or
of crowds, etc. The patient
knows perfectly well that this
anxiety is irrational but there
is something stronger than his
reason and that mysterious
thing fills him with’ fear in the
most innocuous life situations.

Contrary to the case of acute
insanity which I mentioned in
the beginning, in the last two
instances lay people are much

more reluctant to take the pa-
tient’s problem as a purely
medical one, without any moral
implications. There is a simple
reason for this. The insane girl
whom I mentioned has lost all
contact with the world of reality
in which you and I live. The de-
pressed or the anxious indi-
vidual are to a large extent in
contact with reality. And be-
cause they live in the same
reality as you and I we are re-
luctant to admit that they can-
not use their reason and their
will-power. It is surprising how
often you hear people remark
behind the back of a patient
suffering from neurotic anxi-
eties or neurotic mood disturb-
ances: “If he only pulled him-
self together — Surely he could
help it.” Surprisingly often the
patient is directly advised:

“Pull yourself together!” No-
body would ever think that an
abscess of the gall-bladder can
be treated by pulling oneself to-
gether but not many people are
prepared to look at nervous
anxiety states with the same
attitude as they would at an
abscess of the gall-bladder.
Many religious people use to-
wards our neurotic patient a
kind of spiritual approach
of “pull-yourself-together.” In
this way many things which are
of the natural order are treated
as if they were of the spiritual
and moral order. Thus, when-
ever a clergyman makes a
statement that we would need
much less psychiatrists if there



20 SCIENCE AND RELIGION

were more faith in the world
the chances are that he has
succumbed to a fallacy quite
similar to the “pull-yourself-

together” treatment. By this at-
titude religion becomes a sort
of mental band-aid which
must not be missing in any
well-equipped psychiatric first-
aid kit. I do not want to be mis-
understood. None of this means
that moral and spiritual values
are indifferent to the neurotic

sufferer, just as they should

not be indifferent to the patient
with a broken leg. It means
only that the clear distinction

between natural and superna-
tural means of help which we
make in cases of broken legs
must be also made in cases of
emotional disturbance. The rea-
son why preaching does not
help a lady with an anxiety
neurosis or a person suffering
from depression is that the neu-
rosis deprives them of their
freedom of spiritual choice, as
it were. A man may potentially
love his wife but as long as his
arms are in plaster casts he can-
not embrace her.

For many people the problem
becomes even more confusing in
those cases in which the patient
himself does not suffer, at least

not visibly so, but those around
him are made to suffer by him.
Just think of antisocial individ-

uals such as juvenile delin-
quents. I am unable to go into
this problem within the frame-
work of a task such as the pres-
ent one. However, one thing I

should like to mention even
here, namely the fact that many
of these young people have had
enough religious instruction, on
the level of the spoken word,
but frequently a lot was miss-
ing on a much deeper unspoken
level, namely in the love of
those around them. Moreover,
the marvelous success which
people like Don Bosco, Don
Orione, Father Flanagan have
had with delinquents and rebel-
lious youngsters was not
achieved by verbal instruction
but by a basic attitude of char-
ity and patience.

One element which fills
many religious people with pre-
judice and distrust towards
psychiatry is the theory and
practice of psychoanalysis and
everything connected with it.
Now as far as psychoanalysis
is concerned we must make a
clear distinction between its
strictly medical part on one
hand and the philosophy of its
founder, Freud, on the other.
As many of you undoubtedly
know, the strictly scientifc as-
pect of psychoanalysis can be

briefly summarized as follows.
The irrational symptoms of our
patients can be explained on

the assumption that many of
our most powerful experiences,
particularly those of early

childhood, go on living in a
hidden part of the human mind,
the unconscious. The neurotic
patient can be helped only if

we understand that the explo-
sive material stored in man’s



“PSYCHIATRY AND THE SPIRITUAL VALUES” 21

unconscious is by no means
dead and forgotten but breaks
through into our conscious
wakeful life under a strange
and very disturbing disguise —
namely as neurotic symptoms.
This theory, whether it be cor-
rect or not, has no bearing on
the Christian concept of the na-
ture of Man. This has been
pointed out by experts in the
field of philosophy and theolo-
gy. Freud’s philosophical writ-
ings, however, are purely athe-
ist and antireligious. However,
it is not difficult to abstract
Freud’s philosophy from the
purely medical aspect of his
work.

This brings us to the fallacy
of psychiatrists. There is no
doubt that quite a few psychi-
atrists have an antireligious bi-
as. But in that respect they do
not differ from other people.
The general positivistic atmos-
phere of our time, that is to say
the belief that science is the
only fountain of truth and that
revelation is bunk has pervaded
large sectors of our culture, and
there is no reason why psychia-
trists should be immune to this.

Those psychiatrists and social
psychologists who are suspi-
cious of religion (except for the
“nice fellow” variety) have one
particular grudge. They see in
their work a lot of neurotic
anxiety based on irrational
guilt and fear going back right
to childhood. From this they
conclude that there must be
something terribly wrong about

religion to be able to instill so
much fear in the hearts of chil-
dren. And, as things are right
now, they often have got some-
thing there. To many people to-
day religion is synonymous
with morality, and morality is
something negative

,

the sum
total of all the things we don’t
do. One of my patients who
wanted to tell me what a good
Christian his father was, said
that his father did not smoke or
play cards. In some railway car-
riages there are rules on the
wall about all the things we are
not supposed to do while on the
train. Some people’s notion of
the gospel is just about the
same. And if it is that, there is
undoubtedly a tremendous
source for neurotic anxiety, or

at least for the enforcement of
anxiety. If in the religious edu-
cation of children the main em-
phasis is on the positive com-
mands of the gospel, on the
commands of love, no neurotic
anxiety can ensue. In that
case the ideals of self-discipline

are naturally established, as a

by-product, so-to-speak.

However, in many psychiatric
treatises on religion the psychi-
atrists go much further. Their
argument runs as follows:
“When religious ideas about the
universe were finally replaced
by scientific research, man
made more progress within four
centuries than in preceding four
milleniums. Within a short span
of time we have progressed
from the oxcart to the rocket-



22 SCIENCE AND RELIGION

propelled stratocruiser. If this
worked, why not do the same
thing about human actions and
human relationships? Let us,
there too, get rid of the old
bunkum and take a scientific
approach!” Of all the fallacies
we have discussed so far this is
the most startling one. It would
take much more than a short
talk to prove this point. Let me
just say this. In the time of the
Renaissance philosophers butted
into the realm of the scientists.
They wanted to disprove
discoveries about the move-
ments of stars on the basis of
what Aristotle or Aquinas had
to say. Now the tables are turn-
ed. Now some of our scientists
want to apply the scientific
method to problems which lie
in the realm of philosophy. And
the result would be quite un-
imaginable. There are two basic
and entirely different modes of
human insight — science and

wisdom. Wisdom can tell us
nothing about the chemical

composition of proteins. And
science can tell us nothing about
the moral values of Man.

At a religious soap box meet-
ing at Hyde Park Corner an
atheist heckler once remarked,
concerning the creation: “If I
made a universe I certainly
would do a better job than
God” whereupon the speaker
remarked: “I don’t want to
challenge you on this but would
you mind, for the time being,
making a rabbit, just to estab-
lish confidence?” The world of
spiritual values is also a uni-
verse, and no matter how many
new things we discover in the
science concerning Man, we
won’t be able to do the Ten
Commandments and the Ser-
mon on the Mount over. None
of us would be able to improve
on them.



“The Atom And Peace’’
Address Delivered on July 24, 1955

Turn back with me the calen-
dar of your life to the summer
of 1945. We were then at war.

You may have been a soldier, a
sailor, a civilian. You may have
been just old enough to weigh
the suspense as our boys slowly
made their costly and ghastly
way from one Pacific Island to
another. There were many
headlines to tell us that we
were engaged in a terrible war
to preserve the precious free-
doms for all men.

At that time, at that very
hour, another world-shaking
event was in the making. There
were no headlines for the head-
line news of July 16, 1945.
Everything was hush hush.
There was no publicity. The
bleak New Mexican desert did
not invite the curious. The im-
patient event could hardly
await the dawn. For at 5:30 on
the morning of July 16, 1945,
the first full-scale atomic ex-
plosion initiated by man light-
ed the pre-dawn sky.

At that very moment an old
era died and the atomic age was
born. In the fraction of a
millionth of a second man
crossed one of the greatest
historic frontiers of science. In

the split-second time that it
takes an atomic chain reaction
to mount in force until it blows
itself apart, man found him-
self possessed of a total power,

a power that could well be his
total peril.

Science and scientists work-
ing under pressure, almost in
mass formation, with the re-
sources of a nation at their

command, and almost with the
life of a nation at stake, had
compressed unbelievable prog-
ress into a few short years.
Science had wrested from the
universe the secret of atomic
energy, the energy of the sun
and the stars.

Prometheus-like, scientists
presented the world with a new
fire, which like ordinary fire
can burn down a city or heat a
home; can be a destroyer or a
devoted servant to mankind.

In this single leap, could man,
after his thousands of years of
struggle up from the darkness,
have achieved the pinnacle of
peace and plenty?

Could this discovery have
been the answer to all the
hunger, oppression, poverty,

epidemics, that have plagued all
the ages of man since the begin-
ning of time?

The confident, calculated
answer of the scientist is — Yes.
However, the first errand of the
atom was war — destruction
and death. He who commanded
the secret of the atom could
command the victory. Yet, we
were not long in learning that



24 SCIENCE AND RELIGION

there was no command of that
secret. There was only a contest
in stockpiles, only a contest in
the building of a balance of
terror.

It is the tragic irony of our
time that we in America are, in
a sense, the victims of our own
virtue. Our hearts are dedicated
to bringing peace to the world
and history proves our record.

Our best youth have written
that record in their heroic blood
in every corner of the world.
We have fought for peace and
not for power or plunder. We
have given our resources, at all
times to all peoples to the relief
of the wants and needs of man-
kind. We are also ready to of-
fer the researches and the re-
sources of our atomic know-
how to the peaceful progress of
a world that hungers to be free
from fear. The irony lies in the
fact that while we do all this,
we must daily increase our
atomic and hydrogen arsenals.

For there is a philosophy that
struts and strides the world, a
philosophy that feeds on fear,
thrives on terror, laughs at in-
ternational law, ridicules the
rights of man, scoffs at human
dignity, claims that God is a
delusion and teaches that
society is incapable of living in
peace.

They have the audacity to
preach that they alone point the
path to sudden industrial revo-
lution with prosperity for all.

And what is so revealing about
it all is that those whom they

have duped are the first to learn
that the end of that road is suf-
fering and slavery.

So, we MUST stand guard as
the Colossus of the Kremlin
seeks to crush and conquer.

But, if we are to have the
peace we want, the peace we
work and pray for, a peace
more enduring than simply the
absence of war, we cannot rest
on a stalemate of stockpiles.

We cannot be lulled to a des-
tiny of “massive retaliatory
power”. There is no sweetness
in the coined phrases of “an
armed equilibrium”, nor “a
peace of mutual terror”.

Pope Pius XII has said,
“When will the rulers of nations
realize that peace cannot con-
sist in an exasperating and cost-
ly relationship of reciprocal

terror?”

And our own Catholic com-
ment, published in “America”
magazine on the same subject
has been, “Not forever can two
hydrogen powered collosi be
expected to do no more than
glower at each other across a
trembling world. A prolonged
period of unrelieved reciprocal
terror would result in an inter-
national breakdown leading to
madness. And who will claim
that Americans are more re-
sistant than Russians”.

In his Easter message, Pope
Pius said, “And we pray Al-
mighty God to illumine and di-
rect that work which renders
supreme service, human and



“THE ATOM AND PEACE” 25

moral, as well as scientific, even
while we beg Him to prevent
such great and noble effort
from being turned into an in-
fernal violence which would
destroy everything”.

As faith needs good works —
so prayer needs the practical
philosophy of doing something
about the atom.

Worse than defeatism is the
distressing trend of thinking
that we cannot do anything
about it, that we cannot banish
atomic warfare even as we have
made progress with biological
and chemical warfare. Surely
the nuclear weapons carry all
the poisoning power, all the in-
human and unnecessary suffer-
ing, all the diabolical inability

to distinguish between com-
batant and non-combatant,
which makes any weapon as
hateful to man as it must be
hideous to God.

We know that man now has
the power to destroy himself.
He can wipe out the world, his
entire world. He can destroy all
the achievements of civilization.
And, if by any chance any
mortal living thing escapes the
next war, it will certainly dis-
appear in the next war after
that, because in a series of dis-
asters or under the process of
diminishing returns, whichever
way we look at it, there will be
less and less to destroy each
time. And the atom will not dis-
tinguish between Capitalist and
communist, between the weak
and the strong, between democ-
racy and despot.

It has been said that the atom
is the great leveller.

But the atom can also be the
great lifter. It can lift man to
greater heights of health and
happiness than he has ever
dreamed of through the centu-
ries. We have the assurance of
science. We have their promise
and their performance. If we
can direct them to atoms for
peace and not the pressures of
war, we can well believe there
is answer to the Pope’s prayer
in the mastery of the human
mind, through religion, over
matter.

Look what we have done al-
ready!

I have mentioned earlier the
four age-old enemies of human
happiness — Hunger — Op-
pression — Poverty — Epidem-
ics.

Already atomic science has
given evidence that it can give
health where disease had once
been defiant. Now it can pro-
duce plenty where poverty
holds sway. It can give op-
portunity instead of oppression
where now slave labor is the
rule, and its discoveries in food
production and preservation
can, with substance, fill the
stomachs that are now being
fed communist propaganda.

I suspect that when most of
us think of atomic radiation, we
think of atomic and hydrogen
explosions, and the terrible
life-destroying effects of radi-

ation fallout. That is because it
was only after and because of



26 SCIENCE AND RELIGION

Hiroshima that “radioactivity”
and “isotopes” found their way
into our vocabulary. But ten
years before Hiroshima the bio-
logists and chemists were using
radioisotopes in the diagnosis

and treatment of disease. And
these radioisotopes came from
the atom-smashing cyclotrons
in the meagre supply of that
earlier day. Today, the scientist
and competent physician has at
his call and command practical-
ly any quantity of radioisotopes.

It is not my intent to involve
you in scientific intricacy. Fur-
thermore, time will not permit.
But it might be rewarding for
you to do a little reading of
your own to learn of the pro-
gress made in the study of the
thyroid gland diseases, in the
use of radioactive sodium for
the treatment of the disease of
the over-production of red
blood cells, the discoveries in
the control of deep-seated brain
tumors, the tremendous pro-
gram of cancer research, and of
body chemistry that has been
revolutionized as a by-product,
may I say, of atomic progress.
For the radioisotopes permit

scientists to carry out experi-
ments that were beyond the
powers of the best instruments
money could buy before the ad-
vent of these atomic discoveries.
It is not too much to say that
the ilext decade might well see
the disappearance of many of
the diseases we dread the most.

It may seem fantastic to you
to be told that the atom has the
answer for poverty. Ten years

ago men of the best intentions
would have told you that the
atomic power plant would not
be a reality in your lifetime.
Yet, what is today’s story? In
Pittsburgh, in 1957, you may
well find a full-scale power
plant in operation to fill all the
power needs of a good sized
city. In Illinois, in New York, in
my own New England, the
minds of men have been work-
ing and plans will soon give
way to plants.
For example, take a single

pound of Uranium 235, no larg-
er in size than an ice cube in
your own refrigerator. This
pound of pure uranium contains
the same amount of power that
is to be found in 3 million
pounds of coal. This is the type
of power that we are dealing
with. This tremendous power
we can understand. Now think
of the out-of-way and neglected
parts of the world, starving for

a source of power, and steeped
in poverty because fruitful in-
dustry is beyond their wildest
dreams. What a boon this gift of
nature could be to those im-
poverished people!

Let me tell you that a wise
America, generous to under-
privileged people through the
extension of its atomic re-
searches and resources, can
give the lasting lie to the

atheistic preachment that the
path to plenty lies through hate,
through the cruel crushing of
one’s neighbor, the threat to his

land and his life, the enslave-
ment of his body and his soul.



“THE ATOM AND PEACE” 27

God has truly given us an age
of discovery, with new tools to
permit man to live at his best,
where living before was bare,
with more time for his family,
with a challenge to learning.
These are the solemn forecasts
of serious men of science who
accept the challenge of the
future, with certainty and with
sincerity, that with this dawn
of the new day man will never
go back to the darkness of des-
potism or despair.

Hunger is a term that could
pass from the speech and ex-
perience of man. For radioac-
tivity is already giving us new
and improved species of food,
is giving us split-second sterili-
zation, is protecting our farm
crops against the blight of
disease, make most refrigera-
tion unnecessary, find unlimited
foods in the ocean, give us fresh
water readily from salt water,
and on and on, with the matter
of fact recounting of realities
from the power of the atom.

I am looking again at the
chart I made of the four plagues
of the world — Hunger, Op-
pression, Poverty, Epidemics.
And I see that these words
make an acrostic, their first
letters spell HOPE. And that is
the promise of the atoms for
peace.

For all these great miracles of
life and health, of prosperity
and happiness, are not for you
and for me alone; they are for
all the people of the world, no
matter how destitute, how des-
pairing, how distant they may

now seem to be from the wealth
of the earth as we know it in
the material terms of gasoline,
oil, water power and coal.

It is my repeated thesis that
a prospering people with all
these means of life and joy at
hand cannot be jealous of their
neighbors.

A prospering people cannot
stay a people enslaved.

They will not war, for there
is no need to war. Warfare and
death are poor substitutes for
peace and plenty.

The world can have plenty!
The whole world can have
peace!

But peace is not merely a
material method, it is a spirit-
ual possession. It is not the law
of the jungle. It is the sublime
law of God!

The Holy Father has express-
ed it well: “Each of two groups
into which the human family is
divided tolerate the systems of
the other because it does not
wish itself to perish . . . the pre-
sent co-existence in fear has . .

.

only two possible prospects be-
fore it. Either it will raise it-
self to a co-existence in fear of
God, and thence to a truly
peaceful living together, in-
spired and protected by divine
moral order; or else it will
shrivel more and more into a
frozen paralysis of internation-
al life, the grave dangers of
which are even now foresee-
able.”

I feel that every sign points
to a lessening of tensions. I feel



28 SCIENCE AND RELIGION

that no leadership can ask for
self-destruction. I feel that no
Iron Curtain can cut off from
the eyes and ears, the hearts
and souls, of mankind made in
the spiritual image of God, the
knowledge that there is within
their grasp this promise of
peace. The prize is too great to
be treated with indifference or
to be bartered for infamy.

With all the sincerity of
which I am capable, with all the
knowledge of atomic accomp-
lishment that it has been my
privilege to acquire, I say that
God has given us in our lifetime
one of the greatest resources
and one of the most powerful
reasons for peaceful and pros-
perous living together.
Man craves the dignity of his

human nature, he craves all the

freedoms that we have catalog-
ed for hand and heart and mind.

These great powers that we
extract from the atom today
have always been there since
the dawn of creation. Man adds
nothing new to their substance.
His great achievement has been
that through his God-given
genius, he has in good time suc-
ceeded in analyzing and divid-
ing the simplest elements of
nature.

This last half of the 20th
century will be written in
history as the Age of the Atom,
that out of the smallest element
we have drawn the formula for
the world’s biggest dream —
man’s happiness in a world of
plenty, under an umbrella of
God’s peace.



“Christian Philosophy, the World, and Science*'

Address Delivered on July 31, 1955

On April 24, 1955 Pope Pius
Xli addressed the Pontifical
Academy of Sciences on science,
its method and nature, and its
dependence on philosophy for a
coherent and unified view of
the universe as a whole. The
bold address of Pope Pius will
serve as the starting point of

my own remarks on the present
occasion.

I

Pope Pius began his address
by characterizing the work of
the scientist. The scientist ob-
serves and interprets the won-
ders that God has inscribed in
creation. Creatures, receiving

their existence from God, re-
flect His grandeur. Creatures,
moreover, are words of truth,
unconfused and coherent. That
is why nature is a book to be
read in an orderly manner,
leading to a greater and deeper
understanding as we turn its
pages. That is why, further-
more, the scientist has the most
noble of missions, namely to
discover the intentions of God
in nature, to interpret the book
of nature for the rest of human-
ity, and to read it line by
line with objectivity and docili-
ty.

Not all appreciate the true
importance of science today.
Most people merely marvel at
its technical and practical
achievements and consider

these to be the most important
aims of science. Others appre-
ciate the methods of scientific
research, and follow the de-
velopment and the working out
of scientific hypotheses as well
as the emergence of new scien-
tific theories. Very few persons,
according to Pope Pius, have
risen to what he calls “a com-
plete and harmonious view” of
the highest realities reached by
science. It is this last point that

especially concerns the Holy
Father. Today some men of
science are aware of the most
serious task before them, name-
ly, to present a total and coher-
ent picture of reality accord-
ing to the various and manifold
findings of scientific research.

To achieve this last purpose the
scientist must call on the
philosopher. Only in this way
can he reach a unified view of
the universe and of human
knowledge. The Pope stresses
this fact, to show the proper na-
ture of scientific inquiry and to
point to the precise moment
when science must look beyond
itself in order to discover a
more ultimate view of its own
results.

Proceeding empirically, by
the method of weighing and
measuring, and expressing his
findings in mathematical terms,
the scientist finally reaches a
limit in his investigations.



30 SCIENCE AND RELIGION

His method is not calculated
to show what the material uni-
verse is in its substance, but
to express mathematically how
it behaves. To see his findings
within the framework of the
very substance and being of
material things, the scientist

must look at his findings under
the guidance of the principles of
philosophy. Nor can he stop
short of such an undertaking,
even though he cannot complete
it by himself. For the human
mind is so made that it seeks
order and unity. It cannot live
in a chaos. It seeks to know all
reality as one, which is to know
it in its origin, its order, and its
purpose. The sciences, becoming
out of their very nature more
and more specialized and there-
fore more and more frag-
mentary in their view of the
universe, cannot give us a syn-
thesis either of the knowledge or
reality. If we are to have a uni-
fied view of the universe, and
even of the universe as described
according to the latest scientific
findings, we must look to
philosophy in order to do so.

This conclusion leads the
Holy Father to comment on
the estrangement that has exist-
ed for centuries between
philosophy and science. Such
an estrangement has existed not
because there is anything in the
nature of philosophy or of sci-
ence to cause it, but because
men themselves have not al-
ways had the ability or the
good-will to consider in a

proper way the relations be-
tween the two. And so it has
happened that scientists have
held philosophy in disdain and
philosophers stopped following
the progress of science.

But this does not alter the
further fact that, in different

ways, science and philosophy
need one another. Indeed, when
scientists have needed philoso-
phy in order to unify their
work, they have more than once
fallen under the influence of
whatever philosophy was at
hand — for example, mechan-
ism, which conceived the world
as a machine and the atom as a
miniature planetary system.
But mechanism broke down for
scientific reasons. Electrons

within atoms behaved in peculi-
ar and unpredictable ways in
their movements and in their
radiation of energy. To many
scientists this means today that
the laws of the physical uni-
verse are statistical stagements.

The Sovereign Pontiff, in
noting the point, sees two con-
sequences in it. He believes that
science, in contact with philoso-
phy, can maintain its search for
a unified picture of the universe

in spite of the statistical nature
of scientific laws. This is an in-
telligible universe in which we
are living, a universe of order,

even though the method of the
scientist does not fully reach
this conclusion. With the help
of the philosopher, the scientist

can see intelligible law beyond
his method and its results. At the



“CHRISTIAN PHILOSOPHY, THE WORLD, AND SCIENCE” 31

same time, the statistical char-
acter of scientific laws suggests
to the Holy Father a warning
for philosophers. Philosophers

“should never attempt to define
truths which are drawn solely
from observation or experiment,
and from the use of scientific
methods.” If I have not mis-
understood these words, they
mean that the philosopher
should not substitute himself

for the scientist. He should not
give a philosophical status to

theories and data about the be-
havior of matter that are in-
telligible only in the light of the

methods used by the laboratory
scientists. To understand and
evaluate scientific data, the

philosopher must learn enough
science in order to see these

data within the framework of
the theories and methods that
have produced them.
The philosopher will then be

able to interpret and evaluate
scientific data properly. He will
be able to relate them in an ap-
propriate way to his philosophi-
cal analysis of the nature of the

material world. He will also be
able to give to the scientist and
his work an assistance that re-
mains faithful to the differences
between philosophy and science.
But if the philosopher, indeed
the Christian philosopher, is to

help the scientist in his search

for an ultimate view of the
physical universe, then he must
not only learn new lessons, but
also recall very old ones. As to
the new lessons, they are clear
enough. The Christian philoso-

pher must acquire the compe-
tence to understand scientific
theories in their own terms, in-
cluding their perishability. He
must learn to incorporate the
data of the physical sciences
within his philosophical frame-
work, but with a due respect
for the nature of these as well

as for the nature of his philoso-
phy. This is a long and arduous
task, which however Catholic
philosophers are begging to
take in our day. But the prob-
lem for the philosopher does
not stop here. If indeed,

philosophy is to help science to
see the physical world in a co-
herent unity; if the light of
philosophy is to save the data
of science from remaining pure-
ly empirical facts, then philoso-
phy must be sure to recognize
its own nature, and to formu-
late with clearness its own view
of the nature and being of that
same physical universe that the
scientist is today investigating
with such astonishing results.

If the Christian philosopher

is to do this, he must re-ex-
amine the living traditions that
have inspired and produced
him, and he must look again at
the great principles and the is-
sues that animated them.

II

By the circumstances of his
age, as well as by the nature
of his work, St. Thomas Aquin-
as stands out as the man who
can help us to get our bearing

in relation to the enormous de-



32 SCIENCE AND RELIGION

velopment of science in the
modern world. To be sure, St.
Thomas knew nothing about
the theory of an expanding uni-
verse, or about Einstein’s equa-
tion of matter and energy. But,
St. Thomas did formulate cer-
tain basic views on the nature
of the physical world that are
as decisive today as they were
in his age. We who are appalled
at the apparent littleness and
insignificance of man in a vast
universe, at the enormous power
locked in the atom, and now un-
locked by man, are obscurely
seeking an answer to this ques-
tion: what is the place of man
in the universe?

In his own way, St. Thomas
did answer this precise ques-
tion for his age, and that answer
is an enduring one. Do you re-
member the world of Aristotle?
It was this world that fascinat-
ed so many Christian thinkers
when they read about it in the
writings of Aristotle and his
commentators. In the world of
Aristotle, the earth was the
motionless center of the whole
universe, surrounded by a
series of concentric spheres.

This world was eternal and
indestructible, and its motion
was continuous and without be-
ginning and end. In this world
man lived and died, and when
he died the individual person
perished completely. If the

world had a destiny, it was to
continue eternally in motion, if

the individual man had a des-
tiny, it was to die within the

world of motion after round-
ing out the maximum total of
beatitude achievable in the
world of time. Matter and mo-
tion bulked very large in the
world of Aristotle, as they did
in the world of his Arabian
followers, and man was very
small. The world of Aristotle
was geocentric not only in the
physical sense that the earth

was at its center, but also in
another and more important
sense, namely, that man was
surely not at its center.

That as a Christian theologi-
an St. Thomas should deny that
the physical world is eternal
and indestructible and neces-
sary is quite understandable.

Being a creature in time, the
physical world exists not by
necessity but by the will of
God. Its non-existence is al-

ways possible. Its order is the
expression of God’s providen-

tial government and not of the
supposed necessity of its own
nature. Its existence is due to
God’s generous love, and its
destiny is the freely establish-

ed purpose of that love. As a
creature of God, the physical

universe has an intelligibility
and an order that are bound
inseparately with God’s pur-

pose in creating it. Not that
the physical world is a puppet

in God’s hands. St. Thomas has
even said that to demean God’s
creatures is to insult God Him-
self. The order of the physical
world is a genuine and inherent
order; but it is also and at the



“CHRISTIAN PHILOSOPHY, THE WORLD, AND SCIENCE” 33

same time the expression of
God’s purpose in creating it.

So much of the doctrine of St.
Thomas, is to repeat, quite un-
derstandable. It is also un-
derstandable but noteworthy
that there is nothing imper-
sonal or dark or blind about a
world that exists under such
conditions. The world contains
an order known and willed —
and loved — by God. What-
ever happened in the world hap-
pened in His presence, by His
knowledge and through His
love. The world is vast in size
and great in age. But what are
size and age in comparison with
an infinite God Who, in the in-
finity of His perfection, is pres-

ent to all time and everywhere
in the universe?

But the thought of St. Tho-
mas Aquinas begins to become
more astonishing when he lo-
cates man in the physical world.
Having a body, and this by na-
ture, man is intended by God to
live on earth and there to work
out his destiny. He was given,
says St. Thomas, reason and
hands and liberty as the natur-
al equipment with which to do
this. The purpose of his life is
to achieve beatitude — happi-
ness. The philosophers them-
selves said this, and St. Thomas
repeats it after them. Only, true
beatitude is God Himself, and
nothing less or short of God.
Here the philosophers, stum-
bled. If they could not know
that man would reach God, how
could they know that he would

reach a final and true beati-
tude? In the Incarnation, God
Himself gave man the answer.

God is beatitude, and a man ex-
ists to receive beatitude as a
gift from God. To receive this
gift is the purpose of man’s cre-
ation, the goal of his life on
earth. But there is more. We
are accustomed to thinking of
ourselves as living in a world
around us, and as being a part
of it. This is true, but it is a
purely physical fact.

The fact does not mean that
man lives within the order of
the physical world, except so
far as through his body he is
subject to the laws governing
matter. He is subject to gravity,
he needs oxygen, and he cannot
live without food. But he also
needs ideas, he needs truth and
love, he needs friendship and
civilization and culture, and he
needs hope and dedication. The
fulfillment of these latter needs
makes man to be most fully
and authentically a man. For
the human world is a spiritual
one, and its deepest bonds of
unity and communication are
written in men’s minds and in
their hearts.

Not only did St. Thomas hold
this view of man, he also held
its corollary. Having a spiritual
soul and an intelligence that
transcend the limits of matter,
man is at once the apex of the
world of nature and its cul-
mination. To St. Thomas this
meant nothing less than that



34 SCIENCE AND RELIGION

the whole physical world ex-
ists for the sake of man. As he
said the heavens are in motion
for the sake of generation on
the earth; and generation on
the earth exists for the sake of
man. Now man exists for the
sake of beatitude — that preci-
ous gift that is the desire and
the fulfillment of his nature.

When, in God’s good time, man
receives beatitude, his nature
will teach its destiny. But so
will the physical creation

around man. In man’s beatitude
the world of nature will achieve
its purpose, just as in man’s
present search for beatitude it
is fulfilling its present pur-
pose.

Let us, then, recognize that
the Christian universe of St.
Thomas has man, not matter,
at its center.

Not only is man the noblest
being in nature; not only is his
intelligence the highest form of
nature, but the whole physical
universe is centered in man and
in his destiny. Nor is this any
sentimental notion of man on
the part of St. Thomas. His
theology and his philosophy
complete one another in this
anthropocentric view of the
physical world. The philoso-
phers had taught St. Thomas
that matter exists for spirit,
and therefore that the true cen-
ter of creation is to be found
among spiritual beings. St.
Thomas learned this well, and
his theology brought to it an
even greater perfection. The

world of St. Thomas has a per-
sonalist purpose. It is charged
with a deep sense of the great-
ness of man, who, living in the
world of change and time also
lives by his mind and his love
in the world of eternity — in
that present that is above time.

Times passes, but the human
person remains abiding across
the vicissitudes of time and his-
tory. What, then, is man? As-
suredly, he is not a thing of na-
ture. He is a spirit, incarnate
and living on earth, but a spir-
it nevertheless. And that is why
the reason and the intelligence
of man, that can scan the heav-
ens and unlock the atom,
achieves more truly the great-
ness of man’s nature in being
the servant of truth than in be-
ing the master of matter.

Ill

Now it is quite clear that the
Thomistic doctrine of a man-
centered world has no direct or
immediate relation to the pro-
gress of science today. It is not a

scientific theory.

But it is a fact that science
has forced upon us an issue that
is not really a scientific one. Do
we know the place of man in
the universe? This is a genuine
question, however much it may
not be a scientific one. Living
as we are in an age of unparal-
leled scientific exploration and
discovery, we seem to be help-
less in the presence of our sci-
entific knowledge and our
scientific conquests. We have



“CHRISTIAN PHILOSOPHY, THE WORLD, AND SCIENCE*1 35

even realized the dream of 17th
century thinkers by becoming
well nigh masters of nature. Yet
where this knowledge and con-
trol of nature will lead us —
this we do not know, and we
contemplate with anguish and
horror the possibility of the
atomic destruction of humanity
on the earth.

The problem of bringing
philosophy and science together
can be left to those who have,
or who are willing to acquire,
the competence to do so. The
words of Pope Pius XII are a
strong directive to this end. The
physical world is an intelligible
one and the data of science are
verifying this fact in more and
more remarkable ways. In 1951
Pope Pius XII even pointed out
how science was opening new
doors within the physical uni-
verse leading to God. But be-
hind all these issues of the re-
lations between philosophy and
science and of the dependence
of science on philosophy, there
is one to which St. Thomas has
pointed that can be of decisive
value to us today. Do we re-
member, in this immense uni-
verse of ours, that man in his
spiritual nature is more im-
mense than the physical uni-
verse that he is exploring with
such success? We stand in awe
of atomic power, and in fear of
atomic weapons. But perhaps we
have not been sufficiently awed
by man himself, and by the
power and greatness of his in-
telligence. We think that if we

can banish atomic power we
shall end our troubles; but we
are forgetting that we cannot
banish man himself and that
wonderfully inventive intelli-
gence of man.

Even after we succeed in
banishing A-bombs and H-
bombs, if indeed we do suc-
ceed, man will still be there to
unlock even greater and pos-
sibly more dangerous secrets
hidden within the atom. What
then?

Man, not the atom, is our
problem, or rather our mystery.

At this moment we stand before
a purely spiritual issue even in
our interpretation of the physi-
cal universe. No scientific the-
ory, present or future, will ev-

er answer the question of the
relations between man and the
physical world or of the very
existence of the physical world.

We cannot deny or banish the
signs of man’s greatness in the
presence of the world of matter.
Nor can we deny that this great-
ness of man carries with it the
risks that make human life to
be the spiritual adventure that
it is.

The greatest contribution
that Christian philosophy can
make today to the problem of
the relation between philosophy
and science is to recall to the
modern world that extraordi-
nary doctrine of the place of
man in the universe and his re-
lations to the physical world.

This doctrine of man —- man the



36 SCIENCE AND RELIGION

discoverer and master of na-
ture, man the technologist, man
the seeker of truth beyond the
limits of nature — can give us a
proper perspective on the na-
ture and meaning of the world
in which we are living. Man
unites creation, but he can do
so successfully only if he can
understand and unite himself.
This is a very old problem, as
St. Thomas well knew. It is the
merit of science that, by the
magnitude of its discoveries, it
has forced man to face himself
and to seek, within the depths of
his being, his meaning to him-
self. That search is as old as
Christianity, indeed older. To
seek an answer to it is also to
understand the unity and pur-
pose of creation.

This is the mission of

Christian philosophers in the

modern world — to present
creation in the spiritual great-

ness of its purpose, to present

man in the true dimensions of
his being, to present the physi-
cal world in the perspective of
its human center. The geocen-
tric physics of the middle ages,
which some of us remember
much too long, was decisively
transformed by the anthropo-
centric view of creation among
mediaeval thinkers. This is our
legacy from the theologians of
the 13th century, and especially
from St. Thomas. To remember
it is the necessary preamble to
the mission of Christian
philosophy in the world today.



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
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Thus to voice before a vast public the Catholic Church is no light
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“The Bridge To Better Living/* by the Rev. Joseph Manton, C.SS.R., 52 pages and
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“Friends of God in the Beginning and in the End/* by Rev. William G. Connare.
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Rt. Rev. Msgr. John J. Walde; Rt. Rev. Msgr. John J. Cartwright. 36 pages and cover.
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“Participation of the Laity in the Liturgy of the Mass/* by Rev. Godfrey Diekmann,
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“The Month of Mary/* by the Rt. Rev. Msgr. Paul J. Glenn, 40 pages and cover.
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“Science and Religion,” by Hon. Eugene J. McCarthy, John Quincy Adams, Dr. Karl

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