THE RDAD BACK THE HOAD BACE Two addresses delivered in the nationwide Catholic Hour, produced by the National Council of Catholic Men, in cooperation with the Nation Broadcasting Company, on July 20, 1947 and July 27, 1947 BY HONORABLE JOHN A. MATTHEWS, LLD., K.M. Former Judge of Newark, New Jersey NATIONAL COUNCIL OF CATHOLIC MEN 1312 Massachusetts "Avenue, N. W. Washington 5, D. C. Printed and distributed by Our Sunday Visitor ' Huntinffton, Indiana Nihil Obstot: REV. T. E. DILLON Censor Librorum 4 Imprimatur: ^ JOHN FRANCIS NOLL, D.D., Bishop of Fort Wayne TABLE OF CONTENTS Back To Fundamentals Forward With Fundamentals ' t \ r ' t . BACK TO FUNDAMENTALS Address Given on July 20, 1947 Friends of the radio audience: I am grateful for the privilege of addressing my fellow Amer- icans over the radio on the sub- ject, The Road Back. My particular topic today, Back To Fundamentals, is a chal- lenging one especially in present- day times when the thinking of people is largely in terms of change for * change sake under the guise and in the name of progress. But unless we'chal- lenge this modern novelty mania, this urge for the new merely because it appears presently use- ful or expedient, with no count- ing of the cost in consequences moral or spiritual, the road back to sane, safe and durable princi- ples of life and living will be- come permanently impassable. Today, not only has our erst- while American way of life be- come secularized, the modern temper seems to be to remove entirely its age old sign posts, religion and morality, which George Washington called indis- pensable supports of political prosperity. Indeed, Washington went further in speaking of the necessity of religion and moral- ity to the well being of a nation and its citizens, when he said: ‘Tn vain would that man claim the tribute of patriotism who should labor to subvert these great pillars of human happi- ness, these firmest props of the duties of men and citizens. It is the subversion of these ‘‘great pillars of human happi- ness,'' these “firmest props of the duties of men and citizens," it is the removal of these sign posts along our erstwhile Amer- ican way of life, which has led so many people today beyond the cross roads into the dead-end street of un-American secular^ r ism. As I observe life and living today—and by that 1 mean when I meet my fellow men and women in every day professional, busi- ness and social contacts, when I read books and magazines and newspapers, when I attend the theatre and movies, when I lis- ten to the radio—in a word when I observe the phases of every day life and living, I am con- vinced that one of the chief char- acteristics of people is a verit- 8 THE ROAD BACK able mania for novelty, a craze for change. All that almost anything from a hair-do to a philosophy seems to need today to assure its popu- larity is that it be dubbed “new,’' or, to use the present day jargon, to say, “It is out of this world.” As far as hair-do’s are con- cerned, they, at least, are on the outside of the head. But when you find novelty philosophers, who, as has been well said, spurn any philosophy which can’t prove that it was born yesterday, you get the ultimate, or should I not call it the nadir in novelty. It is my humble opinion that such novelty philosophy, called by its adherents “the philosophy of total change,” is the source of much, if not most, of our faddish thinking, customs and living. There is, of course, no objec- tion to the new when the new is as good or better than the old. But to blindly follow the new for novelty’s sake, to ape novelty to keep up with the self-designated so-called intellectual or social elite when such novelty com- promises or proscribes funda- mental Christian principles of faith or morals, is bartering our birthright for a mess of pottage which is often more a mess than pottage. I have frequently asked myself the question which I would re- spectfully suggest to my radio audience today, why and whence all of the mania for novelty, this craze for change, and why and whence this ever-increasing spurning of the past, this verit- able scorn for what is old? Perhaps the best answer that can be given to such an inquiry is contained in this sentence from a radio address of our be- loved Holy Father Pope Pius XII to the Confraternity of Christian Doctrine which met in Boston, Massachusetts, a few months ago. Said our Holy Father: “Perhaps the greatest sin in the world to- day is that men have begun to lose the sense of sin.” When I first read that sen- tence, not only did its frank truth appear to me, but it compelled the further realization that when the sense of sin is dulled or lost novelty is on the loose, because there is no standard of truth or morality to which novelty is beholden. Moreover, when a philosophy of life and living has not only begun to lose the sense of sin, but when, in the manner of our present dominant novelty philos- ophy of secularism, it scoifs at the very idea of sin as outmoded BACK TO FUNDAMENTALS 9 and incompatible with the so- called scientific knowledge of man’s nature, we can see that the loss of the sense of sin is effect as well as cause of this novelty mania, this craze fo^ change. But this novelty philosophy of secularism, or to call it by its given name, this philosophy of total change, does more than flout the sense of sin. Its basic tenets, which are but a modern adaptation of the philosophy of the German philosopher, Hegel, have been well summarized in this fashion: ‘‘There is no real- ity antecedent to the universe; the universe is self-creating ; man is a part of nature and he has emerged as the result of a continuous process.” What the implications of such a philosophy are to us as Amer- icans," to our philosophy of gov- ernment, and to our erstwhile American way of life is readily apparent. Belief in man’s God- given nature, belief in man’s in- alienable rights above and be- yond the State, belief in God the Creator, which the founders of our Republic called basic, self- evident truths, is discarded. More than that, or rather "as an inexorable result of such iconoclasm of these fundamental principles, since there is no God, there is no divine or natural law, no stable standard of morality, no moral law, might is right as long as might lasts and is use- ful or expedient. The anomalous position in which this philosophy of total change, with its foreboding im- plications, places our nation to- day as it seeks to assume the role of world leadership against totalitarianism should be evident to all who realize the ideologi- cal kinship such a philosophy has with Marxism. Nor can we truthfully, or even hopefully maintain that this phi- losophy of total change, with its iconoclasm of fundamental Americanism and its consequent destruction of our erstwhile American way of life and living, .has little influence on the masses of people. Our present day 70,000,000 Americans with no Church af- filiation, our federal statistics on divorce, one for every three mar- riages in the past year, the ap- palling let-down in juvenile and grown-up morality in our na- tion, with crime news crowding the columns of our daily press, all of these untoward conditions are indicative of the truth of this statement made by Dr. Walter 10 THE ROAD BACK Albion Squires, a Presbyterian Minis'ter, in his book written thirty years ago, entitled Educa- tional Movements of Today. Said Dr. Squires : ‘‘Sooner or later philosophical systems work their way down into the thinking of the masses and there they be- come potently formative of all that pertains to human life and conduct."’ It is in this manner that secu- larism, the philosophy of total change, the philosophy which seeks to divorce our culture and education from religion has worked itself down into the thinking and conduct of the masses." It came into our educational thinking stealthily at first, more than fifty years ago, under the guise of progress iri educational method and technique. But with the cunning of its ideological Fascist relative, secularism in education at first camouflaged its aims, then cleverly confused edu- cational method and purpose, un- til, in recent years, with its ad- herents numerous and articulate in educational institutions, as- sociations and publications, sec- ularism in education, the divorce- ment of our education from its traditional religious basis, has become a dominant philosophy of public education. Moreover—and here again sec- ularism manifests its ideological kinship to totalitarianism—sec- ularist educators who have over the years cleverly contrived the sequence from non-sectarianism, to un-sectarianism to secularism in education, are now seizing up- on the American political prin- ciple of the separation of Church and State and are using it as a means of substituting the cult of secularism for traditional relig- ion and morality. Perhaps some corroboration of these facts may be implied in these words of Dr. Nicholas Mur- ray Butler, President Emeritus of Columbia University, who said: “The separation of Church and State is fundamental in our American political order, but so far as religious instruction is concerned, this principle has been so far departed from as to put the whole force and in- fluence of the tax-supported school on the side of one ele- ment in the population, namely that which is pagan, and believes • in no religion whatsoever.” Do we think amiss, therefore, when we conclude that it is through secularism in education that this Godless philosophy of total change with its expediency morality standard euphemistical- ly called the “new morality” has BACK TO FUNDAMENTALS 11 worked itself down into the masses until it is largely re- sponsible for what I would call our present day environmental atmosphere of ‘'anjrthing goes, do as you please if you can get away with it*'? With the sign-posts of tra- ditional religion and morality thus removed the American way of life, with those indispensable supports of human happiness, those firmest props of the duties of men and citizens, as Wash- ington called religion and mor- ality, no longer regarded as guid- ing principles of human life and conduct, people are entering the dead-end street of secularism al- most unwittingly, lured along by what is aptly called ‘‘secular op- timism founded on trust in the scientific method and in auto- matic moral progress.*^ The time has come, therefore, for us to post the entrance to the dead-end street of secularism with the sign: “Do not enter. Turn around.” But we must do more than that. We must re-erect at the cross roads of the American way of life, where so many are turn- ing to the left, the age-old sign posts, “Religion and morality, turn to the right.” This is the road back, the road of faith in God. A faithless world is a loveless world; and a faith- less, loveless world is a war- breeding world.' If God is not the Father of all mankind, then the brotherhood of man is but a gesture of tolerance predicated upon expediency, which is ephem- eral, and not on love, which is lasting. FORWARD WITH FUNDAMENTALS Address Given on July 27, 1947 Last Sunday I was privileged to speak to you on the subject, ‘‘Back to Fundamentals.” I en- deavored to portray what I termed the novelty mania in present day thinking and living, and I ^referred briefly to some of the tenets of the dominant novelty philosophy of secular- ism, aptly called the philosophy of total change. I sought to show that this Godless, moral- less philosophy has worked its way down into the thinking of the masses largely through the medium of secularism in educa- tion, with the result that re- ligion and morality, which Wash- ington called “the firmest props of the duties of men and citi- zens,” are being ignored if not discarded by increasing numbers of people. The road back from this dead-end street of secular- ism I called the road of faith in God. Today I would like to discuss with you, in all humility, the necessity for a renewed aware- ness on the part of God-believing people of those fundamental principles of morality which mark the way of true progress along the road of faith in God. It is a commonplace fact that, because of scientific discovery and achievement, man knows much more than even his im- mediate forebears about the physical universe and about his physical self. Atomic fission and the accomplishments of preven- tive and curative medicine and surgery are perhaps the most recent popularly known evidence of this fact. Such increased scientific knowledge and achievement, however, seems to have begotten, not only among scientists, but among the untutored observers and beneficiaries of scientific progress, a sense of self-suffi- ciency, which causes man to be unmindful of the fact that his spiritual self, his soul and its des- tiny, the whole truth about the whole man, has never been dis- closed by scientific analysis or prognosis. This self-sufficiency, moreover, has produced an indifference to these scientifically undiscovered truths, and it has tended to lead man farther and farther away from faith in God and conse- FORWARD WITH FUNDAMENTALS quently farther and farther away from the idea of dependence up- on God and the need of God's assistance. It is this indifference to spir- itual values, this loss of the idea or sense of dependence on God and the need of God's assistance, which has made people unaware of those basic moral principles which must activate human liv- ing and guide human destiny away from the threatened sui- cide of civilization. It is, of course, idle to men- tion the Ten Commandments to the unbeliever. His defense mechanism against everything that savors of tradition is that it is outmoded by science. He offers in substitution for tradi- tional morality what he calls the new morality, a sanctionless sys- tem of self-indulgence with a weathervane standard of expe- diency. ' Let us look at some of the phases of life where this weather-vane, expediency-stand- ard morality, this so-called sci- entific morality, this new mo- rality seeks to prevail. Family life, which is the cor- nerstone of our sociological structure, has been made the guinea pig of expediency mo- rality standards under the gen- la eral scientific panacea of eu- genics. ‘The right to be well born" is a favorite slogan of those who would tell us all about what even scientists in the field can tell us so little, namely the principle of life. Because science has made progress in the field of genetics up to the point of the origin of the principle of life, the secular- istic sociologist predicates his eugenics panaceas upon the as- sumption that life, which the founding fathers of our republic called an endowment of the Cre- ator, must be ordered, and liv- ing must be regulated, by mere man-made mechanistic principles from the moment of conception to dissolution. Moreover, it is remarkable with what ignominious terminol- ogy the secularistic sociologists camouflage . the paganism of their panaceas. They call it old-fashioned when one seeks to point to the basic deficiencies in secularistic sociological thinking. They sum- mon statistics of infant and ma- ternal mortality, of economic improvidence and poverty, of juvenile delinquency, the result, they say, of having too many children. But, the net result of their panaceas seems to be 14 THE ROAD BACK that family life, both of parents and children—where there is a child, or perhaps two—is con- tinually requiring more and more welfare service from nation, states and cities to salvage the ever-increasing wreckage of broken homes. The modern habit of writing ''God stay out’’ over the door- ways of many modern homes is a tragic substitution for the tra- ditional motto "God bless our home’’ which, thank God, still ornaments the homes of people who believe that God is the au- thor of life, the co-planner and co-Creator in parenthood. This is not traditional ideal- ism. This is stark reality all around, about us. If life is not God-created, an endowment of the Creator, the new morality, expediency morality, which is wrecking family life at its very foundation, must prevail in its headlong rush to atheistic to- talitarianism. If God is the au- thor of life, then life and living must take God and spiritual values, moral values sourced in God, into the planning of par- enthood and family life. We can see further evidence of this planning without God, where human life is concerned, in that latest pagan excrescence of sec- ularistic sociology, euphemistic- ally called, euthanasia. With the inexorable logic of Godless expediency morality, and as a result of an utter hopeless- ness to understand or cope with the inscrutable designs of Divine Providence, our modern, expedi- ency moralists are clamoring at the doors of legislatures to legal- ize the murder of the aged, in- sane and incurably sick under the guise of mercy. Here again we have human planners, to whom the sacred- ness of God-given life means nothing, to whom the Command- ment of God, "Thou shalt not kill,” means nothing, measuring mastery over life and death in terms of expediency. From the cradle to the grave life is mere- ly a span of years to the Godless, moralless planners. To them "Earth is darkness at the core, and dust and ashes all that is.” For them these words of the poet are mere platitudes: "Life is real. Life is earnest, And the grave is not its goal; Dust thou art to dust retum- est Was not spoken of the soul.” Perhaps I can best sum up the evils of expediency morality standards, as they affect family and social life today, in these FORWARD WITH FUNDAMENTALS 15 words of Archbishop, now Car- dinal Stritch, of Chicago. Said the Cardinal: the false light of mere materialistic concepts of m«,n and society forces are work- ing in the disguise of human welfare and social betterment which are violative of human rights and destructive of cul- ture. I refer to the sociologists and social workers who make man a mere social segment, a humble recipient of such rights as human society bestows upon him. It is the fallacy that man lives only for human society or for the state. In this material- istic strain much of the domi- nant social thinking of our times is being done . . . Searching for a counterpart for the moral law it proposes expediency and so- cial demand for the guiding principles in behavior when it does not hold behavior to be only a physiological question or the expression of compelling inherit- ed or environmental necessities ... We have seen its outcrop- pings in . . . companionate mar- riage, divorce, school sex edu- cation and a growing demand that the State do all the care of the needy, and if it gains a wider control we may expect to see its ultimate social achieve- ments in rigid materialistic col- lectivism, persecution of minori- ties; the painless murder of the useless, aged and feeble-minded and deadly sick, and other un- thinkable, unmentionable social tragedies.'^ Certainly these warning words of the Cardinal Archbishop of Chicago are indicative of the evil of the absence of fundamental moral principles in our modern day secularistic sociology. Moreover, when we consider the plight of the youth of today, in the light of these warnings, w’e are compelled to the conclu- sion that the -problem of juvenile delinquency cannot be solved by soulless materialistic profession- alism. Granted the initial and often major cause of such juve- nile delinquency is traceable to delinquent home and family life, the fact outstands that parental- ly undisciplined youth cannot be reclaimed by the sanctionless discipline of expediency, let well- meaning psychiatrists and so- ciologists labor as they will. Granted all that psychiatry has discovered about the inter- relation of physical, mental and emotional states, granted all that sociologists may do to pro- duce economic and recreational atmospheres conducive to en- vironmental betterment, the fact stands out, in the case of those who need to be thus ministered 16 THE ROAD BACK to, and in the vastly greater number of those who do not, that there is no hope for sta- bility and abiding purpose in life and living in merely mate- rialistic expediency standards of conduct. There must be a stand- ard of right and wrong in the Divine Law, in the Ten Com- mandments which antedate the Christian tradition and in that Christian tradition which has been the vehicle of knowledge and teaching of this standard for nigh on two thousand years. For men to call this standard, and this tradition outmoded, be- cause of the discoveries of sci- ence in the realm of the physical, is as unscientific as it is un- reasonable. As was well said in the foreword flashed on the screen at the showing of the motion picture, 'The Song of Bernadette,'' "To those who be- lieve in God no explanation is necessary. To those who do not, no explanation is possible." Even the unbelieving sci- entist who denies God is forced to make acknowledgment, albeit none too generous, of the fu- tility of his atheism. Sir Arthur Keith, for instance, a great Eng- lish Doctor and brain specialist, once wrote: "I cannot help feel that the darkness in which the final secret of the universe lies hid is part of the great Design* The ultimate reason for man's existence is the only fruit in the garden of life which he can nev- er hope to pluck." The thought occurred to me when I read that confession of futility by Sir Arthur Keith, as the thought always occurs to me when I meet the unbeliever in book, or in person, what the un- believer needs is humility of mind. Finite minds appear even science. They are too proud to have faith even though faith has opened many a door to which science has no key. ' The road back to faith in God, posted with the signs of fundamental moral principles ex- pressed in the revealed law of God, is the road forward to man's eternal destiny. In concluding my radio ad- dresses may I assure you, my fellow Americans, that I have endeavored to speak to you out of the fulness of a Catholic Am^eri- can heart, a heart that is none the less Catholic because it is thoroughly American, and none the less American because it is thoroughly Catholic. And may I tell you good-bye in the familiar heart-warming words of the great apostle of the radio, "God love you." THE PURPOSE OF THE CATHOLIC HOUR (Extract from the adless of the late Patrick Cardinal Hayes at the in- augural program of the Catholic Hour in the studio of the National Broadcasting Company, New York City, March 2, 1930.) Our congratulations and our gratitude are extended to the National Council of Catholic Men and its officials, and to all who, by their financial support, have made it possible to use this offer of the National Broad- casting Company. . The heavy expense of managing and financing a weekly program, its musical numbers, its speakers, the subsequent an- swering of inquiries, must be met. . . . This radio hour is for all the people of the United States. To our fellow-citizens, in this word of dedication, we wish to express a cordial greeting and, indeed, congratulations. For this radio hour is one of service to America, which certainly will listen in interestedly, and even sympathetically, I am sure, to the voice of the ancient Church with its historic background of all the centuries of the Christian era, and with its own notable contribution to the discovery, exploration, foundation and growth of our glorious country. . . . Thus to voice before a vast public the Catholic Church is no light task. Our prayers will be with those who have that task in hand. We feel certain that it will have both the good will and the good wishes of the great majority of our countrymen. Surely, there is no true lover of our Country who does not eagerly hope for a less worldly, a less material, and a more spiritual standard among our people. W'ith good will, with kindness and with Christ-like sympathy for all. this work is inaugurated. So may it continue. So may it be ful- filled. This word of dedication voices, therefore, the hope that this radio hour may serve to make known, to explain with the charity of Christ, our faith, which we love even as we love Christ Himself. May it serve to make better understood that faith as it really is— a light revealing the pathway to heaven: a strength, and a power divine through Christ; pardoning our sins, elevating, consecrating our common every-day duties and joys, bringing not only justice but gladness and peace to our search- ing and questioning hearts. 110 CATHOLIC HOUR STATIONS In 40 Stotes, the District of Columbia, and Hawaii AInhnmn Birmingham WBRC* 960 kc Arizona Mobile ... WAI A 1410 kc Montgomery WSFA 1440 kr _Globe KWiR - .1240 kc Phoenix KTAR 620 kc Safford kf;i IJ 1450 kc Tucson ..... kVOA 1290 kc Yuma kYlJM 1240 kc Colifornia Fresno __ KMJ 580 kc Los Angeles kPI 640 kc Socramento KCRA 1340 kc Son Francisco KPO .. • 680 kc Colorado. Denver kOA 850 kc Connecticut Hartford WTIC* 1090 kc District of Columbia Washington WRC L 980 kc Florida Jacksonville WJAX Miami : WIOD Pensacola ' WCOA Tampa WFLA 930 kc 610 kc 1370 kc 970-620 kc Georgia Atlanta WSB 750 kc Savannah WSAV 1340 kc Idaho.-, Boise ^ KIDO 1380 kc Illinois Chicago WMAQ 670 kc Indiana Elkhart WTRC 1340 kc Fort Wayne WGL 1450 kc Terre Haute WBOW 1230 kc Kansas Hutchinson KWBW 1450 kc Wichita KANS 1240 kc WAVE* 970 kc Louisiana.. . ! nfnyette kVOL 1340 kc Lake Charles.. . .. KPLC 1490 kc Monroe kNOE 1230 kc ' New Orlenns ...WSMB 1350 kc Shreveport .KTBS 1480 kc Maine... Aug' 1*^+0 • ..WRDO - 1400 kc Maryland __ Baltimore WBAL 1090 kc Cumberland.. .. ..WTBO 1450 kc Massachusetts.. Boston ^ - WBZ 1030 kc Springfield. ... WBZA __.1030 kc Michigan Detrnit - .. WWJ . 950 kc Saginaw WSAM 1400 kc Minnesota . Duluth-Superior ..WEBC 1320 kc Hibbing . _.WMFG 1300 kc Mnnknto KYSM 1 230 kc . Minneapolis-St. Paul KSTP . 1500 kc Rochester . . ..KROC 1340 kc St. Cloud ....KFAM 1450 kc Virginia WHLB 1400 kc Mississippi. . .. Inrkson . -WJDX ' 1300 kc Missouri.. knnostpaid; 5 or more, 25c each. In quantities. $13.75 per 100. ‘‘Peace, the Fruit of Justice,” by Rt. Rev. Msgr. Fulton J. Sheen, 64 pages and cover. Single copy, 20 postpaid ; 5 or more, 15c each. In quantities $9.00 per 100. “1930—Memories—1940”—^The addresses delivered in the Tenth Anniversary Broad- cast of the Catholic Hour on March 3. 1940, together with congratulatory messages and editorials, 80 pages and cover. Single copy, 30c postpaid; 5 or more, 25cr each. In quan- tities, $12.75 per 100. “What Kind of a World Do You Want,” by Rev. Wilfrid Parsons, S.J., 40 pages and cover. Single copy, 20c postpaid ; 5 or more, 15c each. In quantities, $8.00 per 100. “The Life and Personality of Christ,” by Rev. Herbert F. Gallagher, O.F.M.. 48 pages and cover. Single copy, 20c postpaid ; 5 or more. 15c each. In quantities, $8,00 per 100. “Law,** by Rev. Dr. Howard W. Smith, 40 pages and cover. Single copy, 20c post- paid ; 5 or more. 15c each. In quantities, $8.00 per 100. “In the Beginning,** by Rev. Arthur J. Sawkins, 40 pages and cover. Single copy, 20c postpaid ; 5 or more, 15c each. In quantities, $8.00 per 100. “America and the Catholic Church,** by Rev. John J. Walde, 48 pages and cover. Single copy, 20c postpaid ; 5 or more, 15c each. In quantities. $8.00 per 100. “The Social Crisis and Christian Patriotism/* by Rev. Dr. John F. Cronin, S.S., 40 pages and cover. Single copy, 20c postpaid ; 6 or more, 15c each. In quantities. $8.00 per 100 “Missionary Responsibility,** by the Most Rev. Richard J. Cushing, D.D., LL.D., 32 pages and cover. Single copy, 15c postpaid ; 5 or more, 10c each. In quantities, $7.50 per 100. “Crucial Questions,** by Rev. James M. Gillis, C.S.P., 64 pages and cover. Single copy. 20c postpaid ; 5 or more, 15c each. In quantities $9.00 per 100. “War and Guilt,** by Rt. Rev. Msgr. Fulton J. Sheen of the Catholic University of America, 196 pages and cover. Single copy, 60c postpaid ; 6 or more, 50c each. In ouantities, $22.75 per 100. “The Purposes of Our Eucharistic Sacrifice,** by Rev. Gerald T. Baskfield. S.T.D., 82 paees and cover. Single copy, 20c postpaid; 5 or more, 16c each. In quantities, $8.00 per 100 . « “The Case for Conscience/* by Rev. Thomas Smith Sullivan, O.M.L. S.T.D., 32 pages and cover. Single copy, 15c postpaid ; 6 or more. 10c each. In quantities, $7.50 per 100. “The Catholic Notion of Faith,** by Rev. Thomas N. 0*Kane. 40 pages and cover. Single copy, 20c postpaid ; 5 or more, 15c each. In quantities, $8.00 per 100. “Freedom Defended,** by Rev. John F, Cronin, S.S., Ph.D., 32 pages and cover. Single copy, 15c nostpaid ; 5 or more, 10c each. In quantities, $7.50 per 100. “The Rights of the Oppressed,** by Rt. Rev. Msgr. Martin J. O’Connor. 40 pages and cover. Single copy, 20c postpaid ; 5 or more, 15e each. In quantities, $8.00 per 100. “The Practical Aspects of Patrotism/* by Rev. George Johnson. Ph.D., 40 pages and cover. Single copy, 20c postpaid ; 6 or more, 15c each. In quantities. $8.00 per 100. “What Is Wrong and How to Set It Right,** by Rev. James M. Gillis. C.S.P., 80 pages and cover. Single copy, 20c postpaid ; 5 or more. 15c each. In quantities, 10.76 per 100. “Peace.** by Rt. Rev. Msgr. Fulton J. Sheen, 160 pages and cover. Single copy 40c postpaid ; 5 or more, 30c each. In quantities, $19.50 per 100. “Christian Heroism,** by Rev. Robert J. Slavin. O.P.. 64 pages and cover. Single copy. 25c postpaid; 5 or more. 20c each. In quantities, $9.00 per 100. “A Report to Mothers and Fathers/* by Rev. William A. Maguire. Chaplain, U. S. Army, and Rev. Christopher E. O’Hara, Chaplain, U. S. Navy. 24 pages and cover. Single copy. 20c postpaid ; 5 or more, 15c each. In quantities, $8.00 per 100. “The Liturgy and the Laity.** by Rev. William J. Lallou. 32 pages and cover. Single copy, 20c postpaid ; 5 or more, 15c each. In quantities. $8.00 per 100. “The Catholic Interpretation of Culture/* by Rev. Vincent Lloyd-Russell. 40 pages and cover. Single cony, 20c postpaid; 5 or more, 15c each. In quantities. $8.50 per 100. “Conquering With Christ/* by Rev. John- J. Walde. 48 pages and cover- Single copy. 2.5c po.sstnaid ; 5 or more. 20c each. In quantities, $9.00 per 100. “The Victory of the Just/* by Rev. John F. Cronin. S.S.. 40 pages and cover. Single copy. 20c postpaid: 5 or more. 15c each. In quantities. $9.00 per 100. “Thoughts for a Troubled Time,** by Rev. John Carter Smyth. C.S.P.. 32 pages and cover. Single copy. 15c postpaid; 5 or more, 10c each. In quantities. $7.50 per 100. “We Are the Children of God,** by Rev. Leonard Feeney. S.J., 32 pages and cover. Single copy. 16c postpaid; 5 or more. 10c each. In quantities. $7.60 per 100. “Justice,** by Rev. Ignatius Smith, O.P.. 32 nages and cover. Single copy, 20c postpaid ; 5 or more. 16c each. In quantities, $8.00 per 100. “The Crisis in Christendom.** by Rt. Rev. Msgr. Fulton J. Sheen. 112 pages and cover. Single copy. 35c postpaid ; 5 or more. 30c each. In quantities. $17.50 per 100. “The Christian Family,** by Rev. Dr. Edgar Schnnedeler. O.S.B. 32 pages and cover. Single copy. 20c postpaid ; 5 or more. 15c each. In quantities. $8.00 per 100. “Social Regeneration,” by Rev. Wilfrid Parsons. S.J., 24 pages and cover. Single copy. 20c postpaid; 6 or more, 15c each. In quantities. $8.00 per 100. “Second Report to the Mothers and Fathers/* by Catholic Chaplains of the Army and Navy. 48 pages and cover. Single copy, 25c postpaid ; 6 or more, 20c each. In quantities. $9.75 per 100. “Sainthood, the Universal Vocation/* by Rt. Rev. Msgr. Ambrose J. Burke. 24 pages and cover. Single copy, 20c postpaid; 6 or more, 16c each. In quantities, $8.09 per 100. '*The Path of Duty,** by Rev. John F. Cronin, S.S., 40 pages and cover. Single copy, 20c postpaid; 5 or more, 16c each. In quantities. |9.00 per 100. “The Church in Action,** by Rev. Alphonse Schwitalfti, S.J., Rev. Paul Tanner, Rev. William A. O’Connor, Rt. Rev. James T. O’Dowd, Very Rev. John j. McClafferty, Rev. Dr. Charles A. Hart. Very Rev. George J. Collins, C.S.Sp., Rev. John La Farge. S.J., and Rev. Lawrence F. Schott, 64 pages and cover. Single copy, 25c postpaid ; 6 or more. 20c each. In quantities, $10.00 per 100. “The Foundation of Peace,** by Rev. T. L. Bouscaren, S.J., 82 pages and cover. Single copy, 20c postpaid ; 6 or more, 15c each. In quantities. $9.00 per 100. *'Human Plans are Not Enough,** by Rev. John Carter Smyth, C.S.P., 32 pages and cover. Single copy, 20c ‘postpaid ; 6 or more, loc each. In quantities, $9.00 per 100. “One Lord: One World,** by Rt. Rev. Msgr. Fulton J. Sheen, 100 pages and cover, single copy, 30c iwstpaid ; 6 or more, 25c each. In quantities, $16.00. “The Catholic Layman and Modern Problems,** by 0*Neill, Woodlock, Shuster, Mat- thews, Manion and Agar, 68 pages and cover. Single copy 26c postpaid ; 6 or more, 20c each. In quantities. $10.50 per 100. “God,** by Rev. Richard Ginder, 36 pages and cover. Single copy, 20c postpaid ; 5 or more 16c each. In quantities, $8.75 per 100. “The Moral Law,** by Rev. T. L. Bouscaren, S.J., 32 pages and cover. Single cover, 20c postpaid ; 6 or more, 16c each. In quantities. $8.00 per 100. “The Sacramental System,** by Rt. Rev. Msgr. Ambrose J. Burke, 40 pages and cover. Single copy, 20c postpaid ; 5 or more, 16c each. In quantities, $9.50 per 100. “Concerning Prayer,** by Rev. John Carter Smyth, C.S.P., 36 pages and cover. Single copy, 20c postpaid ; 5 or more, 15c each. In quantities, $8,75 per 100. “You,** by Rt. Rev. Msgr. Fulton J. Sheen, 104 pages and cover. Single copy, 30c postpaid ; 6 or more, 25c each. In quantities, $16.00 per 100. “Problems of the Postwar World,** by George N. Shuster, Richard Pattee, Frank Sheed, Fulton Oursler, G. Howland Shaw, William Hard, Rev. Timothy J. Mulvey, O.M.I., 128 pages and cover. Single copy 40c postpaid ; 6 or more, 30c each. In quantities, $19.50 per 100, “Saints For The Times,” by Rev. Thomas J. McCarthy, 48 pages and cover. Single copy 25c postpaid; 6 or'more, 20c each. In quantities, $10.00 per 100. ‘*Do We Need Christ?** by Rev. Robert I. Gannon, S.J., 40 pages and cover. Single copy, 20c postpaid ; 6 or more, 16c each. In quantities, $9.60 per 100. **Happiness and Order,** by Rev. Robert Slavin, O.P.. 48 pages and cover. Single copy, 25a postpaid ; 5 or more, 20c each. In quantities, $10.00 per 100. “Love On Pilgrimage,** by Rt. Rev. Msgr. Fulton J. Sheen, 96 pages and cover. Single copy, 30c postpaid ; 5 or more 25c each. In quantities, $13.76 per 100. “Hail, Holy Queen,** by Rev. J. Hugh O’Donnell, C.S.C., 48 pages and cover. Single copy, 25 postpaid: 6 or more, 20c each. In quantities, $10.00 per 100. “The Road Ahead,** by^ Fulton Oursler, G. Howland Shaw, Neil MacNeil, Dr. George F. Donovan and Thomas H. Mahony. 112 pages and cover. Single copy, 35c postpaid ; 6 or nrore, 80c each. In quantities, $17.60 per 100. •‘Christ The King And The Social Encyclicals,** by Rev. Benjamin L. Masse, S.J., 82 pages and cover. Single copy, 20c postpaid ; 5 or more, 15c cfach. In quantities, $8.00 per 100. “The Catholic School In American Life,** by Rt. Rev. Msgr. T. James McNamara, 40 pages and cover. Single copy, 20c postpaid ; 5 or more, 15c each. In quantities, $8.50 per 100. “Advent: Souvenir or Promise,** by Rev. John J. Dougherty, 48 pages and cover. Single copy, 25c postpaid ; 6 or more, 20c each. In quantities $9.76 per 100. ^ “The Eastern Rites,** by Rev. Alexander Beaton, S.A. and Rev. Canisius Kiniry, S.A. 24 pages and cover. Single copy, 20c postpaid ; 5 or more, 15c each. In quantities. $8.00 per 100. “America, Morality, And The United Nations,” by Rev. John McCarthy, 32 pages and cover. Single copy, 20c postpaid ; 6 or more, 16c each. In quantities, $8.00 per 100. “Light Your Lamps,** by Rt. Rev. Msgr. Fulton J. Sheen. 128 pages and cover. Single copy, 40c, postpaid ; 5 or more, 30c each. In quantities, $19.60 per 100. “The Family In Focus,** by Rev. Joseph Manton, C.SS.R. 32 pages and cover. Single copy, 20c postpaid : 5 or more,’ 15c each. In quantities, $8.00 per 100. “Ou’* Faith and Our Public Problems,** by Mr. Jerome Kerwin, 48 pages and cover. Single copy, 25c postpaid : 6 or more, 20c each. In quantities $9.75 per 100. “The American Way,** by Mr. Justice Matthew F. McGuire, 24 pages and cover. Single copy, 20c postpaid : 5 or more 15c each. In quantities, $8.00 per 100. “The Road Back,** by Hon. John A. Matt(hews, LL.D., K.M. 24 pages and cover. Single copy, 20c postpaid; 5 or more, 15c each. In quantities, $8.00 per 100. (Complete list of 125 pamphlets to one address in U. S., $21.00 postpaid. Price to Canada and Foreign Countries, $26.00 payable in IT. S. dollars.) Address; OUR SUNDAY VISITOR, Huntington, Indlono