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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“Patriot Churchmen/* by Rev. John Tracy Ellis. 48 pages and cover. Single copy

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“Light Of Christ/* by Rev. Lawrence J. Riley. 56 pages and cover. Single copy

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“God Deserves To Be Loved/* by Rev. John Schultz, C.SS.R. 32 pages and cover.

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“This Is The Victory . . . Our Faith/* by Rt. Rev. Msgr. Paul J. Glenn. 32 pages and

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“The Quality of Mercy/* by Rev. John S. Kennedy. 36 pages and cover. Single

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“The Church And The World/* by Rev. Eugene Burke, C.S.P. 36 pages and cover.
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“America’s Hope—Our Youth With Faith/* by Rev. Dennis McCarthy, O.P. 32 pages
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“Mary, the Mother of God/* by the Rev. Francis Connell, C.SS.R., S.T.D., LL.D.

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“The Bridge To Better Living/* by the Rev. Joseph Manton, C.SS.R., 52 pages and
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“The Marian Year/* Talks given in Lent, by the Rt. Rev. Msgr. Paul J. Glenn.

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“The Price of Peace/* by the Rev. John LaFarge, S.J., 32 pages and cover. Single

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“Friends of God in the Beginning and in the End/* by Rev. William G. Connare.
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“The Sacrament Idea/* by the Rev. Gerald S. Sloyan, 36 pages and cover. Single
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“The Living Church/* by the Rev. Vincent J. Hart ; Very Rev. Robert J. Slavin

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Rt. Rev. Msgr. John J. Walde; Rt. Rev. Msgr. John J. Cartwright. 36 pages and cover.
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“The Ethics of War/* by the Very Rev. Francis J. Connell, C.Ss.R., 36 pages and
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“Education For Time And Eternity/* by the Rev. Laurence C. McHugh, S.J., 48 pages
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“Names That Live Forever/* by Very Rev. Msgr. John J. Dougherty, 32 pages and
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“In His Likeness/* by the Rev. Eugene Burke, C.S.P., 36 pages and cover. Single

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“Little Windows/* by the Rev. Joseph E. Manton, C.Ss.R., 36 pages and cover.

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“Your Right to Believe/* by the Rev. Edmond D. Benard, 36 pages and cover. Single
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“Sanctify Your Emotions/* by Rev. Sebastian Miklas, O.F.M. Cap., 40 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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“The Ladder of Love/* by the Rev. John A. O’Brien. 40 pages and cover. Single

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“Science and Religion,” by Hon. Eugene J. McCarthy, John Quincy Adams, Dr. Karl

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