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Imprimatur

:

October 28, 1940.

Most Rev. Karl J. Alter, D.D., LL.D.,

Bishop of Toledo.

Copyright, 1940
,
by

The Missionary Society oe St. Paul the Apostle

IN THE State of New York

PRINTED AND PUBLISHED IN THE U. S. A.

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



WHAT IS

CATHOLIC ACTION?

By

REV. JAMES J. O’TOOLE, S.T.D., J.C.D.

New York

THE PAULIST PRESS
401 Wesf 59th Street



PREFACE

To interest anyone in Catholic Action we have to tell them

about it or supply them with appropriate reading material.

Surprisingly enough there is only one easily available treatment

of it in English, Msgr. Luigi Civardi’s Manual of Catholic Ac-

tion. But this Manual is a book and few would qualify it as

easy reading. The need, therefore, of adequate pamphlets is

quite evident. Add to this the experience of so many Catholic

Action groups which, after concentrating on some topic of cur-

rent interest for several months, come around to the conclu-

sion that they ought to have begun their group life with a study

of the principles of Catholic Action. This is a logical conclu-

sion since the basic training of an apostle is precisely the

study of these principles.

The debt of the writer to Msgr. Civardi’s work is hereby

heartily acknowledged. Whatever goes beyond that work, to-

gether with any change in pattern is derived from further

documents and from actual experience in training groups.

The division of our treatment into parts each followed

by its set of questions is designed to provide sufficient matter

for a fifteen minute discussion at group meetings. The

pamphlet ends with a summary which some may prefer to read

first instead of last.

James J. O’Toole,

De Sales College, Toledo, Ohio.

Feast of Christ the King

October 27, 1940



WHAT IS CATHOLIC ACTION?
By Rev. James J. O’Toole, S.T.D., J.C.D.

THE SETTING

The World Scene

MERICAN life is so complicated that a lot of it has to be

automatic. There is, of course, a danger in this: that we

will allow the sphere of the automatic to spread so far that it

engulfs all of living—green lights, red lights, quitting-time,
social security numbers, bank night, democracy, Nazism,

Fascism, cash and carry, call and deliver, how’s tricks, oomph,

money talks. All that’s necessary is for you to hear or see these

and countless other words and signs and you know what to do

or how to feel without thinking about it. When people think,

it slows up traffic and the pace of life bogs down so that we

end up in a jam.

Hence the tendency has been to cut out thinking and make

life more and more automatic so that we can get things done

as quickly as possible.

The radio has accelerated the destruction of thinking. An

announcer is trained to recommend products with such em-

phatic confidence that the listeners will believe and buy with-

out stopping to question the statements. This coming on top

of the advertising in newspaper and on billboard has extended

the sphere of the automatic so far that we are in danger of be-

coming automata or robots.

Is it any wonder then that many of us have missed the

meaning of the oft-repeated words, ^^Catholic Action”?

We’ve never done anything about it or even thought of it

till it becomes for us a mere phrase or label with very little

meaning or no meaning at all. Let’s be honest—^what does it
3



4 WHAT IS CATHOLIC ACTION?

mean to us? “Something that has to do with the Church that

I might look into when I find more time?’’ That’s about it.

Would it surprise us, therefore, to recall that the last five

Popes, Pius IX, Leo XIII, Pius X, Benedict XV, Pius XI,

have never ceased to talk about Catholic Action? that the

more they thought about it, the more they wrote and said

about it? that the thing reached a climax in Pius XI who

scarcely missed an opportunity to expound its principles and

urge their application? that the very first encyclical letter

of Pius XII devotes its final and conclusive section to the re-

affirmation of the Church’s answer to the modern challenge.

Catholic Action?

Just as a preliminary thought to stir up our interest, let’s

recall that Christ’s Church never fails of an answer to the at-

tacks of her enemies.

At the last great crisis, the Protestant Revolution, the

Council of Trent established seminaries and extended the

parochial system to the whole world. Then with the help of

the religious congregations that sprang to her assistance the

main threat to the Church was met and partially dissipated.

Since then hundreds of years have passed. Another crisis is

at hand. Is it possible to meet it with the weapons of the

past? Indeed, it is not!

Because today we have a different world. It is an urbanized,

industrialized world of vast populations and vast ramifications.

The clergy can no longer keep in touch with their own flock

most of whose life is outside the parish. Much less can they

tend to the non-Catholics who are committed to their care

within the parochial confines. This is not a recent condition.

It has become increasingly the case ever since the French Revo-

lution when the ever more successful movement was launched

to imprison Christ in the church buildings and keep Him out

of the rest of life, family, school, press, society, and govern-

ment.

Now this cannot go on! It must be stopped dead, the

damage repaired, and the world restored to Christ!



WHAT IS CATHOLIC ACTION? 5

If there has been any thought that this could be accom-

plished (outside of God’s special interference) with the pre-

viously existing organs of the Church, the case of Russia

alone refutes it. The tide of battle runs too strong. Do we

understand that for the first time in the history of the world,

we have not just a few egoists but a great organized modern

State which advertises the determination to gamble its almost

unlimited resources in a deliberate, serious, unyielding cam-

paign to conquer all men and instill a hatred of God into

every human heart? Yes, you and I are living while it

appears, an unparalleled phenomenon in the whole history of

man.

To the challenge of modern times the Church has her an-

swer and that answer is Catholic Action. The faithful have

been summoned to the side of Pope, Bishop, and priest not only

to repel the invasion, but to turn the tide of battle and reconquer

the world for Christ.

It is this great campaign which will engage our attention

in the pages that follow: and, while we’re at it, let’s say a

prayer that our hearts will be fired with its spirit.

Questions

1. Who was the first Pope to speak of Catholic Action?
When did he live?

2. Then should not all our generation know what Catholic

Action is? Why do they not?

3. What do you think Catholic Action is? Do we know

anyone who has a good knowledge of it? Could we

get him or her to come and explain it?

4. Have we a copy of Pius XIFs first encyclical? What

does he say about Catholic Action?

5. What was the Church’s answer to Protestantism?

6. What is the Church’s answer to the modern world?

Why is it necessary ?



6 WHAT IS CATHOLIC ACTION?

Before We Start

/^NE of the first things we^ll have to say about Catholic Ac-
tion is that it is an apostolate. That word needs stressing

and we will come back to consider it again and again.

To be an apostle means to be out among our fellow men for

God’s glory and the salvation of souls. But you can’t make

any headway toward the establishment of God’s kingdom or

the saving of souls till you’ve tried out your own soul first.

So Catholic Action means preparation for Catholic Action.

This does not mean that we prepare ourselves this year and

wait till next before we begin to act on others. The two things

may go forward simultaneously. As a matter of fact, human

beings are so close together in this day and age that you can’t

prepare your own soul without affecting others. On the other

hand we will not escape embarrassment if we try to conquer

another soul for Christ while our own is alien to His grace

and love. Let’s see what we think of this little story.

A few days ago a young woman said to a priest, ^Tather,

I’m going to join one of those Catholic Action groups.”

Father was a bit surprised. He glanced at the girl, then

turned his eyes to the window. Finally he spoke and his words

were unexpected. “Just what for?” he asked.

It was the young woman’s turn to be surprised. She got

off a preliminary “We-11” and waited for words to come.

None came. “I just thought I’d like to,” she floundered help-

lessly.

“My dear girl,” said the priest, “on yonder table I see the

picture of a rather handsome young man. If I’m not mis-

taken you’re keeping company with him at the present moment.

Now I happen to know that he’s not a Catholic. ...”

“What’s the matter with that?” interjected the young

woman quickly.

Father looked out of the window again. It was a long time

before he answered. When he did it sounded as if he were

talking to himself. “People who go in for Catholic Action,”



WHAT IS CATHOLIC ACTION? 7

he said slowly, ^^are people who have definitely determined to

follow the mind of the Church in their daily life so that they

may use their influence sincerely to conquer other souls for

Christ.” He paused for a moment, then added, ^^May I in-

quire whether you had anything like this in mind when you

spoke of joining a group?”

There was a protracted silence.

Here’s another.

When Mr. Paul McGuire was in Toledo he told me of a

parish priest in the East who confided that he hadn’t much

hope for Catholic Action. group of men from my parish

came in to talk about a study club,” he stated. “They are all

employers. When I asked them what they wanted to discuss

they said they were thinking of Communism. Isn’t it strange,”

he mused, “how the first thing that comes into our mind is the

sins of other people? I wonder why they didn’t think of them-

selves. They might have said flet’s study our duties as Chris-

tian employers.”

“There was a group of women who came in before that,”

he continued. “They were well-to-do, happily married wives

and mothers and—(he shrugged his shoulders)—they wanted
to study Divorce.”

Many people use the term Catholic Action with only a vague

idea of what it means. This often keeps them from doing any-

thing about it but sometimes it does not. When they go ahead

nevertheless they generally end up by substituting their own

ideas of it for the principles laid down by the Popes and Bish-

ops. As a matter of fact, the thing has been authoritatively

outlined and we ought to shape our minds to the outline, not

the outline to our minds.

What do you think of the following?

Bulletin Board Notice—^‘^Do your part in Catholic Ac-
tion—Sell your Quota!”

“Hello, Father, can you send me over a couple of those

Catholic Action youngsters? I’ve got a little job to do that

is real Catholic Action.”



8 WHAT IS CATHOLIC ACTION?

Questions

1. What is the first thing to keep in mind about Catholic

Action?

2. Why does it involve preparation?

3. Can the two things go forward simultaneously?

4. Does Catholic Action exclude the observation of de-

fects and sins in the society around us? Then what

was wrong with the attitude of the young woman and

of the study club members?

5. Have the principles of Catholic Action been authorita-

tively outlined? What obligation does that impose upon

us?

6. Is it all right to use Catholic Action as just another mo-

tive to get things done? What do you think of the

bulletin board? Of the request for help?



WHAT CATHOLIC ACTION IS

Five Elements Examined

LL sorts of activities and societies are called Catholic Ac-

tion. Is that all right? Yes, it is, in a general way. How-

ever, to distinguish Catholic Action properly so-called from

the broader sense of the term, we must keep four words in

mind: apostolate, organization, hierarchy and mandate.

Any act conformable to the principles of the Catholic reli-

gion might be called Catholic Action, e, g,, to say one^s morn-

ing prayers. But Catholic Action in its proper sense signifies

an apostolate so this definition is insufficient.

Supposing that the above-mentioned act was not only con-

formable but also favorable to the Catholic Religion, for exam-

ple, to convince others that divorce is an evil, then it would be

apostolic. But this, too, falls short because Catholic Action

is not merely an apostolate. It is an organized apostolate.

Then we might ask, are there not many organizations with

an apostolic scope that are, moreover, approved by the hier-

archy? The answer would be affirmative. You have leagues

against profane language, societies on behalf of the educa-

tional theater or moving picture, or on behalf of the Catholic

press. Nevertheless, here again we miss certain elements for

lack of which such associations may not be called Catholic Ac-

tion in the strict sense. These elements are universality and

authority. Catholic Action in the proper sense is not limited

to one or another scope but includes every form of apostolate.

It is, moreover, carried out at the special behest, not merely

with the approbation, of the Bishop.

Summing up therefore—any of the activities or organiza-
tions mentioned above may be called Catholic Action in a broad

sense; it is only the last which merits the official name of

Catholic Action.

Pius XI defined Catholic Action as ^The participation of

the laity in the apostolate of the Church’s hierarchy.”

9



10 WHAT IS CATHOLIC ACTION?

In this formula there seem to be five essential elements:

1. Apostolate, e,, a mission for the glory of God and the

salvation of souls.

2. Lay, e,, its membership is lay and the projects are

undertaken by said laity. The clergy and religious play a

necessary role in Catholic Action but they do not compose it.

3. Auxiliary and subordinate to the hierarchy. The apos-

tolate of the hierarchy is the principal, true and strictly so-

called apostolate; that of the laity is secondary and auxiliary.

In other words, they help the hierarchy in every event, and

as best they can.

The necessary and immediate consequence of this auxiliary

apostolate is that it is subordinate and subject to the principal

one of the bishops.

4. Organized. The word “hierarchy” in our definition

implies that Catholic Action must be organized. A hierarchy

means a sacred rule or power and it results from a series of

persons exercising power not in a separate and independent

way, but in subordination and unitedly, e, g., Pope, Bishop,

Priest. If the hierarchy is organizational so will its apostolate

be organizational; hence Catholic Action, too, because it is a

participation in the hierarchic apostolate. It has been the

common experience of many great Catholic Action movements

that all attempts come to naught where there are no close ties

between local units and central committees.

• S. Consecrated to the triumph of the Kingdom of Christ.

This is the supreme “end” of Catholic Action. If Catholic

Action is a participation in the hierarchical apostolate it must

desire precisely what the hierarchy does, i. e,, that Christ

should reign in each soul, in families, and in society at large.

Hence, filling out the first definition we can describe Catho-

lic Action as: “The organization of the Catholic laity, conse-

crated to the apostolate in aid of, and in direct dependence on

the hierarchy, in view of the triumph of the Kingdom of

Christ, in individuals, in the family, and in society at large.”-^

Civardi.



WHAT IS CATHOLIC ACTION? 11

Questions

1. What element must be added to an act conformable to

the Catholic religion before that act can be apostolic?

2. Is the simple fact that an act is apostolic enough to

constitute it Catholic Action in the strict sense?

3. What two things would still be lacking if you had an

organization with an apostolic scope, which was ap-

proved by the Bishop?

4. How does Pius XI define Catholic Action? Name its
five essential elements.

5. What is meant by “apostolate?” Why is it called *lay?
Could there be such a thing as a Catholic Action or-

ganization composed entirely of clergy?

6. What is meant by “auxiliary?” Would it be Catholic

Action to undertake an apostolate without the knowl-

edge of the bishop or without his mandate?

7. What is meant by a hierarchy? Who constitute this
series of persons in the Church? Why must Catholic
Action be organizational? Why do attempts at Catho-
lic Action frequently come to naught.

8. Give Civardi^s definition.

The Gool at Which We Aim

conquer the world for Christ is the supreme goal of Catho-

^
lie Action. If we are not clear about that, the cause will

be lost so far as we are concerned. Only when we know what

we are after are we able to figure out the steps to bring us

there. So our first job is to impress on our minds the supreme

aim of Catholic Action, which our definition states is ^^the

triumph of the Kingdom of Christ, in individuals, in the fam-

ily, and in society at large.”

We can be clearer about this by stating more fully what
such a triumph involves.



12 WHAT IS CATHOLIC ACTION?

First of all it involves the restoration of Christas Kingship

in the territory whence He has been expelled. To repair the

ravages of secularism is the principal and most imperative aim

of Catholic Action. In this field secularism is the very reverse

of Catholic Action, for secularism seeks to dethrone Christ

where He is enthroned whereas Catholic Action seeks to en-

throne Christ where He is dethroned.

Secondly, Catholic Action involves the defense of the pres-

ent borders of Christ’s Kingdom. It would be a hopeless task

to repair the damages of secularism if the march of its armies

were not simultaneously halted; because what was gained in

one territory would be lost in another. In this function espe-

cially Catholic Action has been successful time and again in

our own country, as witness the defeat of so many attempts

to disestablish the Catholic school system and to pass immoral

legislation.

Catholic Action, though not the same as Missionary Ac-

tion, proposes nevertheless to extend the Kingdom of God

into new territory and conquer souls for Christ who have

never known His Kingship. This is indeed the principal

function of Missionary Action, but is essential to Catholic

Action, too, wherever it is found.

Finally, Catholic Action consolidates the gains made for

the Kingdom of Christ. No matter how heroic the exploits of

our revolutionary ancestors at Lexington and Concord and on

the Delaware, all would have been lost had not a stable gov-

ernment followed. Gains must always be consolidated or we

shall find ourselves with a house built on sand.

The supreme aim and the whole aim of Catholic Action

may therefore be summed up in one sentence—to restore, de-

fend, extend and consolidate the Kingdom of Christ, in indi-

viduals, in the family, and in society at large. Such is the

goal toward which we bend our steps.

Although such an aim is definitely religious and spiritual

and not at all material or political, it does not follow that the

means we use in achieving it must be purely religious and



WHAT IS CATHOLIC ACTION? 13

spiritual. In a certain sense, nothing is farther from the prac-

tice of Catholic Action which proposes to use any good means,

material or spiritual, to bring about the reign of Christ. The

plain fact is that in our day a purely material activity may

be much more conducive to a spiritual end than a purely reli-

gious activity. Helping along a young man who is just starting

in at your office or a young wife who has just moved into your

neighborhood may be a case of strictly material means, but it

is the very stuff and substance of which Catholic Action is

made.

Discussion

:

Questions

1. Why do we have to know the end first before the

means?

2. What is meant by restoring, defending, extending, con-

solidating Christas Kingdom?

3. Could we think of an example of each in regard to indi-

viduals, families, and society at large?

4. Is the supreme aim of Catholic Action material or

spiritual?

5. How about the means?

Secularism Destroys

*W7HEN addressing various groups on the subject of Catho-

lie Action a speaker almost inevitably will be faced by a

questioner with the demand, “All right, but precisely what do

you expect us to do about it?’’

The repetition of this experience soon makes the reason

apparent: Catholic people are puzzled about what is expected



14 WHAT IS CATHOLIC ACTION?

of them because they cannot see much that is wrong about

the world in which they live. They have grown so used to

Secularism that they are almost completely unaware that the

framework of the society which molds their lives is near the

very contrary of what God would have it to be.

The final triumph of the Kingdom of Christ is indeed a

distant goal and many a stage must be traveled before its ac-

complishment.

In order to enumerate definitely such intermediate stages

and outline clearly the tasks to be performed, we can do no

better than review the accomplishments of Secularism in re-

cent centuries. Because it is the triumph of Secularism that

has made Catholic Action the absolute necessity of our par-

ticular day. Knowledge of what’s wrong with our world will

make it easier to see what’s to be righted.

Before the sixteenth century the Church had pretty well

succeeded in laying the foundations of the Kingdom of God

in this world. All human institutions were building with Christ

as their corner stone.

The first turn in the tide, the beginning of modern Secu-

larism, is marked by the Protestant revolution. Luther and

his contemporaries said—let’s do away with the Church. They
were sufficiently successful to initiate the trend which became

a drive at the time of the French Revolution. Only the drive

went further. This time it was against the Saviour of man-

kind, and the battle cry could be heard in the world—let’s do
away with Christ. By the nineteenth century the drive was

almost universally triumphant and its leaders were ready to

complete their task with the final slogan—let’s do away with
God.

So you and I are born into a world where the final cam-

paign against God has begun. It has been a matter of stages.

First of all they said—^we will take God out of government;
and they not only planned it but they did it by the complete

separation of Church and State.



WHAT IS CATHOLIC ACTION? 15

Then they said—^we will take God out of education—and
they not only said it but they did it. We have only to look

around.

Then they said—we will take God out of business, and la-
bor and economics—and they destroyed the old guilds and
told capitalists, business men, industrialists and bankers

—

when it is a question of profits, anything goes.

Then they said—we will take God out of the family—and
their plan has succeeded. On all sides religious marriage was

supplanted by a civil ceremony. They knew that Christ had

said “what God hath joined together let no man put asunder’’

so they passed the laws permitting divorce.

The next object of attack was the children who might be

born as fruit of the watered-down marriage contract, and

propaganda for eugenics and mercy-killing followed on the

heels of contraception and abortion. The ethics of the med-

ical profession were de-Christianized and the Law was denied

its basis in the Ten Commandments.

They took God out of entertainment, out of the theater,

out of the movie; they paid no attention to Him or His rights.

Literature declared its independence. The press passes God

by in discreed silence; books and weeklies deliberately re-

ject Him. Many of the pulp magazines went the whole way

and became an outright campaign in the interests of God’s

enemy, the devil.

Outside of church buildings the name of God is scarcely

mentioned except in profanity. Social pressure is so much

against it that the subject of religion is excluded even from

private conversation. So far has Secularism progressed that

in our day we see the threat of its final triumph in the total

rejection of God. Militant atheism is on the march.

It is this success that has made Catholic Action the neces-

sity of our day. The steps of Secularism indicate the stages

we must travel. The undaunted soldier is now in position to

estimate his immediate tasks in the great campaign to recon-

quer the world for Christ.



16 WHAT IS CATHOLIC ACTION?

Questions

1. Why are Catholics often puzzled about what Catholic

Action proposes to do?

2. Why is Catholic Action so necessary in our day?

3. What had the Catholic Church succeeded in doing be-

fore the sixteenth century?

4. Name three rejections in the rise and progress of Secu-

larism.

5. Mention the various spheres in which Secularism has

been very successful in separating man from God.

6. How does the enumeration of these various steps help

the apostle of Catholic Action?

Catholic Action Restores

S
INCE Catholic Action in the strict sense implies a man-

date from the hierarchy we shall confine ourselves here to

a compact statement of its chief particular aims as contained

in papal pronouncements.

The very first and the most immediate of all particular

aims, the Christianization of consciences, cannot be stated

compactly and is reserved for fuller treatment below. The

other aims, being so many stages on the road to the supreme

goal, the triumph of the Kingdom of Christ, are as follows:

1. Co-operation with the Parish Priest in Parochial Reli-

gious Life. For example: in preparing and ensuring the suc-

cess of religious functions, sermon courses, missions; in pre-

paring children and the sick for the Sacraments; in teaching

catechism; in the church choir.

2. The Intellectual Apostolate. This means the spreading

of Christian ideas to people outside and beyond the confines

of Catholic organizations. Catholic Action proposes to ^^actu-

ate’’ Catholic principles in all sections of social life. To ac-

complish this Catholic principles must first be known, asserted

and diffused. This is primary and precedes all other activities.



WHAT IS CATHOLIC ACTION? 17

3. The Christianization of the Family, i, in preparation

for Sacramental marriage and in molding parents and children

to the fashion of the Holy Family.

4. The Defense of the Rights and Liberty of the Church

so that she has that position which Christ has assigned to

her and thus may be able to make herself the mistress and

guide of all other societies. These are no more than the rights

of Jesus Christ Himself, and they are the rights of every reli-

gious conscience.

5. Co-operation in the Scholastic Field by helping the

Church in the foundation and maintenance of her own schools

and in the Christianization of all other schools.

6. The Promotion of the “good’’ Press.

By press is meant books, pamphlets, periodicals and news-

papers. By the “good” press we mean not an inoffensive one

but one that positively spreads and defends Christian dogma

and morals, hinders the effects of the bad press and educates

in Christian spirituality. In this field Catholic Action first

must form consciences in regard to the fundamental problems

of the press, especially of the daily press; second, it ought to

prepare its own press and not only a Catholic press but also

a Catholic Action press.

7. The Moralization of Manners.

This involves a positive work, namely, the education of

consciences, because the loss or distortion of the moral sense

is the great scourge of our times; and a negative work, i. e,y the

defense of public good behavior. This defensive work, which

is indeed a shallow accomplishment without the positive work,

is aimed at scandals such as immoral literature, indecent spec-

tacles, moving pictures, dramas, indecent fashions, prostitu-

tion, blasphemy, degraded speech, alcoholism, and so forth.

Here one can collaborate with State authority and institutions.

Also still more private works of assistance and prevention are

needed like clubs for young men, circulating libraries, moral

plays and amusements.



18 WHAT IS CATHOLIC ACTION?

8. The Christian Solution of the Social Question.

This is to be accomplished in two ways: first, indirectly

by educating consciences in Christian principles (without which

all exterior laws and reform are mere scene-painting)
;

sec-

ond, by promoting and assisting all the organizations and en-

terprises that set out to apply Christian principles to politico-

social life.

9. The Christian Inspiration of all Civil Life—laws, ordi-
nances, public institutions. Quite outside of party politics,

this is to be accomplished by direct and indirect means. It is

to be done indirectly by the Christian education of consciences

and the propagation of Catholic principles in public life; di-

rectly, by way of intervention with the public powers for the

safeguard of the religious conscience and by the realization

of Catholic principles in laws and public institutions.

Question

Every militant apostle of Catholic Action should know

these particular aims by memory. Do you?



GETTING READY

The First Move

TT is difficult to overstate the importance of the immediate

aim of Catholic Action, vtz.y the Christianization of con-

sciences. Without it our apostolate to others becomes impos-

sible because, as Pope Pius XI quoted, ^^No one gives what he

has not got.”

Hence, all Catholic Action has two distinct parts. The

first is a preparatory part which consists in the formation of

its own members for the apostolate. The second is the actual

apostolate whose chief fields we have just enumerated.

If we are going to convert the world, the first people we

ought to convert are ourselves. Here we differ from all other

movements of reformation. Liberal reform movements are

all for correcting the other fellow, but never for reforming the

reformer.

A priest friend of the writer put the matter quite con-

cretely in the following words:

The aim of Catholic Action is to make every action in-

tensely Catholic. At least with this definition one can get up

in the morning and immediately start Catholicizing his actions.

He can take a cue from the prayer. The Breastplate of St.

Patrick, and find Christ before him, behind him, on his right

side and on his left, while dressing, praying, eating breakfast,

talking to his wife, taking his car out, driving, working, talk-

ing, in business, in labor, in drinking, in bowling, at the ball

park, and in the movies. It opens up possibilities even for

slogans, such as ^Eat with Christ,’ Talk with Christ,’ Walk

with Christ,’ Tlay with Christ’; ^Christ in the Office,’ ^Christ

in the Barbershop,’^ ^Christ at the Telephone.’”

Here is what the Popes said about this preparatory Chris-

tianization of our own consciences. Pius X, ^^Only when we

19



20 WHAT IS CATHOLIC ACTION?

shall have formed Jesus Christ within us, shall we be more

easily able to give Him back to family and society/^ Benedict

XV, “Christ must be formed in the conscience of each Catho-

lic, before Catholics can be ready to fight for Christ.’’ Pius

XI, “The profoundly Christian formation of the members of

Catholic Action is presupposed: fruitfulness comes second.”

Hence, both reason and authority point out that Catholic

Action is primarily a formative, educative action.

This will be the predominant task of all Catholic Action

organizations for the young, because the young are precisely

in their period of formation when they enter such organiza-

tions. This does not mean that adult groups need not work

for this end. In fact, it would be a very bad mistake for them

to deduce any such thing. Because, in the first place, it is

perfectly obvious that all men simply must reproduce Jesus

Christ in themselves. But Christ is an inexhaustible model.

There is required, therefore, of all, of the older as well as the

younger, a continuous spiritual perfectioning with its pre-

requisite a life-long education.

In the second place, the adult constantly finds himself in

new conditions and with new responsibilities. As a result,

further education is necessary. During the infancy of their

children, a father and mother need not know much more about

the matter than what concerns their children’s physical health.

But when that period has passed they are under the constant

necessity of keeping ahead of their sons and daughters. If

they neglect to develop their own ideals in proportion to

their increasing responsibilities, they may quite possibly lose

their children not only for Christ but for themselves, too.

Whether for young or for adults, therefore, preparation

must go forward in two ways, viz.^ both in depth and in width,

in intensity and in extent, in a deeper imitation of Christ, and

in ever widening fields. “The formation of members of Catho-

lic Action is complete when it is religious, moral, social and

apostolic.”

—

Civardi. We are now ready to turn our atten-

tion to these four characteristics.



WHAT IS CATHOLIC ACTION ? 21

Questions

1. What is the immediate aim of Catholic Action? Why

is it necessary? What do the Popes say about it?

2. Give some examples of what it means.

3. What position does it occupy in Catholic Action for

the young?

4. Give two reasons why adult groups are not exempt

from this task.

5. On what four lines will the formation of the lay apostle

develop in depth and in width?

Religious Formation

^T^HE immediate task of Catholic Action is to Christianize

consciences, to prepare its members for the apostolate by

their religious, moral, social and apostolic formation. We

shall concern ourselves first with the religious formation.

To be religious youVe got to be touchy about your rela-

tionship with God. Every Catholic should be that way. Pius

XI made no exceptions when he said in the encyclical Rerum

Omnium that the faithful should be made to understand

thoroughly that sanctity of life is not the privilege of a few

to the exclusion of the rest but that all are called to it and the

obligation rests on every one of them.

If this is so for alb Catholics how much more intense should

be the religious preparation of the militant apostle of Catholic

Action! Our duties toward God are very definite and obvious-

ly they are nothing we can be vague or negligent about. Such

defects as Exteriorism and Religious egoism are incompatible

with the apostolate so the apostle must be trained in such

conscientiousness about his duties toward God as will render

unlikely his contracting either of them.

Exteriorism consists of empty ceremonies, barren exterior



22 WHAT IS CATHOLIC ACTION?

practices that do not arise from the springs of interior life. If

you are milking the Mass dry of what it’s got for your sancti-

fication you needn’t worry about Exteriorism. If you are at-

tending Mass merely from habit or human respect then Exte-

riorism has got you.

Religious egoism is most manifest in the exclusively ‘‘gim-

me” Catholic who reduces religion to petition and confines this

to requests for temporal favors. It puts religion “on a busi-

ness basis.” This spurious religiosity is not so very different

from Paganism. Pagans prayed in order to make their divini-

ties feel good so that they would lavish favors in return and

keep disasters far away. Paganism scarcely knew the rela-

tion of adoration, or trust, or love, or generous self-devotion

between worshiper and worshiped.

A good religious formation must prepare a man for the ful-

fillment of all his duties toward God, for the interior acts first

and then for the exterior acts as their natural flowering. Re-

ligion should be like a leaven that lightens and sweetens the

whole of life in the words of St. Paul
—

“Let, therefore, those

who weep be as if they wept not, and those who rejoice as if

they rejoiced not, and those who buy as if they possessed

not . . . for the mask of this world passeth away.”

It should be the motive force, too, that arouses from leth-

argy and directs our acts toward their supernatural end so that

every single move is a step toward God. Beyond these things

lie the heights of sanctity where the Christian Apostolate seeks

to form its members in a true reproduction of Jesus Christ, the

model of all perfection. The aim of Catholic Action, here,

is to have more abundantly that life which Christ came to give.

In a story called Brother Orchid that appeared some time

ago in one of our popular weeklies, an ex-convict was de-

scribed as stumbling into a monastery to take refuge from the

pursuit of the gang-leader who had succeeded him in control

of the rackets during his sojourn in prison. Gradually “Little

John” was introduced to the life of the founder of the religious

order and reluctantly his admiration increased. Being fully



WHAT IS CATHOLIC ACTION? 23

acquainted with the sick confusion of modern life “Little John’^

knew very well that little help could be expected from the type

of men that modern life produces. So as full understanding

of the character of the Blessed Founder dawned upon him,

“Little John” gave birth to this profound observation, “Say,

yuh know we need more guys like that now a’days. What do

you call ’em? Saints? Yah! That’s it.”

That is the point. We need a lot more saints, not Saints

with a capital S, but saints with a small s. Anyone who thinks

that modern man with his lack of spirituality and moral in-

differentism is going to heal the sickness of society has gone

wrong on his diagnosis of the disease.

The first task of Catholic Action is to intensify the reli^

gious life of its members.

Questions

1. Ought religiousness be a characteristic of all Catholics?

What follows in regard to the militant apostle of

Catholic Action?

2. What is meant by exteriorism and religious egoism?

How do we stack up beside the pagans here?

3. What will a good religious formation do to a man?

What is meant by saying that religion should be the

leaven and motive force of life?

4. Do you think we need more saints in the modern world?

What are YOU going to do about it? Has your group
got a program for the religious formation of its mem-

bers?

Morol Formation

J
UST as religious formation aims at integrating our relation-

ship with God, so moral formation consists in checking up

our personal standards and our connection with our neighbor.

We all know that this matter is roughly contained in the



24 WHAT IS CATHOLIC ACTION?

last seven of the Ten Commandments and in the evangelical

counsels. When by knowledge and practice we succeed in pat-

terning our life according to these rules we are said to have

attained the corresponding virtues. This should be the aim

of all Catholics. For Catholic Action groups it should consti-

tute an intensive program.

The whole thing can be put briefly by stating that the hu-

man will has to be prepared along four lines before it can

handle the problems of personal life and the problems of rela-

tionship with one’s neighbor. We must be trained in prudence,

in justice, in temperance and in fortitude. In acquiring pru-

dence we learn how to apply our rules to the numberless situa-

tions that make up life. The temperate man will be the enemy

of excess in the use of things that God has given us. We will

insist, if just, in holding intact the good and goods of our fel-

low man. Fortitude keeps a man unafraid as obstacles in-

crease and friends desert.

Only a few fundamentals to any program of moral forma-

tion may be advanced here.

Training of the will should not be confined to just the

bigger matters but should include the so-called smaller mat-

ters, too. Many of us who would resent the larger accusations

are conscienceless regarding the little things. We follow popu-

lar standards just as faithfully as if they were the standards of

Christ and we are unabashed to admit it with the shameless

phrase, ^Well, everybody does it.”

Moral duties are substantially the same for all but they

vary according to state of life. The discipline of obedience

is not so strict for the adult as for the young, and the duties

of chastity differ before and after marriage. This should be

taken into account in selecting the material for group discus-

sion. We should remember, too, that perfection is attained

one step at a time and not in a single leap. Hence Catholic

Action plans will include a short-range program as well as a

long-range program. Little by little complete moral forma-

tion shall be reached.



WHAT IS CATHOLIC ACTION? 25

A question might easily arise as to the obligation of Chris-

tians to follow the evangelical counsels of poverty, chastity and

obedience. The answer is yes—in so far as they are compati-
ble with the duties of one’s state in life. When they conflict

with such duties then the duties prevail, otherwise, the coun-

sels are to be followed.

As a matter of fact the evangelical counsels constitute a

program for anyone who rightly claims to be a Christian. To

think that they are for religious alone is to be unquestionably

and thoroughly mistaken. The difference between religious and

ordinary Christians is just this: that the religious have prom-

ised to observe these counsels “and have put themselves into

easier conditions for realizing their ideal.” If this be so in

the case of any Christian there can be no doubt that the coun-

sels must be included in the training of the lay-apostle.

It is just as well before concluding to call attention to a

deadly enemy that stands across the path of the militant of

Catholic Action. That enemy is spiritual pride. When we

begin to think that we are better than other people, the end of

all this beautiful apostolate is very near. As far as the writer

can understand the humility of saints, it comes to just this—

that the nearer you are to Christ, the farther away from Him

you feel.

Questions

1. In what does moral formation consist? Where is the

matter of it contained?

2. In what four virtues must we be trained to handle these

problems?

3. Does moral formation take in the whole law of God?

4. What differences should be taken into account in se-

lecting the material for group discussion?



26 WHAT IS CATHOLIC ACTION?

5. Why have a short-range as well as a long-range pro-

gram of Christian perfection?

6. Must the evangelical counsels be included in our pro-

gram?

7. What must be avoided in the business of moral forma-

tion?

Social and Apostolic Formotion

T ET’S recall that we are considering the preparatory part of

Catholic Action which consists in the formation of its own

members for the actual apostolate. This preparation has to

be religious—moral—social—-apostolic. There remains to be
treated the latter two.

Social formation is nothing more than an extension of the

moral development that we touched on in the previous article.

Since men are social beings as well as individuals we find them

tied up with their neighbors in a number of special ways: as

fellow citizens, as fellow laborers, as professional men and

women, as legislators and so forth. In this manner we are all

bound together in a social fabric with very definite relations

to one another. Social education teaches us how we are to

translate Christ’s gospel in these social relations; how social

and political problems are to be solved “in the light of Chris-

tian thought and on the lines marked out by the Church.”

—

Civardi,

A lot of work has already been done along this line and an

enormous quantity of literature is available for group train-

ing. The fact that so much has been done perhaps has ob-

scured the further fact that the greater part of the task re-

mains.

All who desire to conquer the world for Christ must cast

off the shell of indifference and set about the job of enlighten-



WHAT IS CATHOLIC ACTION? 27

ing themselves on social and political problems. In the Encyc-

lical Ubi Arcano Pius XI declared that Catholic Action must

form ^^consciences so accurately Christian as to know—at any
moment in every situation of private or public life—how to
find, or at least thoroughly to understand, and apply the Chris-

tian solution of the manifold problems that present themselves

in the several conditions of life.’’ How very much we need

this formation we shall never know till we get down to the busi-

ness of training ourselves. Then for the first time it may

dawn on us how long we have been playing the old secularist

game of having two consciences, one for private life and the

other for economic and political life.

The formation of the militant of Catholic Action is not

complete till the vital spark of the ^^apostle” has been fanned

into flame. To be apostolic is, first of all, to be generous.

We have always had in our midst many an excellent Catholic

who lacked nothing but the love of souls to make of him a

complete Christian. It is this lack more than anything else

that has left us cold while God was stolen from the hearts of

our fellow-men. Now, the secularized world must be won

back. It can be done only by men who love and have the

courage of love. Courage is the second apostolic virtue. To

conquer for Christ is to fight for Christ and the odds are so

great that the recruits must be trained in a deep, calm, un-

swerving courage.

So every Catholic Action association must be a school of

apostolate. Practically this means a school in which the par-

ticipants learn the nature, end, principles and program of

Catholic Action. It was to furnish Catholic Action groups

with an outline for such a training that the present pamphlet

was undertaken.

All of this is especially important for youth and where

Catholic Action movements have taken hold in grade and high

schools, their principal scope will be to impart such ideas to

the future militants envisioned by Pius XI as a ^^pacific army

of apostles, wishful to win souls to Christ and to the Church.”



28 WHAT IS CATHOLIC ACTION?

Questions

1. How are citizens, workers, professional men, and legis-

lators tied up with their fellow-men? What do we call

these relationships?

2. What will the formation of the lay apostle involve here?

What did Pius XI say about it? Have any of us ever

read the social encyclicals? Do we know any one that

has? Could we get him or her to help us out?

3. Is the formation of the members of Catholic Action

complete when it is religious, moral, social?

4. What two virtues are required here? Practically, what

will the training include? For whom is this especially

important?



THE APOSTOLATE ITSELF

Helpers of fhe Hierarchy

WE TURN quite naturally now from preparation forCatholic Action to the Apostolate, itself. It is toward
this that we have been tending and it is with this we shall be

occupied from here on. Now what is an apostolate? An

apostolate is a “mission.’’ So in the Church an apostolate

will mean a “mission for the spiritual salvation of our neigh-

bor.” Hence it is peculiar to the apostle to save the souls of

others. In fact, he saves his own soul by saving the souls of

others.

Furthermore—no apostolate is easy. To conquer souls for
Christ means going after them, searching them out and work-

ing on them. The Catholic who confines himself to the busi-

ness of his own soul has no more right to the title of “apostle”

than would the Twelve had they remained behind closed

doors in the Upper Room after the descent of the Holy Ghost.

So much for any apostolate. The apostle must save the souls

of others and he must labor and toil at that task.

Now we know that the twelve disciples and their successors,

the Popes and Bishops, are the properly so-called and true

apostles. They were commissioned directly by Christ to teach,

govern and sanctify all men. Hence if these tasks are under-

taken by the laity it will always be as helpers or appointees of

the Catholic Bishops.

Such a lay apostolate has always existed in the Church.

Side by side with the clergy and religious have labored the

faithful and they continue to do so today. Any help of this

kind has ever been approved, appreciated and praised by the

Hierarchy.

What is new about the modern apostolate is Catholic Ac-

tion. Never before has the laity been organized and commi^-

29



30 WHAT IS CATHOLIC ACTION?

sioned on such a universal scale to take its place beside the

clergy and religious.

All right, Catholic Action is a call to the laity. We must

add that it is an invitation to all of the laity. Whatever other

excuse Catholics may now advance for non-participation it

surely cannot be the ancient one that “No one has hired us.’^

Pius XI is very explicit when he writes to Cardinal Bertram

“Catholic Action is a universal and harmonious action of all

Catholics, without exception of age, sex, social condition, cul-

ture, or social or political tendencies.’’

However, “Many are called but few are chosen.” Since

“Not all can take this saying,” Catholic Action cannot expect

to number in its ranks the great mass of the faithful. Although

never ceasing to increase, it will always remain a select group,

a special battalion, a sort of spiritual aristocracy.

As we remarked above Catholic Action gets its right to be

called an apostolate because it is auxiliary to the apostolate

of the Bishops. But what distinguishes Catholic Action from

any other apostolate is the mandate of the Bishop. It oper-

ates under orders from the Bishop for the salvation of souls.

In a word, it is the help that the Bishops need, not merely the

help that they get. This makes Catholic Action an official

apostolate different from and superior to every other form of

apostolate. It is united to the Hierarchy and forms with it

one thing. For this reason it shares in the dignity and honor

of the Hierarchy whose glory it is to co-operate with God in

the salvation of immortal souls. Hence, too, it can be right-

fully said that Catholic Action constitutes a quasi-priesthood.

Indeed this is insinuated in Pius XI’s Ubi Arcano when he

writes “Say to your faithful laity that when they, united to

their priests and their bishops, share in works of apostolate

and of individual and social redemption, then more than ever

are they, the 'chosen race,’ the 'royal priesthood,’ the 'holy

people,’ the people of God extolled by St. Peter.”



WHAT IS CATHOLIC ACTION? 31

Questions

1. What is an apostolate? Is it easy?

2. What are the two apostolates that have always been in

the Church?

3. What is new about Catholic Action?

4. Are all Catholics invited? Will all accept? There-

fore, what will Catholic Action remain?

6. Why does it share in the dignity and honor of the

Hierarchy?

7. What remarkable conclusion follows from all this?

Obligation: This Apostolate is Obligatory

A LL Catholics without exception have been invited to take

part in Catholic Action. This is the same as to say that

all Catholics can participate. But there is a further ques-

tion. Do they have to? Are we all bound in conscience to

share in this modern apostolate? The answer is a complete-

yes! We must all contribute something to Catholic Action

—

how much is still another question to which we shall turn our

attention below.

In order to be clear about this obligation let us distinguish

Catholic Action from other forms of lay apostolate. Supposing

there had been no call to Catholic Action, would some form of

apostolate be required of all Catholics by the very fact that

they are Catholics? Yes, it would, because to be a Catholic is

to be an apostle.

Let us consider first this universal obligation of all Catho-

lics to exercise some form of apostolate and second let us ask

whether the duty of Catholic Action in particular is just as

universal.



32 WHAT IS CATHOLIC ACTION?

Besides the reasons which we advance here and now to

prove the universal obligation of an apostolate there is a fur-

ther one which merits separate consideration. That reason is

the doctrine 'of the Mystical ; Body of Christ. The other

reasons are as follows:

1. The apostolate of the laity has been stressed so fre-

quently and for so many centuries in the writings of Sovereign

Pontiffs, Fathers and Doctors of the Church that it could right-

fully be enumerated among ^The precepts of the Church.’’

2. We are all required to love God. But a love that does

not work for God’s glory and the salvation of His creatures is

no true love. Our love, therefore, must include the apostolate.

3. God^y^^nts all men to have faith and grace. He wants

them to receive faith and grace not by any means whatsoever

but specifically by prayer and speech and action. But these

are human acts. In other words grace and faith are to be trans-

ferred from man to man. . This means, by apostolate.

4. We all owe Christ a debt of gratitude. How can we

repay it better than by bringing Him souls to quench His

thirst? Again—-the apostolate.

5. We rnust love our neighbor as ourselves. If self-love

demands that we ensure our salvation, love of neighbor

demands that we work for his salvation; which is nothing else

but the apostolate.

6. The same is explicit time and again in the words of

Christ, ^^no man lights a lamp and puts it beneath a bushel

but on a lamp stand that it may give light to all that are in

the house.”

7. The “Our Father” which is so often on our lips is tinged

with irony, not to say hypocrisy, unless it comes from the

mouth of an apostle. “Thy will be done on earth as it is in

heaven”
—

“Give us (not give me) this day . . .” How are we

sincere when we utter these aspirations without intending to

do anything to realize them?

8. Baptism makes us citizens of the Church. But every

citizen has to make some contribution to the welfare of his



WHAT IS CATHOLIC ACTION? 33

community, otherwise he is a parasite. Therefore a citizen of

the Church must be an apostle.

9. By Confirmation we become soldiers of Christ. But a

selfish soldier is nonsense. Any militia must abandon itself

to the general interest. What else is Christian warfare but

the apostolate? Every apostle must be a fighter, and every

fighter an apostle. Confirmation is the Sacrament of the lay

apostolate.

For these reasons we must conclude that some form of

apostolate is the duty of every Christian. There can be no

doubt about that.

There remains, however, our other question. Does the

same universal obligation bind all Catholics in regard to Catho-

lic Action which, after all, is only one form of the apostolate.

Let Pope Pius XI answer. When the late Pontiff spoke of

Catholic Action he said explicitly ^^all must co-operate,’’ and

he described this co-operation as ^^obligatory” and “indispensa-

ble.” These are strong words. But they are no stronger than

the following from one of his first encyclicals, “Catholic Ac-

tion belongs undeniably to the pastoral office and to Christian

life”
—

“the restoration of the Kingdom of Christ is connected

indissolubly with Catholic Action.” If these words have any

meaning at all, they mean that without Catholic Action there

will be no restoration of the Kingdom of Christ. This is the

same as to say that it is the duty of every Catholic to co-

operate in the apostolate of Catholic Action.

Questions

1. Is some form of apostolate an obligation for all Catho-

lics? Do we all understand why from a discussion of

the reasons given?

2. What reason does Pope Pius XI give why all Catholics

must co-operate with Catholic Action?



34 WHAT IS CATHOLIC ACTION?

Obfigation: Who Can Resist the Doctrine of the
Mystical Body?

^T^HE doctrine of the Mystical Body of Christ explains why

no Catholic can shrug his shoulders about Catholic Ac-

tion. It is the sum and substance of the nine reasons we just

gave to prove the obligation of the lay apostolate.

From the start we ought to state quite clearly that the

price of neglect here is the loss of our soul. Even if it were

difficult to get a sufficient grasp of the doctrine we simply

could not afford to neglect the effort. But it is not difficult.

The plain fact is that Christ has two bodies; one, His

physical, the other. His mystical body.

Of His physical body we know that He was born of the

Virgin Mary, grew to manhood and labored as a carpenter.

He used that body to teach, to heal, to pray, to suffer and to

die. In that body He rose again and took it away from this

earth into Heaven.

Did Christ leave another body behind Him on earth? Yes,

He did! We know this because He told us so. He said that

the reason why He came into this world was in order that

men might have life; “I am come that they may have life.’’

What did he mean by “life?” He meant himself. He said

explicitly “I am the life.” He repeated the same thing again

in the parable of the vine and the branches. He said “I am

the vine; you are the branches” and He went on to emphasize

that it made the whole difference between our fruitfulness and

fruitlessness whether we lived in Him and He in us or not.

There you have it! There is no other way!

Now you may well ask how this can be. How can we

“have” Christ so that He lives in us and we in Him? The

answer is not difficult, because St. Paul gives us the clue.

A living body is made up of cells. These cells live in the body

and, of course, the body lives in its cells. So if Christ had a

body that was composed of us Christians just as a living body



WHAT IS CATHOLIC ACTION? 35

is composed of cells, then we could be said to live in Him

AND He in us.

Has Christ such a body? Yes, He has and St. Paul pro-

claims its identity when he cries “you are the body of

Christ.’’ This he repeats again and again. Christ is the

head, we are the members. We are embodied in Baptism.

Each member has his own task to perform for the good of

the whole body. This doctrine is not hard to understand.

It is simply this, Christ has two bodies and they are His

very own. One is in Heaven and in our tabernacles. The

other is ourselves.

This is why we must treat our neighbor as if he was Christ.

Indeed he is Christ. Some may think that statement an ex-

aggeration, but it is not. We have Christ’s own word for His

identification with His Christians. They are His own body.

What is done to them is done to Him. The same is true of

all of us: What is done to our neighbor is done to us, for we

are all members of the same body. It is St. Paul again who

warns us that the health of the whole body is lowered when

one member suffers.

Do we see Christ in our fellow Christians? Do we suffer

and rejoice when they suffer and rejoice? When they are un-

employed, are we unemployed? Would that we had grasped

this solidarity, this community with one another in Christ so

that we who call ourselves Christians might exclaim with St.

Paul, “Who is weak and I am not weak! Who is scandalized

and I am not on fire!” This thing has to be a part of our

lives or we simply are not Christians. Indeed, on the state-

ment of the gospels, the very last words that shall ring in

our ears at the judgment before we pass into eternal life or

eternal fire are the very doctrine of which we are speaking.

They contain the ultimate and final reason for our salvation or

condemnation. Listen! “As often as you have done it to any

of these, the least of my brethren, you have done it unto

Me.”



36 WHAT IS CATHOLIC ACTION?

Questions

1. What do we want to prove here by the doctrine of the

Mystical Body? What price must a man pay for ne-

glect of this doctrine?

2. What is meant by Chrisfs physical body? How do we
know that Christ has another body?

3. In what way, according to St. Paul, does Christ live in

us and we in Him?

4. Why must we see Christ in our neighbor? Are we our
brothers’ keepers?

5. At what moment will Christ bring up this doctrine

again? Is it, therefore, a doctrine which we can neglect

with impunity ?

The Degrees of Obligofion

T^O Catholic is free from the obligation of Catholic Action.
^ ^ The Vicar of Christ has made that clear. There is, how-

ever, a further question. To what are we obliged? Must all

be active militants?

Well, certain obligations fall on everyone. There is, in the

first place, a negative obligation, namely, not to hinder Catho-

lic Action nor to go in for defeatism. If it is the plan of the

popes to bring the secularized world back to Christ, we have

no right to oppose that plan nor to speak of it as if it were

a hopeless task. This will exclude, too, any indifferent or so-

phisticated attitude toward it as if it were a matter of in-

difference or were the business of inferiors alone.

There is, moreover, an obligation incumbent on all to ad-

vance the cause of Catholic Action positively. The only limits

to the extent of this obligation are our own abilities and possi-

bilities. Here is the way the Cardinal Secretary of State put

it to the president of Italian Catholic Action in October, 1923.

“As every Catholic must feel the need and the duty of dedi-



WHAT IS CATHOLIC ACTION? 37

GATING himself or at least of contributing to this work of

apostolate (Catholic Action), so must he feel the need and the

duty of CO-ORDINATING himself, so far as possible, with the

recognized organs of action, if he does not wish to expose

himself to rendering his efforts sterile, if not actually disturb-

ing and hurtful/’

In this sentence we find a scale of positive obligations

—

self-dedication to Catholic Action—contribution to Catholic
Action—co-ordination with Catholic Action. All Catholics,
then, must find their place in one of these three, depending

on their own capacities and opportunities. What are these

three degrees?

The first are those who dedicate themselves as militant and

active apostles to the great task of winning men to Christ. Not

all, however, have either the aptitude or the opportunity for

this active service.

The second, then, are those who must content themselves

with sustaining the active militants. This is to be done in

several ways. They must pray for the success of the aposto-

late. Here is an obligation that binds all Catholics, because it

is possible for all, even for the sick and aged, and constitutes

a minimum positive contribution.

Furthermore, the active apostolate can be helped by talk-

ing about it, by spreading the good word to others, and by

lending moral and material aid. Moral help will involve en-

couragement and co-operation. The militant of Catholic Ac-

tion confronts frequent discouragement and his morale must

be sustained by frequent encouragement. Co-operation is

needed in carrying out the campaigns of Catholic Action.

Without great numbers of helpers the work of the militants

is bound to be limited in effect. The Legion of Decency, for

example, owes its success to the backing it received from the

great mass of faithful Catholics. Material aid means, for the

most part, financial assistance. Pius XI called it the financial

apostolate, or the apostolate of the purse, “because even finance

is needed for the works of God among men.” This is espe-



38 WHAT IS CATHOLIC ACTION?

cially important for the well-to-do, and is the sole hope of

those of the rich who do not contribute anything else to the

apostolate.

It may be noted here for those who have some acquaintance

with the presently existing forms of Catholic Action, that in

the above degrees they will discover the division of Catholic

Action membership into “militant” and “ordinary.”

The third category in the scale of obligations comprises

the co-ordinated societies. This co-ordination is for those who

exercise their apostolate in societies other than Catholic Ac-

tion. Pius X calls them the “auxiliaries” of Catholic Action.
The precise relationship between Catholic Action and such

auxiliaries will be treated below.

Questions

1. What negative obligation toward Catholic Action is the

duty of all Catholics?

2. What are the only limits to the positive obligation? i

3. Name the three degrees on the scale of positive obliga-

tion. What does each involve?

4. In which one would you place yourself? Are you do-

ing anything to fulfill the obligations of your degree?

If so, what? If not, how will you begin?

Everything, Everywhere, Alwoys

^ATHOLIC means universal so Catholic Action must be a
^ UNIVERSAL apostolate. Here we have another very mean-
ingful term which upon examination will prove of further help

in understanding the providential plan of Pius XI for the re-

establishment of the Kingdom of Christ. The first idea that

will occur to us spontaneously in this connection is that Catho-

lic Action is universal in the sense that it is to be undertaken



WHAT IS CATHOLIC ACTION? 39

by all Catholics. While this is certainly true, as we have

seen, it is not enough because Catholic Action is still more

universal in three other ways, namely, in object, in means

and in place.

As^far as the object of the apostolate is concerned Catholic

Action proposes to Christianize everything, individuals, fami-

lies and society as a whole.

In regard to the Individuals the aim will be to Christianize

all men, not just a few. Each individual, too, must be entirely

Christian so that every phase of his life is renewed according

to the plan we outlined for the religious, moral, social and

apostolic formation of members in preparation for Catholic

Action.

Not only the individual but the family also and society as a

whole must be impregnated with the spirit of Christ—all
things, therefore, as well as all men. It is more precisely

this universality, described above as the nine particular aims

of Catholic Action, that distinguishes the latter from all other

particular apostolates heretofore existing in the Church.

The third universality of Catholic Action is the universality

of means. By this is meant that we propose to use every

means
—

‘‘individual and collective, private and public, religious

and social, material and spiritual”—to attain our supreme
spiritual goal which is “to restore all things in Christ.” The

end is spiritual, the activities we develop may be either

spiritual or material—whatever is conducive to the end. It
need scarcely be added that our means must be pure, means

approved by divine and human law. From Catholic Action,

said Pius XI “no form of activity must remain excluded or

be disesteemed, so far as it in any sense belongs to the

Church.”

To hold, therefore, that religious activities are no part of

Catholic Action but belong rather to sodalities and confra-

ternities is to mistake the whole idea. On the other hand

it is just as wrong to condemn social activities as profane and,

therefore, outside of the purposes of Catholic Action. The



40 WHAT IS CATHOLIC ACTION?

end is spiritual, we repeat, the means may be spiritual or

material.

(Those who are interested in a more accurate analysis of

Catholic Action may observe that the above is a rough state-

ment of the case especially as regards the effect of Catholic

Action on society as a whole. More carefully stated the ob-

ject of the apostolate in this phase is the direction of human

society toward a Christian Social Order. The actual build-

ing up of the Christian order is a work of direct lay responsi-

bility and pertains rather to Catholic Social Action than to

Catholic Action in the proper sense.)

Sometimes it may happen that Catholic Action is ham-

pered in its activities or that the field of the apostolate in one

place or another is very narrow. This must not discourage

the true militant. “Authentic apostles’’ says Civardi, “will

never be out of work, for they will always be able to find

something to do for the glory of God and the spiritual benefit

of their neighbor.”

The final universality of our apostolate is that of place.

Pius XI proclaimed “Catholic Action has no limits of times

or places: we can say of it “Always and Everywhere.”

Our wonder and admiration is bound to increase as we

consider the magnitude of this plan to restore the world to

Christ. All the faithful are summoned to the side of their

bishop. They are permitted every legitimate means that lie

within lay possibility while the whole world and the entire

human race is the field of their labor.

Now we can understand how Pius XI would not disclaim

that I9 this he was moved by divine inspiration.

Questions

1. In what sense is Catholic Action universal as regards

those who undertake it?

2. Is Catholic Action a mission to all men? Can we re-

call what we said, in speaking of preparation for the



WHAT IS CATHOLIC ACTION? 41

apostolate, about the formation of the whole man?

What are the nine particular aims of Catholic Action?

3. Is our purpose spiritual? What means do we propose

to use? What must be the character of these means?

Will the true militant be discouraged when he finds his

field of apostolate narrowed?

4. What is meant by universality of place?



AN ORGANIZED APOSTOLATE

Orgonization

^HERE is one element in Catholic Action that we ap-
preciate very slowly. Catholic Action is an organization.

It is an organized apostolate. We have used the words so
often to describe some apostolic work or act which weVe

accomplished that it becomes difficult for us to think of those

two terms as the name of an organization. We ought rather
to say that we ^^belong to Catholic Action” than to say that

we have ^^done some Catholic Action.” Perhaps this will

come home to us more thoroughly if we realize that we can

speak of Catholic Action in the plural. Thus we might read

some day that ^Hhe Catholic Actions of San Francisco, Los

Angeles, and Portland met in convention.”

Referring to his own definition of Catholic Action (the

participation of the laity in the apostolate of the hierarchy),

Pius XI said “this definition states both the ‘organicity'

and also the whole beauty of Catholic Action.” Again, writ-

ing to Cardinal Segura, he insisted “even as Catholic Action

has its own proper nature and purpose, so it must have its

proper organization, unique, disciplined, and able to co-ordi-

nate all other Catholic forces.”

To understand this point well we ought to ask ourselves

what we mean by an organization.

Every human being, by the very fact that he is a human

being, is very limited and quite weak. Alone, by himself, he

cannot get what he needs. In order to provide for his spiritual

and material needs he simply has to get together with other

men in what we call an organization or a society. This is

the reason why philosophers call man a “social being.”

An organization, therefore, is a union of several individuals

who try to get what they all need by working together.

Hence, unless we have got a number of individuals inter-

42



WHAT IS CATHOLIC ACTION? 43

ested we have not got an organization. But anyone who has

attempted to get a number of human beings together knows

that it is not always easy. There are so many different per-

sonalities and so many different ideas. There will have to be

something about an organization that explains how a unified

whole results from so many diverse individuals. What is

it? Why it is the unity of purpose. It is because they want

to obtain something that is necessary or useful to all, that

people are able to band together. Their common goal is the

source of their unity.

You may have noticed, moreover, that various organizations

with which you are acquainted often drop some of their mem-

bers from the membership role. Why is this? Because any

individual who belongs to an organization must contribute

his share of activity in order to attain their common goal.

As soon as any member stops working he begins to cripple

the organization in the achievement of its purpose. Such mem-

bers are often referred to as “dead wood” or “dead timber.”

The members of any society have to be “active,” “alive,”

“vital.”

Summing up, therefore, we haye three elements that must

be present in any organization that has a right to the name:

(1) many individuals getting together, (2) getting together

because they have a common purpose, a common need, (3)

the common purpose is attained by every member doing his

part.

Of the effectiveness of “organization” there can be no ques-

tion. . A bundle of rods welded together has more strength than

the sum of the strength of each of the rods. “In union there

is strength” is a proverb to which there are no exceptions.

This makes it easy to understand why the new apostolate

of Catholic Action is to be an organized apostolate. Pius

XI wished to co-ordinate all individual apostolates and all

particular social apostolates into one organized whole because

separately they can do little while together they can conquer

the whole world for Christ.



44 WHAT IS CATHOLIC ACTION?

Those of us who are given to philosophizing will note

that our day is the day of organization. What are the great

organizational movements of the past fifty years (be they Com-

munist, Fascist, Nazi or otherwise) but a wholesale reaction

against the preceding Secularism which had been cutting up

human society into lonely individuals, one against the other,

without strength and without consolation! No wonder men are

banding together again. Would that it were not for evil but

to restore all things in Christ!

1. Have we personally ever used the term, Catholic Ac-

tion, in the sense indicated above?

2. Why is man called -a social being?’’

3. What is an organization? What three elements does it

include? Why are these elements necessary?

4. What is meant by the “effectiveness” of organization ?

How does this apply to Catholic Action?

5. Why do we say that the modern tendency toward or-
ganization is a reaction to Secularism?

ATHOLIC ACTION is organized on a triple plane, paro-

chial, diocesan and national. Why? Because that is the

way the hierarchy of the Church is organized and it is with the

hierarchy that Catholic Action must co-operate. Let us re-

call that the Pope exercises supreme authority in the Church

and next to the Pope come the Bishops. Some of the author-

ity conferred by Christ on the Pope and Bishops is given by

them to the parish priests. All right, there is your hierarchy

—Pope, Bishop, parish priest. There, too, is your Catholic
Action—national, diocesan and parochial. This is why Catho-

Quesfions

Just Like the Church



WHAT IS CATHOLIC ACTION? 45

lie Action organization is called “hierarchic.’’ Each plane of

it is dependent on a different level of the hierarchy: on the

parish priest, the parochial associations: on the Bishop, the

diocesan councils: on the Pope (represented within the nation

by a Council of Bishops), the national organizations.

Because it is hierarchic Catholic Action is also “unitary”

and “concentric.” By unitar}^ we mean that there is no such

thing as several totally independent organizations of Catholic

Action but that all unite to form one unitary whole. This

union is accomplished by arranging all associations around

the centers of Ecclesiastical Authority. Thus the hierarchy

is the basis of “centrality,” and centrality gives “unity” to

Catholic Action.

The fact that we are dealing here with a lay apostolate

makes it evident that Catholic Action will have lay officials

and offices that work in connection with the hierarchy. As a

matter of fact these offices exist and exercise authority one

over another. Thus the diocesan councils direct the parochial

associations and the national offices direct the diocesan councils.

All this leads to the obvious conclusion that discipline, i. e,,

the ability to take directions, must be one of the virtues of the

apostle of Catholic Action. This does not mean however that

initiative is to be stifled or that central offices should prove to

be stumbling blocks instead of promoters of progress.

To make this clear we ought to remember that Pius xi

wanted many different types of association within the grand

embrace of Catholic Action. He wanted different societies for

men, for women, for young men, for young women. He said

that “workers must be the apostles of workers and business

men must be the apostles of business men.” This is what is

meant by “specialized” Catholic Action. Each member must

try to influence his own familiars for Christ, those with whom

he works or plays or whom he meets at Church. When sev-

eral militants have the same environment, they get together

in a special organization where there is a community of prob-

lems, interests, and sympathy. This specialization was reiter-



46 WHAT IS CATHOLIC ACTION?

ated this past April by Pius XII, in his speech on Catholic

Action, when he said to the International Federation of Catho-

lic Women^s Leagues, “your works of apostolate are numerous

and diversified in practice because you adapt them to the differ-

ences of countries and times. For the apostle, to be listened

to, must speak, not to representatives of some abstract hu-

manity, which would belong to all times, and all conditions,

but to a particular group of one’s own kind, of a particular

age, in a particular country, at a particular level of the social

hierarchy. That is one of the golden rules traced by the ever-

lamented Pontiff who was the great promoter of Catholic

Action and who remains now its invisible inspirer.”

It is in such specialization that we find the solution of the

relationship between the diocesan and national directive of-

fices and the various associations of Catholic Action. Surely,

while discipline must be maintained, there should be no rigidity.

The Central offices will exercise their natural competency

which is to co-ordinate the activities of the various associations.

All “general” activities will therefore proceed from the higher

offices in accordance with the “general” aims of Catholic

Action.

But in all specific activities the various associations will

enjoy a relative independence. Practically, this means that

they will be independent, ( 1 ) in all the activities they develop

to attain their special ends and ( 2 ) in the recruiting and train-

ing of their members, together with the assignment of such

members to the duties proper to Catholic Action.

Questions

1. Why is Catholic Action organized on a triple plane?

Whence comes the authority of the Pope and bishops?

Where does the parish priest get his authority?

2. How is the Pope represented in the national organiza-

tion of Catholic Action?



WHAT IS CATHOLIC ACTION? 47

3. Why is the organization of Catholic Action said to be

“unitary?’^ How is this unity attained?

4. How is the lay organization constituted? What is

discipline? Is it necessary here? What difficulty may

arise ?

5 What is meant by specialized Catholic Action?

6. How is the difficulty of discipline and initiative in Catho-

Action solved?

Benefits

<^HE tremendous and varied organization planned by Pius

XI to conquer the world for Christ is beyond the grasp

of anyone who will not meditate upon it. It is, beyond doubt,

the most extraordinary phenomenon of the modern Church.

We may well ask why the Popes decided that this apostolate

was to be an organized one. What utility did they envision

in the organizational form? As a matter of fact, no other way

would be half as effective in the prosecution of the plan to re-

store the world to Christ.

In the first place the hierarchic and unitary character of

the organization will insure our keeping our eyes on the goal

and making tremendous strides toward it. It is the task of

Pope and Bishops to point the ship of the Church toward

Christ and keep it on its course. The connection of Catholic

Action with Pope and Bishops should prevent our getting off

the course and thus make sure that what we do will really

count for Christ. The singleness of the organization will in-

sure the magnitude of the effect. Instead of the dissipation of

energy that inevitably accompanies the multiplication of sepa-

rate organizations each with its separate purpose and each

perhaps with its narrowness of view, we are to have a union

of all forces in one unitary organization to guarantee the

effectiveness of our campaign.



48 WHAT IS CATHOLIC ACTION?

Specifically such an organization will make available to

every member the instructions, exhortations and assistance of

the leaders. Wherever Catholic Action has begun to function,

to take one example, the papal encyclicals and instructions

have reached millions of people who were previously unac-

quainted with them. A multitude of books and pamphlets, too,

is turned out at central headquarters. The benefit of these

to the members is inestimable. Without great organizations

such pamphlets, etc., would scarcely be printed much less

read. The work of separate and smaller societies in this

regard has always been negligible.

Then there is the fellowship of the members in this vast

organization, with the Vicar of Christ, himself, as leader. We

have all been so much alone. Now we shall find a new soli-

darity. We shall stand shoulder to shoulder in the cause of

Christ and of His Church. It will be a great antidote to the

curse of individualism and egoism, that has dogged the foot-

steps of modern times. It will cure the timidity that has

characterized so many Catholics, a timidity deeply lamented

by Pius XI. In its place will flourish a new courage, a fight-

ing spirit because we shall feel in our hearts the surge of a

new strength that stems from our union with one another in

the Mystical Body of Christ and in Catholic Action.

It is not, however, the members alone who benefit from

the organization of Catholic Action. It is still more useful

in our chief task, the apostolate to others. Doing good to

others is not an easy thing. The passions of men and the fury

of Satan are aroused by the very appearance of good. To re-

store Christ in spite of these obstacles requires a strength that

will only come from the combined forces of organization.

Finally, the usefulness of an organized apostolate is most

apparent in the frontal attack, that must be made on the forces

of evil. For Catholic Action must not only do good but it

must halt the march of the enemies of Christ. The ministers

of evil are many and united. However much they may be di-

vided in other matters they are as one in their hostility to the



WHAT IS CATHOLIC ACTION? 49

Church. Against such an adversar}^ we must oppose arms to

arms and organization to organization. Otherwise they cannot

even be successfully checked. Here there is not merely a ques-

tion of the usefulness of organization but of its necessity.

With this necessity, the sixth section in our treatment of

Catholic Action, we shall now concern ourselves.

Questions

1. What should be the result of the connection of Catholic

Action with pope and bishops ? Why is Catholic Action

to be one unitary organization?

2. What benefit to members will organization effect: (a)

in the matter of instructions, pamphlets etc. (b) in the

matter of fellowship and solidarity?

3. Why should the apostolate be organized in order to do

good?

4. Why must Catholic Action be organized in order to

hinder evil?



A NECESSARY APOSTOLATE

No Restoration Without it

V
ERY many Catholics, ardent ones, too, have remained

indifferent to Catholic Action because they do not think

of it as a necessity. A good thing? Yes, but not necessary.

Now, what do we mean by saying that a thing is “neces-

sary”? We mean that you cannot achieve any given result

without it. Thus the restoration of the modern world to

Christ without the help of the laity is humanly impossible. It

is in this sense that we say, without any further reservation,

that Catholic Action is a “necessity.” No blindness, contrari-

ness or laziness of mind can get around that point.

Pius XI told Cardinal Segura that Catholic Action is neces-

sary for three reasons: (1) because, as a result of Secularism,

society is growing ever more pagan, (2) because the clergy

are insufficient for the work of restoration and therefore need

the help of the laity, (3) because only under the direction of

the hierarchy can the laity meet the situation adequately.

This last is no more than to say that nothing will serve as a

substitute for Catholic Action.

Secularism means disregard of God. We have already

stated in another connection what Secularism had accom-

plished and what it stood to accomplish in separating Christ

from society. We need only add here that in our day the

ravages of Christas Kingdom are so apparent that they force

themselves on anyone who will reflect for only a moment that

the modern riot is not just something in the newspapers or a

threat to our national or private well-being, but the destruc-

tion of the Kingdom of God, itself.

All right! the de-Christianizing of society proceeds apace.

What about the clergy? Are they equal to the task that con-

fronts the Church? Pius XI stated that the clergy alone were

insufficient numerically and influentially. Just consider the

following figures. In the whole world there are roughly

330,000,000 Catholics and 300,000 priests. That means one

priest to take care of 1,100 Catholics, a considerable job even

50



WHAT IS CATHOLIC ACTION ? 51

if our modern civilization were Christian. In Godless sur-

roundings it will require heroic effort. Now add to this the

task of winning and converting the rest of the human race,

of planting Christ’s standard on the top of the world. To

every one of the priests mentioned above there would fall

5,000 non-Catholics. Without any further comment such fig-

ures make the need of lay help a crying, nay, a screaming

necessity. Are we forever going to see our redeemed brothers

go over the brink without the name of Christ on their lips!

Even against such appalling numerical odds the clergy

might succeed in winning society back to Christ if they had

access to the world of Christless people and of those who are

fast losing their Christ. Beyond the church walls, the parish

school and parish activities the priest can scarcely make his

voice heard.

In the first place, his preoccupation with the spiritual and

material needs of the parish leave no margin of time to main-

tain any complete personal contact with the souls of his own

parish.

Secondly, the non-Catholic world is closed to the priest.

They will not listen because they have been trained for genera-

tions to see the priest as a sinister figure whose sole intent is

to further his own professional and selfish interests by bringing

others under his influence.

Thirdly, even if people were willing to listen, the priest

would have to get in touch with them. To get in touch with

them he would have to go where they are, into their homes,

their offices, their factories, workshops and places of entertain-

ment because it is precisely in these spots that the great cam-

paign to root Christ out of men’s hearts is being fought and

is succeeding. Into such places, however, the priest has no

entrance. He is completely barred. On the other hand the

lay Catholic not only has access, he is already there! in the

homes, offices, workshops and at the parties. He is, moreover,

freely received and is unaffected by any suspicion of pro-

fessional interest.



52 WHAT IS CATHOLIC ACTION?

It becomes quite clear, therefore, that the lay apostolate

is the answer; not a hit or miss apostolate or a limited one,

but a great unitary organized apostolate equal to the giant task

before it. Such is Catholic Action and for it we can “accept

no substitutes.’^

1. What do we mean by saying that Catholic Action is

necessary?

2. What three reasons did Pius XI give?

3. Do we remember anything about the disastrous effects

of Secularism?

4. What is meant by numerical insufficiency of the clergy?

5. Give three reasons why the priest is limited and con-

fined in the modern world. What follows in regard to

an organized lay apostolate?

SOLID phalanx of lay apostles is needed to bring back

the world to Christ. This is the only possible conclu-

sion to what we have seen about the pagan conditions of our

time and the fewness of the clergy. There is, however, a fur-

ther point. Does this apostolate have to be the apostolate of

Catholic Action? Is Catholic Action necessary in this sense,

too. Couldn’t this work be done by the splendid Catholic asso-

ciations and enterprises that already exist? Pius XI gives an

explicit answer, “Catholic Action,” he said March 19, 1931, “is

not only legitimate and necessary, but also irreplaceable.”

Indeed, he had already told the Argentine Episcopate, “Catho-

lic Action is the form of the apostolate that corresponds best to

the needs of the times; and we have proved it with the prac-

tical experience of each day of the vast ministry that we have

Questions

Nothing Con Toke Its Place



WHAT IS CATHOLIC ACTION? 53

for some time been exercising.’’ There you have it! Given

the times in which we live nothing can take the place of that

type of lay apostolate which we call Catholic Action. Other

Catholic societies can and should help it. They cannot fill its

shoes.

In the face of such claims it is not inhuman to experience

a slight hesitation. In fact the program of Catholic Action

has seldom been explained without arousing a certain skepti-

cism. Some may call it ‘^a novelty.” Others think it will blow

over as soon as the excitement dies down. A few may react

with the amusing objection, “If the Holy Father wants all this

why doesn’t he tell us about it?”

To those who cry “novelty” Pius XI replies in no uncer-

tain tone, “Catholic Action is not a pretty innovation of our

own times, as some people imagine—^people who are not dis-
posed to accept it, or who do not like this ^pretty innovation.’

It existed, and did so better than it does, and ever so long ago.

The first diffusion of Christianity, here, too, in Rome, was

achieved like that—^was done by means of Catholic Auction.
How should it not be?” (March 19, 1927.)

A Pax Romana commentator after an investigation of the

point presents an overwhelming answer to those who expect

Catholic Action to die out or who are worried about whether

the Holy Father really wants all this. In the first place, he

says, “the official and unofficial statements of Pope Pius XI on

Catholic Action for only the first ten years of his reign fill a

closely-printed volume of about 600 pages, and certainly his

statements during the last half of his reign are almost as

numerous . . . Such unremitting and intense insistence on a

single idea by the Papacy is something which is without parallel

in the history of the Church. The closest approach to it is to

be found in the preaching of the crusades.” In the second place

we have, “the direct statement of Pope Pius XI that he con-

sidered Catholic Action an inspiration of the holy spirit

AND THE BEGINNING OF A NEW ERA IN THE HISTORY OF THE

CHURCH.”



54 WHAT IS CATHOLIC ACTION?

It will not be amiss to conclude this sixth section with a

brief statement of what is new in Catholic Action. In this

way its importance will stand out in clearer relief.

1. Catholic Action adds to the lay apostolate the official

mandate of the hierarchy.

2. It rediscovers the apostolate as an inseparable part of

Catholic professional and social life. To emphasize this it has

a new technique, “the apostolate of like to like,’’ of lawyer to

lawyer, of workingman to workingman, of employer to em-

ployer.

3. Side by side with it has come a new development of

the dynamism, the activity inherent in Catholic Doctrines like

those; of the Kingship of Christ and of the Mystical Body of

Christ.

4. In its unitary organization it is arousing a spirit of “to-

getherness” that is equal to the gigantic tasks it confronts.

5. It develops new means for the formation of a “social

conscience” as well as an individual conscience.

6. In it “thinking with the Church” is more deeply realized.

7. It is a means to unite all other existing Catholic soci-

eties and enterprises without supplanting or weakening them.

This last point will supply the matter for the seventh and

concluding section in our consideration of Catholic Action.

Questions

1. Is Catholic Action necessary in the sense of ^irreplace-

able”? Why?

2. Is Catholic Action just a novelty?

3. How would you answer those who say it is not to be
taken too seriously?

4. Did it ever strike you that much is new in Catholic

Action ? Discuss this newness. Can you add any points

to the seven?



THE AUXILIARIES

Other Societies

TN the Catholic Church there have always been many asso-
ciations and societies. They exhibit an immense variety

and cover a wide field whether in spiritual formation and wor-

ship or in apostolic works of piety and charity. A question

rises as to the relationship between such religious associations

and Catholic Action. On account of the universality of the

Catholic Action apostolate it is easily seen that this is no small

question. A definite solution will come, no doubt, only after

long experience. In the meanwhile there are certain principles

and instructions of the Holy See which must form the basis

of any practical solution.

The difference between Catholic Action and other religious

associations such as sodalities, confraternities, charitable socie-

ties, dramatic societies was considered before in our analysis

of the definition of Catholic Action. They differ in means,

purpose, apostolate, organization, hierarchic mandate and in

standards of membership.

In indicating their relationship papal documents designate

the other societies as “auxiliaries of Catholic Action.’’ They

state, however, that between them there is to be no opposition

or confusion. On the contrary, “mutual good will,” “cordial

understanding” and “mutual co-operation” are to intercede.

Opposition is, of course, completely excluded. How could

there rightly be any opposition where the same ultimate aim,

the glory of God and the salvation of souls, animates both?

But confusion, too, is prohibited. No religious association is

to cease its work on account of Catholic Action, nor is it to

assume a Catholic Action pattern, nor should it be absorbed

by Catholic Action.

Positively, it is required that the two should aim at real co-

operation. Time and again Pius XI insisted on this point.

Time and again he stressed the obligation of mutual good will

55



56 WHAT IS CATHOLIC ACTION?

and cordial understanding without which co-operation becomes

impossible.

Catholic Action and religious associations must respect one

another. It is a work of Christian charity to give proper

esteem to societies whose dignity and value is unquestionable.

The Church, herself, sets an example by repeated words of

praise for each.

But such good will is not enough. Indeed a warm attitude

that is not intelligent may be merely flabby. We must strive

to understand one another, to know what each society is try-

ing to do. Thus, we prepare the way for that collaboration

which Pius XI so sincerely desired, aye, commanded. ^^All

those forms of good (the auxiliary works) can and must,

assist the central enterprise of Catholic Action. In a very

special way, the Pope expects to see the best off-shoots, the

best auxiliaries, coming from so many of its sons, so well pre-

pared.’’— (March 30, 1930.)
Then in a Pontifical Letter published the same day three

ways are indicated in which this assistance is to he provided.

^^Even as Catholic Action will take place to assist (the auxil-

iary works) as best it can, so these must continue to lend their

providential aid to Catholic Action, either by the most effi-

cacious . . . contribution of their prayer, or again, by making

the grandeur, necessity and advantages of Catholic Action bet-

ter known—by exhorting and directing, on suitable occasions,
their own members to take part in it.” On its side. Catholic

Action may help by urging its members to join such religious

associations as respond best to their personal spiritual needs

and religious vocation.

Practically speaking, conflict and overlapping may be

avoided by conferences between directors of Catholic Action

and the religious associations. This may often result in their

joining forces to perform some act of mutual interest.

A special problem concerns those societies which may be

called Catholic Action in a wide sense, societies which engage

in an apostolate of charity, of the press, of the drama, and so



WHAT IS CATHOLIC ACTION? 57

forth. These, it is true, are also ^^auxiliaries” and therefore

“can and must assist” Catholic Action. But with them it is a

question of co-ordination. Should the case at hand be a mat-

ter of real mutual contribution, this co-ordination might in-

volve some genuine connection of the auxiliary with Catholic

Action. Or again it might be accomplished by placing repre-

sentatives of the auxiliaries on the central committees of

Catholic Action. In any case it will be up to the Hierarchy to

judge the best form of co-ordination.

Questions

1. What do the various religious associations in the

Church do? Why does the question of their relation-
ship with Catholic Action rise?

2. How are they designated in papal documents?

3. What two things are excluded in this relationship?

4. What is meant by mutual good will? Let’s see if we

could actually name any religious association and state

just what it is trying to do.

5. What three things should the auxiliaries do for Catho-

lic Action and what can it do for them?

6. How could co-ordination between the apostolate of
Catholic Action and other apostolic societies be worked

out?

Social-Economic Field

TT is extremely difficult for a human person to exercise his

right of leading a decent moral and religious life in a society

whose institutions do not respect this right. For this reason

we hold that social and economic problems are religious and

moral problems. Of them Leo XIII says, “they can find no

solution worth anything without recourse to Religion and the

Church.” Hence it is easily seen why Catholic Action is ah

apostolate to social and economic institutions as well as to



S8 WHAT IS CATHOLIC ACTION?

individuals. Indeed it is one of the principal aims of Catholic

Action to get the principles of Christas Gospel realized in such

institutions.

Due to the seriousness of social and economic problems in

the modern world, we have had in recent times many appro-

priate encyclicals. These in turn have given rise to many

enterprises which concern themselves with the material well-

being of certain groups. Such enterprises may take the form

of associations to promote the interests of some special class

such as workingmen, or of co-operatives and credit unions to

bring financial assistance to their members. Now in so far

as the purposes of these societies are material, they do not

fall under the jurisdiction of the Church. Since, however,

they pursue these purposes in subordination to the principles

of the gospel, they must look to the Church for religious and

moral guidance.

Given, therefore, on the one hand the aims of Catholic

Action and, on the other hand, the need of these splendid

social and economic works, it is not hard to see that a very

special question rises about the relationship between Catholic

Action and such enterprises. Certainly these works are not

official Catholic Action. Certainly they are Catholic Action

in a wide sense. If we have said this of the auxiliary socie-

ties mentioned above, we must say it of these economic works.

But here is the special point: while the social and economic

enterprises are like other societies in being subordinate to

Catholic Action which, according to the disposition of the

Holy See, is charged with ^^making the best of and directing

toward the apostolate any and every work and association,’’

the close pursuit by these works of one of the most important

aims of Catholic Action, the Christianization of society, makes

them rather distinct than separate from Catholic Action.

This is to say that they are a means of which Catholic Action

must make use. Hence it is in the sphere of co-operation

between them that we shall have to look for their special

relations. Summing up the papal instructions. Monsignor



WHAT IS CATHOLIC ACTION? 59

Civardi states that Catholic Action should help the social-

economic works:

(1) By promoting them when they would be useful to

the aims of Catholic Action and do not already exist. But

even when they are inaugurated by Catholic Action, these

works should be allowed to run themselves; that is, they are

autonomous in all matters that are purely economic, technical

and administrative. Their primary aim being a material aim,

they do not in this depend on the Church nor, therefore, on

Catholic Action, but on themselves so that they act on their

own responsibility.

(2) By assisting them lest they deviate from the rules of

faith or the rules of morality. Hence the first task of

Catholic Action will be to formulate and defend the prin-

ciples of Christian social doctrine so that the social-economic

works may develop their program accordingly. Furthermore,

Catholic Action ought to take care of the religious, moral and

cultural preparation of the directors of these works. Finally,

it can lend religious and moral assistance to the members so

that their spiritual advancement may keep pace with their

material improvement.

On their side, the social and economic works must col-

laborate in the apostolate of Catholic Action:

(1) By accepting the assistance and direction that Catho-

lic Action, as representative of the Hierarchy, offers in religious

and moral matters. For they must keep in mind what Leo

XIII said when he wrote in Rerum Novarum, ^The true and

radical remedy can come from nowhere but from religion,’’

and that without the practice of the Christian virtues “the

wise ^regulations,’ reputed to be so efficacious, will prove

broken reeds in the hour of need.”

( 2 ) By co-operating with the general campaigns of Catho-

lic Action and in every case to co-ordinate their own activities

with it. They should, moreover, make Catholic Action well

known to all their members and even persuade their best

formed members to give in their names to Catholic Action.



60 WHAT IS CATHOLIC ACTION ?

Questions

1. Why does the apostolate of Catholic Action include

social and economic institutions?

2. What is meant by social-economic works? Can you

think of any existing organizations like these?

3. What do we mean when we say that social-economic

works are distinct rather than separate from Catholic

Action?

4. How should Catholic Action help them?

5. How should they help Catholic Action?



RESUME

IVT’E come now to the conclusion of our treatment on the

principles of Catholic Action. Our purpose has been to

catch a glimpse of this great plan to reconquer the world for

Christ and to call attention to the enormous amount of de-

tailed instructions that have issued from the Holy See. Here

we wish to review the matter treated and sum up what we

have seen.

The whole thing falls readily into seven sections com-

prising (1) our approach to the idea of Catholic Action,

(2) its definition and aims, (3) preparation for the aposto-

late, (4) the apostolate itself, (5) organization, (6) necessity,

(7) the auxiliary societies.

(1) Our approach to the Idea of Catholic Action. The

two introductory considerations were designed to jolt the

reader out of any possible complacency about the modern

world and the solution of the modern problem. We said

things are in a pretty bad fix. The Church’s answer is Catho-

lic Action and Catholics simply don’t know enough about it.

This we followed quickly with a further statement in order to

rid the reader of any superficial idea that Catholic Action

might be “just another movement.” We said the apostle of

Catholic Action had to begin by reforming himself! Winning

others comes second.

(2) The Definition of Catholic Action with its General

and Particular Aims. Having aroused, as we fondly hoped,

the interest of the reader, it was now incumbent on us to state

just what we were after in Catholic Action. The shortest

road to understanding a thing is to find out its purpose. So

after analyzing our definition of Catholic Action as the co-

operation of the laity in the apostolate of the Hierarchy, we

at once set forth its general aim which is to restore our re-

jected Christ in individuals, in families and in society at large.

But it is hard for humans to get a solid grip on general aims

so we had to reduce this generality to particular fields. Since

61



62 WHAT IS CATHOLIC ACTION?

Catholic Action proposes to restore Christ where He has been

rejected, we thought it best to preface our enumeration of the

nine particular fields by a short history of the successes of

Secularism which is the very force that has dethroned Christ

in the modern world. The work to be done was spread be-

fore us.

(3) Preparation for the Apostolate of Catholic Action.

We were now ready to tackle the business of getting ready for

the tasks to be accomplished. This much was evident; without

preparation there would be no apostolate. To give Christ to

others we have to have Him ourselves. As Pius XI said “No

one gives what he hasn’t got.” The training of the apostle

must proceed along four lines, spiritual, moral, social and

apostolic. These we examined in detail.

(4) The Actual Apostolate. Here we asked the mean-

ing and implications of being an apostle. Then we saw that

all Catholics were not only invited but obliged to be “apostles.”

This obligation finds its deepest expression in the doctrine of

the Mystical Body of Christ which is so important that it

becomes the ultimate reason for our salvation or damnation

in the words of Christ, “What you have done to others, you

have done to Me.” But our obligation admits of degrees and

though all must contribute something, only the few will re-

spond with entire generosity to dedicate themselves to the

task. Besides being obligatory, the Apostolate of Catholic

Action is auxiliary to the Hierarchy and universal. Its job

is to co-operate with the Hierarchy and to co-operate in all

things, individuals, family, and society at large, and in every

place, and with every means, spiritual or material, provided

they are pure means and really contribute to the restoration

of Christ’s Kingdom.

(5) An Organized Apostolate. This point is treated next

as a sort of crown to the preceding section. It may be just

here that the full significance of Pope Pius XI ’s gigantic plan

might break on us for the first time. The great Pontiff must

have felt that the instruments of which the Church had made



WHAT IS CATHOLIC ACTION? 63

use in the past were simply powerless to meet the modern

situation. An immense amount of good work was being done

but it was not being done in sufficient unison. To pile all

these separate apostolates one on another, to weld them into

one great instrument so that the effect for Christ would be

equal at least to the forces against Him, such was the sub-

stance of his dream. He wanted organization and to make

sure of the unity, he built the movement around the Hierarchy.

(6) The Necessity of Catholic Action. After our eyes

have been opened to the magnitude of the apostolate envisioned

by Pius XI, we are apt to feel some hesitation. Too many

of us are men “of little faith. Lest we quail before the

task we ought to understand that Catholic Action is not

just a possible solution of modern problems but our only

solution. Reject it and there is no other way. Accept it and

a new day is at hand.

(7) The Auxiliaries of Catholic Action. Our last section

is by way of corollary. Catholic Action must combine every

other lay activity in the Church. Otherwise we shall not have

the cumulative apostolate we emphasized above. The rela-

tion of Catholic Action to societies of purely spiritual aim, to

apostolic undertakings, and social-economic works demands

good will, understanding and mutual co-operation.

Such are the principles of Catholic Action! Must we not

find the way to make them concrete? What are you going to

do about it?



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