sometimes by other political partisans, sometimes by students attached to no party, sometimes by religious teachers, sometimes by humanitarians. The adoption of any of these subsequently by socialists does not make such reforms of socialistic origin.

Municipal ownership and municipal operation of public utilities, while loudly proclaimed of socialist suggestion, are methods that were in active operation in Europe as far back as the thirteenth century and, of course, under Catholic direction, for in the town of Siena, Italy, where full-fledged municipal control and distribution of food, building materials, and many other things were in operation, the population was almost exclusively Catholic. Similarly, such measures as better sanitation of factories and tenements, shorter hours of labor, installation of safety appliances for workers, and a score of other reforms may or may not have been at times in socialist programmes or platforms. They are not socialistic, they are the expression of the humane instinct of the reformers.

Socialism, real socialism, means that all the land, tools, machines, public utilities, canals, buildings, ships, trains, roads, railways, and everything used or needed to make useful things shall be taken by the whole people and worked, managed, or divided for the whole people as decided by the majority.

It means that private property, private capital, and private ownership are to be abolished. It means that the State shall take charge of the children, the schools, the occupations of the people and shall fix wages, prices, income, and, of course, taxation.

It means, according to the great socialist, Bebel, and to Marx, the greater socialist, that religion has no place in the socialist State, that each religion is the outcome of the existing economic conditions of the time in which the religion is

born or lives, and that marriage is to disappear, promiscuity of sex relations to take its place, children to become the slaves of the State, and each man or each woman, freed from the responsibilities of parenthood, takes his or her place as a functionating animal or machine in the economy of the State.

Against the supplanting of the Christian marriage with the untrammelled relations of the sexes; against the deprivation of childhood's natural relationship to the parents and the supplanting of the pleasures, the duties, and the sacredness of parenthood by the inanimate State; against the violation of the fundamental unity of the family and against a programme which would destroy the inviolability of consummated marriage between qualified persons, every Catholic must stand to protect wifehood, to protect childhood, to maintain the position of honor and dignity to which Christianity has elevated woman. No Catholic can espouse such doctrine as the destruction of the family and the promiscuous animalism of marriageless peoples.

Against a view or teaching that religion has come from the economic conditions of the age, that fire worship, sun worship, sex worship, ancestor worship, nature worship, Buddhism, Confucianism, Judaism, pantheism, polytheism, Christianity, Mohammedanism, Christian Science, or any and all of the religions of the world are produced by material causes operating upon the minds of men, by the conditions of their family life, the productiveness of the soil, the influence of the elements, the state of commerce, and other material causes, every Catholic must stand like the Rock of Peter.

The Catholic believes in an all-wise personal God, who sent His Only Son to this earth to die for man's sins, after performing miracles which attested His divinity, and that the Redeemer arose from the grave after death, rejoined His dis

ciples, and ascended into heaven after His resurrection. The Catholic believes that his religion is immutable and enduring and cannot be affected by time, plenty, famine, pestilence, despotism, constitutions, or peoples.

The Catholic believes in the right of private ownershipthat property, whether money or land, jewel or utility, art object or live stock, which has come into one's possession by labor, inheritance in lawful and moral manner, which does not violate justice, is one's very own, to hold and to have, to transfer and to bequeath, to sell or to give away. Whether rugged courage in the wilderness discovers the mine, or plodding husbandry in the ancient settlements of the world by thrift and patience accumulates out of earnings the price of a homestead, to each is the unqualified right of ownership, never to be taken away except by lawful measures based on sound public policy and recompensed by adequate compensation. The Catholic believes that the right to have and to hold one's own lawfully obtained property is a natural right which no one but himself can alienate. Therefore every Catholic is against these basic features of socialism.

As to the discussion upon the concrete details of any proposed socialistic State; as to the likelihood of any planned distribution of wealth or goods continuing on any equality, in view of the constitution of human nature; as to the possibility of maintaining upon terms of real social and intellectual equality human beings now and since creation evidently made unequal in physical and in mental power, in height, weight, configuration, and color; as to the possibility of the maintenance of any community of operation and distribution of profits, power, and place without the one great restraining and controlling influence that has at any time made community life successful, namely, a powerful religious motive; as to the likeli

hood of successful State supervision of assignments of the young to the professions, vocations, and labor, one looking at socialism from any standpoint may well declare the impossibility of the success of these proposals.

But to the Catholic the basic doctrines of socialism upon religion, private property, and marriage are so revolting, so opposed to the teachings of the Catholic Church that no Catholic can be a socialist, while any Catholic may and should work for social reforms that will improve the conditions of the community.

TEMPERANCE

ADDRESS BY THE VERY REV. P. J. O'CALLAGHAN, C.S.P. PRESIDENT OF THE CATHOLIC TOTAL ABSTINENCE LEAGUE

OF AMERICA

FATHER LAMBING was apparently reading my mind when he asked: "Why is it that in the face of the awful fact of intemperance there are men and women who say they love Jesus Christ and let souls drop into hell by the thousands? Why is it that they say: 'This is no affair of mine; let the Catholic Total Abstinence Union of America save them,' or: 'Let other priests save them; let other laymen do it,' while they themselves never do anything except criticise?"

I have just been asking myself these same questions. I have often asked these questions. I have never been able to answer them. I do not expect now to answer them. All I know is that too few of the men and women who call themselves Christian have a Christian love of their neighbors. But howsoever they may fail in living the life of the Gospel, the Gospel will live. If we in our day and generation do not do our part to uphold the Kingdom of God, the Lord, who can raise up sons of Abraham from the very stones, will find others more worthy than we are to take our places and do what He asks us to do. It is plain as an axiom that if the Church in America were full of bishops like your bishop, Bishop Canevin, were full of priests like Father Lambing, were full of laymen like Washington Logue, preaching temperance in season and out of season, the Kingdom of God would come quickly upon