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Therefore when one brings into the arena of clashing human interests these principles as a guide, he must be prepared to work on many fronts. One of these many fronts is the economic front. The economic front cannot be divorced from the moral and spiritual principles which underlie human relationships. The right to work, we believe, is a divine right. It is not an isolated right. It embodies a moral principle which cuts across the whole of life. Because of this it is clearly related to family life. The economic basis of family life is a major factor in enabling the family to find its full expression in relationship to other families which go to make up society. Therefore, the right to work is important not only to the individual but to the family and is necessarily basic to society as a whole. In this basic relationship there is a moral principle involved. It may briefly be summarized as the right of every individual to work without discrimination because of race, creed, or national origin.

This principle is violated in practice. This violation then becomes a matter of major importance to persons concerned with moral issues. We cannot be indifferent to the well-being of people and continue to call ourselves disciples of the Founder of the Christian faith, Who Himself was interested in everything that affects a man's life.

Believing that fair employment practices is a moral issue, the churches comprising the Federal Council of the Churches of Christ in America, as far back as 1908 put themselves on record in a general statement known as the social ideals of the churches. This general statement was brought up to date in 1932 and still remains basic in the thinking of the churches in regard to social issues. This basic document says in part "We deem it the duty of all Christian people to concern themselves directly with certain practical industrial problems. To us it seems that the churches must stand: For equal rights and complete justice for all men in all stations of life." In 1944 at its biennial meeting the Federal Council went on record as follows: We, "urge our Government to establish permanent procedures for securing the objectives which have been sought by the Committee on Fair Employment Practice, believing that discrimination in employment because of race, creed or national origin is one of the great moral issues before our Nation today.”

In 1944 Dr. Samuel M. Cavert, general secretary of the Federal Council, appeared before the House of Representatives Committee on Labor of the Seventy-eighth Congress to testify in behalf of a bill to prohibit discrimination in employment. He closed his official statement with these words, "Madam Chairman, in summary, I should like to emphasize the fact that there is an awakening conscience in the churches on the whole question of justice for minority peoples in our national life. When we are asking Negroes and other minorities equally with white to fight and die in defense of democracy on the battlefields of the world, we cannot in good conscience be indifferent to any denial of democratic rights in our life at home. And one of the most elementary aspects of interracial justice seems to us to be equal opportunity for all workers to earn their daily bread. That is why there is a widespread support throughout the churches for the objectives sought by the bill which you are now considering."

Again in 1944 a representative of the Federal Council, later its president, Bishop G. Bromley Oxnam, appeared before the Senate Education and Labor Committee which was conducting hearings on a fair employment practices act. Bishop Oxnam said in part that "religion, education, and the law must unite to remove the causes of tension and then forestall petty demagogs who may appeal to prejudice and passion and summon men to the ways of violence."

At a special meeting of the Federal Council of Churches of Christ in America held in Columbus, Ohio, in March 1946, in a statement adopted entitled "The Church and Economic Tensions," we find these sentences, "The Social Ideals of the Churches as previously adopted by the Federal Council constitutes a general statement on these subjects which continues to be of enduring value. Two specific actions are even more significant now than when they were originally adopted."

From this evidence it is clear that the Federal Council of Churches stands firmly behind the moral principle of fair employment practices and believes that it should be enacted into law by the Congress as a basic principle in our economic life.

You will be interested in the action taken by several of the denominational bodies composing the Federal Council.

1. Presbyterian Church, United States of America, general assembly in 1944 issued this statement.

"General assembly commends the essential purpose of the President's Fair Employment Practice Committee as being in keeping with Christian principles,. and favor its receiving legislative sanction rather than remaining in its present status as an Executive order."

2. The Northern Baptist Convention met in Atlantic City May 23, 1947, and adopted the following statement:

"Whereas discrimination in employment because of race, creed or national origin is one of the great moral issues before our Nation today, and

"Whereas the right of a worker to be employed and paid solely on the basis of his character and ability is so clear, just, and Christian that it should be protected by appropriate legislation; and

"Whereas this has clearly been recognized in legislation passed recently in New York, New Jersey, Massachusetts, and Connecticut: Therefore, be it "Resolved, That the Northern Baptist Convention urge the enactment of legislation designed to secure these objectives by other State legislatures and their serious consideration by the Congress of the United States."

3. The general council of the Congregational Christian Church met at Grinnell, Iowa, June 18-25, 1946, adopted the following statement:

"Protection from discrimination in employment.-Discrimination in employment because of race, creed, or national origin is one of the great moral issues before the Nation today. It threatens the basic economic rights of many individuals. We recognize that the immediate postwar period has brought with it increasing tensions between racial and religious groups in our country, and that reduction in employment will tend to work a special hardship on Negro and other minority groups.

"We therefore reaffirm our support of legislation constituting permanent fair employment practices commissions for States and Nation such as will afford all citizens, regardless of race, creed, color, or national origin, equal opportunity to useful, adequately remunerative employment."

4. The General Synod of the Evangelical and Reformed Church met at York, Pa., in 1944 and adopted a resolution which we quote in part:

"Discrimination in employment because of race, creed, or national origin is one of the great moral issues before our Nation today. The right of a worker to be employed and paid solely on the basis of his character and ability is so clear, just, and Christian that it should be protected in law. This right should be safeguarded by appropriate legislative and administrative provisions."

5. The executive committee of the Home Missions Council of North America in 1944 adopted the following resolution :

"The right and opportunity for any worker to be employed without discrimination on account of race, color, creed, or national origin are so just and so in harmony with Christian ethics that all Christians and church agencies have a deep responsibility to stand for that clear Christian and democratic principle. We believe that Government should take such necessary legislative and administrative action as will protect the right to work from any such discrimination." 6. The Woman's Division of Christian Service of the Board of Missions and Church Extension of the Methodist Church at its annual meeting on December 1, 1945, adopted a statement and I understand they are planning to appear at the hearings before this committee.

Therefore I will not quote from their statement.

We stated in the beginning our belief that there is a moral issue involved in fair employment practices. We reaffirm the belief that this moral issue is of deep concern to the Christian forces in this country. Further, our democracy is on trial in the eyes of the world. In this period of economic readjustment from wartime tasks to peacetime pursuits, full and fair employment for all groups is a necessity for a working democracy. The desire of the churches is to prove that democracy will work at the level of economic rights. It will not work unless we enact laws that will open the way for all individuals to be gainfully employed regardless of race, creed, or national origin.

Therefore we urge you to consider making fair employment practices a basic right of all people by enacting it into the law of the United States of America.

STATEMENT OF REV. EDWARD CARDINAL, C. S. V., DIRECTOR, SHEIL SCHOOL OF SOCIAL STUDIES, CHICAGO, ILL.

Senator DONNELL. Will you be kind enough, Father Cardinal, to state your profession and your background, particularly along the line of the study of social problems?

Father CARDINAL. Do you want my background or the bishop's? I am reading this for the bishop.

Senator DONNELL. Are you going to testify for yourself also? Father CARDINAL. For the bishop and for myself, if you care to. Senator DONNELL. For which bishop is this being presented? Father CARDINAL. For Bishop Bernard J. Sheil, the auxiliary bishop of Chicago. He was born in Chicago and served in the diocese of Chicago all his life, and he is the auxiliary bishop of Chicago. Senator DONNELL. Did he prepare the statement that you are about to read?

Father CARDINAL. He prepared the statement himself.

Senator DONNELL. Personally?

Father CARDINAL. Yes.

Senator DONNELL. How long has he been located in Chicago?

Father CARDINAL. He is 59 years old. So he has been located there 59 years.

Senator DONNELL. He has lived there his entire life?

Father CARDINAL. Yes, sir.

Senator DONNELL. Very well. If you are intending to testify yourself independently, I would like to ask you the same question I asked at the outset.

Father CARDINAL. I am director of the Sheil School of Social Studies, which is a school founded by Bishop Sheil, and the purpose of this school is to promote harmonious relationships between races and religious and economic groups.

Senator DONNELL. Very well, sir. As the testimony proceeds, we may want to ask you some questions in regard to your own experience, but if you will be kind enough to present the bishop's statement, we will be very happy to have it.

Senator ELLENDER. What is the size of the diocese of Bishop Sheil? Father CARDINAL. He is the auxiliary bishop of Chicago, which is the largest Roman Catholic archdiocese in the world, with all due deference to New York and other places. I think it has more Catholics than any other diocese.

Senator ELLENDER. And you say he established this school in Chicago?

Father CARDINAL. He did, yes.

Senator ELLENDER. What is its attendance?

Father CARDINAL. It is an adult education program and we have on an average of 1,600 people a week who come to various classes that we have.

Senator ELLENDER. How is it maintained?

Father CARDINAL. It is maintained by voluntary contributions.
Senator ELLENDER. How many professors teach there?

Father CARDINAL. We have a faculty of about 35.

Senator ELLENDER. Are they all priests?

Father CARDINAL. No; I would say that we have five priests and the others are lay people.

Senator ELLENDER. Are they all Catholics?

Father CARDINAL. No; they are not.

Senator ELLENDER. How do you select them?

Father CARDINAL. It is my duty, sir, to select the professors. We have in our neighborhood a large number of very fine universities:

University of Chicago, Northwestern, Loyola, De Paul, and I ask these professors part time to come to our institution to give lectures. Senator ELLENDER. They give that service on a part-time basis, do they?

Father CARDINAL. Yes; without compensation.

Senator ELLENDER. What are the qualifications for entrance?

Father CARDINAL. We have no entrance requirements whatsoever. We try to make our work as pleasant as possible because we feel that education is suffering from too much regimentation. We feel that a large number of people have been deprived of educational opportunities, and so we want to make it as pleasant as possible for them to come in.

Senator ELLENDER. When you say there is too much regimentation, to what field do you have reference?

Father CARDINAL. Well, all fields. By regimentation, I mean that if a man hasn't finished high school, well, he is not entitled to come to the university; he is not entitled to come to college. Well, some men who have been deprived of this opportunity would like to hear lectures on these problems and they don't know just where to turn, so we have this institution and we welcome all people.

Senator ELLENDER. When you refer to regimentation, you mean as to the curriculum in the various colleges, don't you?

Father CARDINAL. That is right.

Senator ELLENDER. And you say there are 1,600 in attendance at a time?

Father CARDINAL. Yes; per week.

Senator ELLENDER. How often do you have lectures; once a week? Father CARDINAL. Oh, no. We have classes every evening from 5 to 9. and we have about 35 classes functioning, and we have classes all day Saturday.

Senator ELLENDER. At all of these classes, you have a total of 1,600 that attend each day?

Father CARDINAL. That is right-not each day, no; during the course of a week.

Senator DONNELL. You mean 1,600 different individuals attend during the course of a week?

Father CARDINAL. No, Senator. I presume that it would come to about 700 persons who average maybe 2 lectures a week.

Senator DONNELL. In other words, if a man comes to a lecture, he is counted; if he comes to a lecture the next day, he is counted again. So that there are 700 people that avail themselves of the privileges of the Sheil School of Social Science.

Father CARDINAL. Yes.

Senator DONNELL. Is the purpose of that school to train the attendants so that they may become social workers, or is that one of the functions of the school?

Father CARDINAL. We have no professional purposes. That is, we have no accredited courses, but we hope to train them in their thinking and in their human relationships, so that when people do follow some of the courses which we do sponsor, we hope that they will have integrated their minds more happily with reference to other groups.

Senator ELLENDER. How many courses do you teach and what are they?

Father CARDINAL. We have in the neighborhood of 35 courses, primarily in the social sciences, but not exclusively so. We find a large number of people have inhibitions about these problems, and so we operate by indirection. We give other courses in the hope that if they attend these other courses, they will come gradually into the field of social sciences, and we feel as though it has worked very effectively in that fashion. However, if we did work in that fashion, I am afraid that our classes wouldn't be too well attended.

Senator ELLENDER. Have you any kind of catalog or any kind of literature that you send to prospective students indicating what you teach?

Father CARDINAL. Yes; we do.

Senator ELLENDER. Would you mind furnishing the committee with that?

Father CARDINAL. I would be very happy to. I am sorry I don't have it with me.

Senator ELLENDER. I wish you would send it to the secretary, Mr. Rodgers.

Father CARDINAL. I would be very happy. We issue a catalog regularly and we have quite a large mailing list.

Senator ELLENDER. I presume that each subject is designated and what is taught under that subject you likewise outline in your catalog. Father CARDINAL. Yes.

Senator ELLENDER. Is it open to all?

Father CARDINAL. All people; yes. We say that specifically. The bishop has, as I think you probably know, instituted a Catholic youth organization, and we have colored people in our classes. We have colored professors.

Senator ELLENDER. They teach at the university?

Father CARDINAL. Yes. It is not a university, it is a school.

Senator ELLENDER. I mean they teach at the other universities? Father CARDINAL. Yes; but they may be newspapermen. We depend very largely on newspaper men because we have found that they contribute a very, very fine service.

Senator ELLENDER. Do these colored teachers come from colored universities or where do they come from?

Father CARDINAL. We don't have, as far as I know, a colored university in Chicago.

Senator ELLENDER. Where do they teach; do you know?

Father CARDINAL. Loyola University, University of Chicago; some belong to the Urban League.

Senator ELLENDER. How do you select the teachers for the lecture? Father CARDINAL. I have a committee that meets with me, and of course this committee has its eye open toward the activities of these people in the city, and in that way we become acquainted with those who, as we say, have a liberal attitude on the social questions, and we ask them if they would be willing to contribute their services to teaching these students that do come to the school.

Senator ELLENDER. Do you have all denominations pretty well represented?

Father CARDINAL. I made a statistical survey this year, and of course, we don't ask people too many questions, because it probably will keep people away from the school, but we pass the survey on to

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