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| Book Excerpt |


By John Courtney Murray, S.J.


The Montréal Review, November 2017


By John Courtney Murray, S.J.
A Sheed & Ward Classic (1960, 2005). 320 pp.


THE "FREE SOCIETY" seems to be a phrase of American coinage. At least it has no comparable currency in any other language, ancient or modem. The same is true of the phrase "free government." This fact of itself suggests the assumption that American society and its form of government are a unique historical realization. The assumption is generally regarded among us as unquestionable.

However, we have tended of late to pronounce the phrase, "the free society," with a rising interrogatory inflection. The phrase itself, it seems, now formulates a problem. This is an interesting new development. It was once assumed that the American proposition, both social and political, was self-evident; that it authenticated itself on simple inspection; that it was, in consequence, intuitively grasped and generally understood by the American people. This assumption now stands under severe question.

What is the free society, in its "idea"? Is this "idea" being successfully realized in the institutions that presently determine the pattern of American life, social and personal? The web of American institutions has altered, rapidly and profoundly, even radically, over the past few generations. Has the "idea" of the free society perhaps been strangled by the tightening intricacies of the newly formed institutional network? Has some new and alien "idea" subtly and unsuspectedly assumed the role of an organizing force in American society? Do we understand not only the superficial facts of change in American life but also the underlying factors of change—those "variable constants" that forever provide the dynamisms of change in all human life?

The very fact that these questions are being asked makes it sharply urgent that they be answered. What is at stake is America's understanding of itself. Self-understanding is the necessary condition of a sense of self-identity and self-confidence, whether in the case of an individual or in the case of a people. If the American people can no longer base this sense on naive assumptions of self-evidence, it is imperative that they find other more reasoned grounds for their essential affirmation that they are uniquely a people, uniquely a free society. Otherwise the peril is great. The complete loss of one's identity is, with all propriety of theological definition, hell. In diminished forms it is insanity. And it would not be well for the American giant to go lumbering about the world today, lost and mad.


At this juncture I suggest that the immediate question is not whether the free society is really free. This question may be unanswerable; it may even be meaningless as a question, if only for the reason that the norms of freedom seem to have got lost in a welter of confused controversy. Therefore I suggest that the immediate question is whether American society is properly civil. This question is intelligible and answerable, because the basic standard of civility is not in doubt: "Civilization is formed by men locked together in argument. From this dialogue the community becomes a political community." This statement, made by Thomas Gilby, O.P., inBetween Community and Society, (New York: Longmans, Green & Co., 1953.) exactly expresses the mind of St. Thomas Aquinas, who was himself giving refined expression to the tradition of classic antiquity, which in its prior turn had given first elaboration to the concept of the "civil multitude," the multitude that is not a mass or a herd or a huddle, because it is characterized by civility.

The specifying note of political association is its rational deliberative quality, its dependence for its permanent cohesiveness on argument among men. In this it differs from all other forms of association found on earth. The animal kingdom is held together simply by the material homogeneity of the species; all its unities and antagonisms are of the organic and biological order. Wolves do not argue the merits of running in packs. The primal human community, the family, has its own distinctive bonds of union. Husband and wife are not drawn into the marital association simply by the forces of reason but by the forces of life itself, importantly including the mysterious dynamisms of sex. Their association is indeed founded on a contract, which must be a rational and free act. But the substance and finality of the contract is both infra- and supra-rational; it is an engagement to become "two in one flesh." The marital relationship may at times be quarrelsome, but it is not argumentative. Similarly, the union of parents and children is not based on reason, justice, or power; it is based on kinship, love, and pietas.

It is otherwise with the political community. I am not, of course, maintaining that civil society is a purely rational form of association. We no longer believe, with Locke or Hobbes, that man escapes from a mythical "state of nature" by an act of will, by a social contract. Civil society is a need of human nature before it becomes the object of human choice. Moreover, every particular society is a creature of the soil; it springs from the physical soil of earth and from the more formative soil of history. Its existence is sustained by loyalties that are not logical; its ideals are expressed in legends that go beyond the facts and are for that reason vehicles of truth; its cohesiveness depends in no small part on the materialisms of property and interest. Though all this is true, nevertheless the distinctive bond of the civil multitude is reason, or more exactly, that exercise of reason which is argument.

Hence the climate of the City is likewise distinctive. It is not feral or familial but forensic. It is not hot and humid, like the climate of the animal kingdom. It lacks the cordial warmth of love and unreasoning loyalty that pervades the family. It is cool and dry, with the coolness and dryness that characterize good argument among informed and responsible men. Civic amity gives to this climate its vital quality. This form of friendship is a special kind of moral virtue, a thing of reason and intelligence, laboriously cultivated by the discipline of passion, prejudice, and narrow self-interest. It is the sentiment proper to the City. It has nothing to do with the cleavage of a David to a Jonathan, or with the kinship of the clan, or with the charity, forits ut mors, that makes the solidarity of the Church. It is in direct contrast with the passionate fanaticism of the Jacobin: "Be my brother or I'll kill you!" Ideally, I suppose, there should be only one passion in the City—the passion for justice. But the will to justice, though it engages the heart, finds its measure as it finds its origin in intelligence, in a clear understanding of what is due to the equal citizen from the City and to the City from the citizenry according to the mode of their equality. This commonly shared will to justice is the ground of civic amity as it is also the ground of that unity which is called peace. This unity, qualified by amity, is the highest good of the civil multitude and the perfection of its civility.




If then society is civil when it is formed by men locked together in argument, the question rises, what is the argument about? There are three major themes.

First, the argument is about public affairs, the res publica, those matters which are for the advantage of the public (in the phrase as old as Plato) and which call for public decision and action by government. These affairs have their origin in matters of fact; but their rational discussion calls for the Socratic dialogue, the close and easy use of the habit of cross-examination, that transforms brute facts into arguable issues.

Second, the public argument concerns the affairs of the commonwealth. This is a wider concept. It denotes the affairs that fall, at least in decisive part, beyond the limited scope of government. These affairs are not to be settled by law, though law may be in some degree relevant to their settlement. They go beyond the necessities of the public order as such; they bear upon the quality of the common life.

The great "affair" of the commonwealth is, of course, education. It includes three general areas of common interest: the school system, its mode of organization, its curricular content, and the level of learning among its teachers; the later education of the citizen in the liberal art of citizenship; and the more general enterprise of the advancement of knowledge by research.

The third theme of public argument is the most important and the most difficult. It concerns the constitutional consensus whereby the people acquires its identity as a people and the society is endowed with its vital form, its entelechy, its sense of purpose as a collectivity organized for action in history. The idea of consensus has been classic since the Stoics and Cicero; through St. Augustine it found its way into the liberal tradition of the West: "Res publica, res populi; populus autem non omnis hominum coetus quoquo modo congregatus, sed coetus multitudinis iuris consensu et utilitatis communione sociatus" (Scipio).

The state of civility supposes a consensus that is constitutional, sc., its focus is the idea of law, as surrounded by the whole constellation of ideas that are related to the ratio iuris as its premises, its constituent elements, and its consequences. This consensus is come to by the people; they become a people by coming to it. They do not come to it accidentally, without quite knowing how, but deliberatively, by the methods of reason reflecting on experience. The consensus is not a structure of secondary rationalizations erected on psychological data (as the behaviorist would have it) or on economic data (as the Marxist would have it). It is not the residual minimum left after rigid application of the Cartesian axiom, "de omnibus dubitandum." It is not simply a set of working hypotheses whose value is pragmatic. It is an ensemble of substantive truths, a structure of basic knowledge, an order of elementary affirmations that reflect realities inherent in the order of existence. It occupies an established position in society and excludes opinions alien or contrary to itself.

This consensus is the intuitional a priori of all the rationalities and technicalities of constitutional and statutory law. It furnishes the premises of the people's action in history and defines the larger aims which that action seeks in internal affairs and in external relations.

The whole premise of the public argument, if it is to be civilized and civilizing, is that the consensus is real, that among the people everything is not in doubt, but that there is a core of agreement, accord, concurrence, acquiescence. We hold certain truths; therefore we can argue about them. It seems to have been one of the corruptions of intelligence by positivism to assume that argument ends when agreement is reached. In a basic sense the reverse is true. There can be no argument except on the premise, and within a context, of agreement. Mutatis mutandis, this is true of scientific, philosophical, and theological argument. It is no less true of political argument.

On its most imperative level the public argument within the City and about the City's affairs begins with the agreement that there is a reality called, in the phrase of Leo XIII, patrimonium generis humani, a heritage of an essential truth, a tradition of rational belief, that sustains the structure of the City and furnishes the substance of civil life. It was to this patrimony that the Declaration of Independence referred: "These are the truths we hold." This is the first utterance of a people. By it a people establishes its identity, and under decent respect to the opinions of mankind declares its purposes within the community of nations.

In later chapters an effort will be made to state the contents of the public consensus in America. Briefly, its principles and doctrines are those of Western constitutionalism, classic and Christian. This is our essential patrimony, laboriously wrought out by centuries of thought, further refined and developed in our own land to fit the needs of the new American experiment in government. In addition, as will later appear, the consensus has a growing end, as American society itself has a growing end. My point at the moment, however, is that there are two reasons why the consensus furnishes the basic theme of the public argument whereby American society hopes to achieve and maintain the mark of civility.

Initially, we hold these truths because they are a patrimony. They are a heritage from history, through whose dark and bloody pages there runs like a silver thread the tradition of civility. This is the first reason why the consensus continually calls for public argument. The consensus is an intellectual heritage; it may be lost to mind or deformed in the mind. Its final depository is the public mind. This is indeed a perilous place to deposit what ought to be kept safe; for the public mind is exposed to the corrosive rust of skepticism, to the predatory moths of deceitful doxai (in Plato's sense), and to the incessant thieveries of forgetfulness. Therefore the consensus can only be preserved in the public mind by argument. High argument alone will keep it alive, in the vital state of being "held."

Second, we hold these truths because they are true. They have been found in the structure of reality by that dialectic of observation and reflection which is called philosophy. But as the achievement of reason and experience the consensus again presents itself for argument. Its vitality depends on a constant scrutiny of political experience, as this experience widens with the developing—or possibly the decaying—life of man in society. Only at the price of this continued contact with experience will a constitutional tradition continue to be "held," as real knowledge and not simply as a structure of prejudice. However, the tradition, or the consensus, is not a mere record of experience. It is experience illumined by principle, given a construction by a process of philosophical reflection. In the public argument there must consequently be a continued recurrence to first principles. Otherwise the consensus may come to seem simply a projection of ephemeral experience, a passing shadow on the vanishing backdrop of some given historical scene, without the permanence proper to truths that are "held."

On both of these titles, as a heritage and as a public philosophy, the American consensus needs to be constantly argued. If the public argument dies from disinterest, or subsides into the angry mutterings of polemic, or rises to the shrillness of hysteria, or trails off into positivistic triviality, or gets lost in a morass of semantics, you may be sure that the barbarian is at the gates of the City.

The barbarian need not appear in bearskins with a club in hand. He may wear a Brooks Brothers suit and carry a ball-point pen with which to write his advertising copy. In fact, even beneath the academic gown there may lurk a child of the wilderness, untutored in the high tradition of civility, who goes busily and happily about his work, a domesticated and law-abiding man, engaged in the construction of a philosophy to put an end to all philosophy, and thus put an end to the possibility of a vital consensus and to civility itself. This is perennially the work of the barbarian, to undermine rational standards of judgment, to corrupt the inherited intuitive wisdom by which the people have always lived, and to do this not by spreading new beliefs but by creating a climate of doubt and bewilderment in which clarity about the larger aims of life is dimmed and the selfconfidence of the people is destroyed, so that finally what you have is the impotent nihilism of the "generation of the third eye," now presently appearing on our university campuses. (One is, I take it, on the brink of impotence and nihilism when one begins to be aware of one's own awareness of what one is doing, saying, thinking. This is the paralysis of all serious thought; it is likewise the destruction of all the spontaneities of love.)

The barbarian may be the eighteenth-century philosopher, who neither anticipated nor desired the brutalities of the Revolution with its Committee on the Public Safety, but who prepared the ways for the Revolution by creating a vacuum which he was not able to fill. Today the barbarian is the man who makes open and explicit rejection of the traditional role of reason and logic in human affairs. He is the man who reduces all spiritual and moral questions to the test of practical results or to an analysis of language or to decision in terms of individual subjective feeling.

It is a Christian theological intuition, confirmed by all of historical experience, that man lives both his personal and his social life always more or less close to the brink of barbarism, threatened not only by the disintegrations of physical illness and by the disorganizations of mental imbalance, but also by the decadence of moral corruption and the political chaos of formlessness or the moral chaos of tyranny. Society is rescued from chaos only by a few men, not by the many. Paucis humanum vivit genus. It is only the few who understand the disciplines of civility and are able to sustain them in being and thus hold in check the forces of barbarism that are always threatening to force the gates of the City. To say this is not, of course, to endorse the concept of the fascist elite—a barbarous concept, if ever there was one. It is only to recall a lesson of history to which our own era of mass civilization may well attend. We have not been behind our forebears in devising both gross and subtle ways of massacring ancient civilities.


Barbarism is not, I repeat, the forest primeval with all its relatively simple savageries. Barbarism has long had its definition, resumed by St. Thomas after Aristotle. It is the lack of reasonable conversation according to reasonable laws. Here the word "conversation" has its twofold Latin sense. It means living together and talking together.

Barbarism threatens when men cease to live together according to reason, embodied in law and custom, and incorporated in a web of institutions that sufficiently reveal rational influences, even though they are not, and cannot be, wholly rational. Society becomes barbarian when men are huddled together under the rule of force and fear; when economic interests assume the primacy over higher values; when material standards of mass and quantity crush out the values of quality and excellence; when technology assumes an autonomous existence and embarks on a course of unlimited self-exploitation without purposeful guidance from the higher disciplines of politics and morals (one thinks of Cape Canaveral); when the state reaches the paradoxical point of being everywhere intrusive and also impotent, possessed of immense power and powerless to achieve rational ends; when the ways of men come under the sway of the instinctual, the impulsive, the compulsive. When things like this happen, barbarism is abroad, whatever the surface impressions of urbanity. Men have ceased to live together according to reasonable laws.

Barbarism likewise threatens when men cease to talk together according to reasonable laws. There are laws of argument, the observance of which is imperative if discourse is to be civilized. Argument ceases to be civil when it is dominated by passion and prejudice; when its vocabulary becomes solipsist, premised on the theory that my insight is mine alone and cannot be shared; when dialogue gives way to a series of monologues; when the parties to the conversation cease to listen to one another, or hear only what they want to hear, or see the other's argument only through the screen of their own categories; when defiance is flung to the basic ontological principle of all ordered discourse, which asserts that Reality is an analogical structure, within which there are variant modes of reality, to each of which there corresponds a distinctive method of thought that imposes on argument its own special rules. When things like this happen, men cannot be locked together in argument. Conversation becomes merely quarrelsome or querulous. Civility dies with the death of the dialogue.

All this has been said in order to give some meaning to the immediate question before us, sc., whether American society, which calls itself free, is genuinely civil. In any circumstances it has always been difficult to achieve civility in the sense explained. A group of men locked together in argument is a rare spectacle. But within the great sprawling City that is the United States the achievement of a civil society encounters a special difficulty—what is called religious pluralism.


The political order must borrow both from above itself and from below itself. The political looks upward to metaphysics, ethics, theology; it looks downward to history, legal science, sociology, psychology. The order of politics must reckon with all that is true and factual about man. The problem was complicated enough for Aristotle, for whom man in the end was only citizen, whose final destiny was to be achieved within the City, however much he might long to play the immortal. For us today man is still citizen; but at least for most of us his life is not absorbed in the City, in society and the state. In the citizen who is also a Christian there resides the consciousness formulated immortally in the second-century Letter to Diognetes: "Every foreign land is a fatherland and every fatherland is a foreign land." This consciousness makes a difference, in ways upon which we need not dwell here. What makes the more important difference is the fact of religious divisions. Civil discourse would be hard enough if among us there prevailed conditions of religious unity; even in such conditions civic unity would be a complicated and laborious achievement. As it is, efforts at civil discourse plunge us into the twofold experience of the religiously pluralist society.

The first experience is intellectual. As we discourse on public affairs, on the affairs of the commonwealth, and particularly on the problem of consensus, we inevitably have to move upward, as it were, into realms of some theoretical generality—into metaphysics, ethics, theology. This movement does not carry us into disagreement; for disagreement is not an easy thing to reach. Rather, we move into confusion. Among us there is a plurality of universes of discourse. These universes are incommensurable. And when they clash, the issue of agreement or disagreement tends to become irrelevant. The immediate situation is simply one of confusion. One does not know what the other is talking about. One may distrust what the other is driving at. For this too is part of the problem—the disposition amid the confusion to disregard the immediate argument, as made, and to suspect its tendency, to wonder what the man who makes it is really driving at.

This is the pluralist society as it is encountered on the level of intellectual experience. We have no common universe of discourse. In particular, diverse mental equivalents attach to all the words in which the constitutional consensus must finally be discussed—truth, freedom, justice, prudence, order, law, authority, power, knowledge, certainty, unity, peace, virtue, morality, religion, God, and perhaps even man. Our intellectual experience is one of sheer confusion, in which soliloquy succeeds to argument.

The second experience is even more profound. The themes touched upon in any discussion of Religion and the Free Society have all had a long history. And in the course of discussing them we are again made aware that only in a limited sense have we severally had the same history. We more or less share the short segment of history known as America. But all of us have had longer histories, spiritual and intellectual.

These histories may indeed touch at certain points. But I, for instance, am conscious that I do not share the histories that lie behind many of my fellow citizens. The Jew does not share the Christian history, nor even the Christian idea of history. Catholic and Protestant history may be parallel in a limited sense but they are not coincident or coeval. And the secularist is a latecomer. He may locate his ancestry in the eighteenth or nineteenth centuries, or, if his historic sense is strong, he may go back to the fourteenth century, to the rise of what Lagarde has called l'esprit laïque. In any case, he cannot go back to Athens, Rome, or Alexandria; for his laicism is historically conditioned. It must situate itself with regard to the Christian tradition. It must include denials and disassociations that the secularism of antiquity did not have to make; and it also includes the affirmation of certain Christian values that antiquity could not have affirmed.

The fact of our discrepant histories creates the second experience of the pluralist society. We are aware that we not only hold different views but have become different kinds of men as we have lived our several histories. Our styles of thought and of interior life are as discrepant as our histories. The more deeply they are experienced and the more fully they are measured, the more do the differences among us appear to be almost unbridgeable. Man is not only a creature of thought but also a vibrant subject of sympathies; and in the realm of philosophy and religion today the communal experiences are so divergent that they create not sympathies but alienations as between groups.

Take, for instance, the question of natural law, of which there will be much discourse in the pages that follow. For the Catholic it is simply a problem in metaphysical, ethical, political, and juridical argument. He moves into the argument naturally and feels relatively at ease amid its complexities. For the Protestant, on the contrary, the whole doctrine of natural law is a challenge, if not an affront, to his entire style of moral thought and even to his religiosity. The doctrine is alien to him, unassimilable by him. He not only misunderstands it; he also distrusts it. "Thus," says Robert McAfee Brown in American Catholics: a Protestant-Jewish View, (New York: Sheed and Ward, 1959.) "Catholic appeals to natural law remain a source of friction rather than a basis of deeper understanding" as between Protestant and Catholic.

Another example might be the argument that has been made by Catholics in this country for more than a century with regard to the distribution of tax funds for the support of the school system. The structure of the argument is not complex. Its principle is that the canons of distributive justice ought to control the action of government in allocating funds that it coercively collects from all people in pursuance of its legitimate interest in universal compulsory schooling. The fact is that these canons are presently not being observed. The "solution" to the School Question reached in the nineteenth century reveals injustice, and the legal statutes that establish the injustice are an abuse of power. So, in drastic brevity, runs the argument. I shall return to it in a later chapter. For my part, I have never heard a satisfactory answer to it.

This is a fairly serious situation. When a large section of the community asserts that injustice is being done, and makes a reasonable argument to substantiate the assertion, either the argument ought to be convincingly refuted and the claim of injustice thus disposed of, or the validity of the argument ought to be admitted and the injustice remedied. As a matter of fact, however, the argument customarily meets a blank stare, or else it is "answered" by varieties of the fallacy known as ignoratio elenchi. At the extreme, from the side of the more careerist type of anti-Catholic, the rejoinder takes this form, roughly speaking (sometimes the rejoinder is roughly spoken) : "We might be willing to listen to this argument about the rights of Catholic schools if we believed that Catholic schools had any rights at all. But we do not grant that they have any rights, except to tolerance. Their existence is not for the advantage of the public; they offend against the integrity of the democratic community, whose warrant is fidelity to Protestant principle (or secularist principle, as the case may be)." This "answer" takes various forms, more or less uncomplimentary to the Catholic Church, according to the temper of the speaker. But this is the gist of it. The statement brings me to my next point.


The fact is that among us civility—or civic unity or civic amity, as you will—is a thing of the surface. It is quite easy to break through it. And when you do, you catch a glimpse of the factual reality of the pluralist society. I agree with Prof. Eric Voegelin's thesis that our pluralist society has received its structure through wars and that the wars are still going on beneath a fragile surface of more or less forced urbanity. What Voegelin calls the "genteel picture" will not stand the test of confrontation with fact.

We are not really a group of men singly engaged in the search for truth, relying solely on the means of persuasion, entering into dignified communication with each other, content politely to correct opinions with which we do not agree. As a matter of fact, the variant ideas and allegiances among us are entrenched as social powers; they occupy ground; they have developed interests; and they possess the means to fight for them. The real issues of truth that arise are complicated by secondary issues of power and prestige, which not seldom become primary.

There are numerous well-known examples. What they illustrate is that the entrenched segments of American pluralism claim influence on the course of events, on the content of the legal order, and on the quality of American society. To each group, of course, its influence seems salvific; to other groups it may seem merely imperialist. In any case, the forces at work are not simply intellectual; they are also passionate. There is not simply an exchange of arguments but of verbal blows. You do not have to probe deeply beneath the surface of civic amity to uncover the structure of passion and war.

There is the ancient resentment of the Jew, who has for centuries been dependent for his existence on the good will, often not forthcoming, of a Christian community. Now in America, where he has acquired social power, his distrust of the Christian community leads him to align himself with the secularizing forces whose dominance, he thinks, will afford him a security he has never known. Again, there is the profound distrust between Catholic and Protestant. Their respective conceptions of Christianity are only analogous; that is, they are partly the same and totally different. The result is odium theologicum, a sentiment that not only enhances religious differences in the realm of truth but also creates personal estrangements in the order of charity.

More than that, Catholic and Protestant distrust each other's political intentions. There is the memory of historic clashes in the temporal order; the Irishman does not forget Cromwell any more readily than the Calvinist forgets Louis XIV. Neither Protestant nor Catholic is yet satisfied that the two of them can exist freely and peacefully in the same kind of City. The Catholic regards Protestantism not only as a heresy in the order of religion but also as a corrosive solvent in the order of civilization, whose intentions lead to chaos. The Protestant regards Catholicism not only as idolatry in the order of religion but as an instrument of tyranny in the order of civilization, whose intentions lead to clericalism. Thus an odium civile accrues to theodium theologicum.

This problem is particularly acute in the United States, where the Protestant was the native and the Catholic the immigrant, in contrast to Europe where the Catholic first held the ground and was only later challenged. If one is to believe certain socio-religious critics (Eduard Heimann, for instance), Protestantism in America has forged an identification of itself, both historical and ideological, with American culture, particularly with an indigenous secularist unclarified mystique of individual freedom as somehow the source of everything, including justice, order, and unity. The result has been Nativism in all its manifold forms, ugly and refined, popular and academic, fanatic and liberal. The neo-Nativist as well as the paleo-Nativist addresses to the Catholic substantially the same charge: "You are among us but you are not of us." (The neo-Nativist differs only in that he uses footnotes, apparently in the belief that reference to documents is a substitute for an understanding of them.) To this charge the Catholic, if he happens to set store, pro forma, on meriting the blessed adjective "sophisticated," will politely reply that this is Jacobinism, nouveau style, and that Jacobinism, any style, is out of style in this day and age. In contrast, the sturdy Catholic War Veteran is more likely to say rudely, "Them's fighten' words." And with this exchange of civilities, if they are such, the "argument" is usually over.

There is, finally, the secularist (I here use the term only in a descriptive sense). He too is at war. If he knows his own history, he must be. Historically his first chosen enemy was the Catholic Church, and it must still be the Enemy of his choice, for two reasons that will be further developed in a later chapter. First, it asserts that there is an authority superior to the authority of individual reason and of the political projection of individual reason, the state. But this assertion is the first object of the secularist's anathema. Second, it asserts that by divine ordinance this world is to be ruled by a dyarchy of authorities, within which the temporal is subordinate to the spiritual, not instrumentally but in dignity. This assertion is doubly anathema. It clashes with the socio-juridical monism that is always basic to the secularist position when it is consistently argued. In secularist theory there can be only one society, one law, one power, and one faith, a civic faith that is the "unifying" bond of the community, whereby it withstands the assaults of assorted pluralisms.

The secularist has always fought his battles under a banner on which is emblazoned his special device, "The Integrity of the Political Order." In the name of this thundering principle he would banish from the political order (and from education as an affair of the City) all the "divisive forces" of religion. At least in America he has traditionally had no quarrel with religion as a "purely private matter," as a sort of essence or idea or ambient aura that may help to warm the hidden heart of solitary man. He may even concede a place to religion-in-general, whatever that is. What alarms him is religion as a Thing, visible, corporate, organized, a community of thought that presumes to sit superior to, and in judgment on, the "community of democratic thought," and that is furnished somehow with an armature of power to make its thought and judgment publicly prevail. Under this threat he marshals his military vocabulary and speaks in terms of aggression, encroachment, maneuvers, strategy, tactics. He rallies to the defense of the City; he sets about the strengthening of the wall that separates the City from its Enemy. He too is at war.


What it comes to then is that the pluralist society, honestly viewed under abdication of all false gentility, is a pattern of interacting conspiracies. There are chiefly four—Protestant, Catholic, Jewish, secularist, though in each camp, to continue the military metaphor, there are forces not fully broken to the authority of the high command.

I would like to relieve the word "conspiracy" of its invidious connotations. It is devoid of these in its original Latin sense, both literal and tropical. Literally it means unison, concord, unanimity in opinion and feeling, a "breathing together." Then it acquires inevitably the connotation of united action for a common end about which there is agreement; those who think alike inevitably join together in some manner of action to make their common thought or purpose prevail. The word was part of the Stoic political vocabulary; it was adopted by Cicero; and it has passed into my own philosophical tradition, the Scholastic tradition, that has been formative of the liberal tradition of the West. Civil society is formed, said Cicero, "conspiratione hominum atque consensu," that is by action in concert on the basis of consensus with regard to the purposes of the action. Civil society is by definition a conspiracy, "conspiratio plurium in unum." Only by conspiring together do the many become one. E pluribus unum.

The trouble is that there are a number of conspiracies within American society. I shall not object to your calling Catholicism a conspiracy, provided you admit that it is only one of several. (Incidentally, I never have seen the validity of Prof. Sidney Hook's distinction: "Heresy, yes; conspiracy, no." The heresy that was not a conspiracy has not yet appeared on land or sea. One would say with greater propriety of word and concept: "Conspiracy, yes; heresy, no." Heresy, not conspiracy, is the bad word for the evil thing. No one would be bothered with the Communist conspiracy if its dynamism were not a civilizational heresy, or more exactly, an apostasy from civilization.)

Perhaps then our problem today is somehow to make the four great conspiracies among us conspire into one conspiracy that will be American society-civil, just, free, peaceful, one.

Can this problem be solved? My own expectations are modest and minimal. It seems to be the lesson of history that men are usually governed with little wisdom. The highest political good, the unity which is called peace, is far more an ideal than a realization. And the search for religious unity, the highest spiritual good, always encounters the "messianic necessity," so called: "Do you think that I have come to bring peace on earth? No, but rather dissension" (Luke 12:51). In the same text the dissension was predicted with terrible explicitness of the family. It has also been the constant lot of the family of nations and of the nations themselves. Religious pluralism is against the will of God. But it is the human condition; it is written into the script of history. It will not somehow marvelously cease to trouble the City.

Advisedly therefore one will cherish only modest expectations with regard to the solution of the problem of religious pluralism and civic unity. Utopianism is a Christian heresy (the ancient pagan looked backward, not forward, to the Golden Age); but it is a heresy nonetheless. We cannot hope to make American society the perfect conspiracy based on a unanimous consensus. But we could at least do two things. We could limit the warfare, and we could enlarge the dialogue. We could lay down our arms (at least the more barbarous kind of arms!), and we could take up argument.

Even to do this would not be easy. It would be necessary that we cease to project into the future of the Republic the nightmares, real or fancied, of the past. In Victorian England John Henry Newman noted that the Protestant bore "a stain upon the imagination," left there by the vivid images of Reformation polemic against the Church of Rome. Perhaps we all bear some stain or other upon our imaginations. It might be possible to cleanse them by a work of reason. The free society, I said at the outset, is a unique realization; it has inaugurated a new history. Therefore it might be possible within this new history to lay the ghosts of the past—to forget the ghettos and the autos-da-fé; the Star Chamber and the Committee on the Public Safety; Topcliffe with his "Bloody Question" and Torquemada with his rack; the dragonnades and the Black and Tans; Samuel F. B. Morse, the convents in Charleston and Philadelphia, the Know-Nothings and the Ku Klux Klan and what happened to Al Smith (whatever it was that did happen to him).

All this might be possible. It certainly would be useful. I venture to say that today it is necessary. This period in American history is critical, not organic (to use Prof. Toynbee's distinction). We face a crisis that is new in history. We would do well to face it with a new cleanliness of imagination, in the realization that internecine strife, beyond some inevitable human measure, is a luxury we can no longer afford. Serious issues confront us on all the three levels of public argument. Perhaps the time has come when we should endeavor to dissolve the structure of war that underlies the pluralistic society, and erect the more civilized structure of the dialogue. It would be no less sharply pluralistic, but rather more so, since the real pluralisms would be clarified out of their present confusion. And amid the pluralism a unity would be discernible—the unity of an orderly conversation. The pattern would not be that of ignorant armies clashing by night but of informed men locked together in argument in the full light of a new dialectical day. Thus we might present to a "candid world" the spectacle of a civil society.


John Courtney Murray, SJ, (1904-1967) was a member of the Society of Jesus and an American theologian. One of John Courtney Murray’s major concerns was to help the Church navigate its way in a world of religious pluralism.

John Courtney Murray was born in New York City. He entered the New York Province of the Society of Jesus in 1920. Murray was ordained in 1933 and completed a doctorate in theology at Georgetown in 1937. In 1937 Murray became a Professor of Theology at the Jesuit theologate at Woodstock, Maryland, and in 1941 he was named editor of Theological Studies. Murray held both of these positions until his death by heart attack in 1967.

As a theologian, John Courtney Murray was principally interested in the subjects of the Trinity and grace in human life. But Murray’s principal contribution to American theology was his studies on what it meant for the Church to flourish in a pluralistic society. Murray thought that American constitutionalism and Roman Catholicism were compatible with each other. The Constitution of the United States called for limited government and separation of church and state. This gave citizens the opportunity to assume moral control over their own religious beliefs, instead of being told what to believe by paternalistic states. Murray presented his views in We Hold These Truths: Catholic Reflections on the American Proposition.

The Vatican did not initially appreciate Murray’s writings, and he had to cease publishing them for a number of years. However, John Courtney Murray made a significant contribution at the Second Vatican Council, especially in The Declaration on Religious Freedom. Murray later wrote:

The statements in Gaudium et Spes [The Church in the Modern World], like those in Dignitatis Humanae [Declaration on Religious Freedom], represent aggiornamento. And they are programmatic for the future. From now on, the Church defines her mission in the temporal order in terms of the realization of human dignity, the promotion of the rights of man, the growth of the human family towards unity, and the sanctification of the secular activities of this world.

Source: www.ignatianspirituality.com



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