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❶In a Parish Subsistence Camp or Agronomic University the worker does not look for a bank account he leaves that to the University.

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Communists in Russia do not build Communism, they build Socialism. Communists want to pass from capitalism to Socialism and from Socialism to Communism. I want a change, and a radical change.

I want a change from an acquisitive society to a functional society, from a society of go-getters to a society of go-givers. Henry Adams, who had in his ancestry two Presidents of the United States, says in his autobiography that one cannot get an education in modern America. And the reason he gives is, that there is no unity of thought in modern America. So he went to England and found that modern England is too much like America. So he went to France and found that modern France is too much like England and America.

But in France, Henry Adams found that one could get an education in thirteenth-century France. And he wrote a book concerning the Cathedral of Chartes and the Mount Saint-Michel, where he points out that there was unity of thought in thirteenth-century France.

The doctrine of the Guilds was the doctrine of the Common Good. The people used to say as they do now: Now they say one thing and they mean another. They did not look for markets, they let markets look for them. The Roman Law enables rich men to live among the poor men.

The Canon Law enables good men to live among bad men. In his book "The Prince", Machiavelli taught them how. So politics ceased to be policy and became just politics. He offers to buy the goods and to find a market. The guild's man thinks about the money offered for his goods and forgets the Common Good.

And the middle-man is not interested in selling useful goods but in making money on any kind of goods. And the consumer never meets the producer and the producer ceases to think in terms of service and begins to think in terms of profits. American Puritanism was to a great extent an outgrowth of Calvinism. Before John Calvin people were not allowed to lend money at interest. John Calvin decided to legalize money-lending at interest in spite of the teachings of the Prophets of Israel and the Fathers of the Church.

Protestant countries tried to keep up with John Calvin and money-lending at interest became the general practice. And money ceased to be a means of exchange and began to be a means to make money. So people lent money on time and started to think of time in terms of money and said to each other: With the discovery of steam the factory system made its appearance. To take drudgery out of the home was suppose to be the aim of the manufacturer. So the guildsman left his shop and went to the factory.

But the profit-making manufacturer found it more profitable to employ women than to employ men. So the women left the home and went to the factory. Soon the children followed the women into the factory. So the men have to stay at home while women and children work in the factory.

The Laissez-Faire Economists told everybody that competition is the life of trade and that it is a case of survival of the fittest. So since looking for markets has engaged men's activities. And since trade follows the flag industral nations have also become imperialst nations. The fight for markets between two industrial nations, England and Germany, was the main cause of the World War.

As President Wilson said, the World War was a commercial war. But a commercial war had to be idealized, so it was called a War for Democracy. But the War for Democracy did not bring Democracy: After the World War people tried to believe that a New Era had dawned upon the world. People thought that they had found a solution to the problem of mass-distribution.

People thought that the time had come for the two-car garage, a chicken in every pot, and a sign "To Let" in front of every poor-house. And everybody wanted to cash in on the future prosperity. So stock promoters got busy and stocked people with stocks till they got stuck. The Prophets of Israel and the Fathers of the Church forbade lending money at interest.

Lending at interest was called usury by the Prophets of Israel and the Fathers of the Church. Usurers were not considered to be gentlemen when people used to listen to the Prophets of Israel and the Fathers of the Church.

When people used to listen to the Prophets of Israel and the Fathers of the Church they could not see anything gentle in trying to live on the sweat of somebody else's brow by lending money at interest.

When John Calvin legalized money-lending at interest, he made the bank account the standard of values. When the bank account became the standard of values, people ceased to produce for use and began to produce for profits. When people began to produce for profits they became wealth-producing maniacs. When people became wealth-producing maniacs they produced too much wealth.

When people found out that they had produced too much wealth they went on an orgy of wealth-destruction and destroyed ten million lives besides. Because John Calvin legalized money-lending at interest, the State has legalized money-lending at interest. Because the State has legalized money-lending at interest, home owners have mortgaged their farms; institutions have mortgaged their buildings; congregations have mortgaged their churches; cities, counties, States and Federal Government have mortgaged their budgets.

So people find themselves in all kinds of financial difficulties because the State has legalized money-lending at interest in spite of the teachings of the Prophets of Israel and the Fathers of the Church. When people save money that means money is invested. Money invested increases production. Increased production brings a surplus in production. A surplus in production brings unemployment.

Unemployment brings a slump in business. A slump in business brings more unemployment. More unemployment brings a depression. A depression brings more depression. More depression brings red agitation. Red agitation brings red revolution. Some say that inflation is desirable.

Some say that inflation is deplorable. Some say that inflation is deplorable but inevitable. The way to avoid inflation is to lighten the burden of money-borrowers without robbing the money-lenders. And the way to lighten the burden of money-borrowers with robbing the money-lenders is to pass two laws: To give to the poor is to enable the poor to buy. To enable the poor to buy is to improve the market. To improve the market is to help business. To help business is to reduce unemployment.

To reduce unnemployment is to reduce crime. To reduce crime is to reduce taxation. So why not give to the poor for business' sake, for humanity's sake, for God's sake? God wants us to be our brother's keeper. To feed the hungry, to clothe the naked, to shelter the homeless, to instruct the ignorant, at a personal sacrifice, is what God wants us to do.

What we give to the poor for Christ's sake is what we carry with us when we die. As Jean-Jacques Rousseau say: People who are in need and are not afraid to beg give to people not in need the occasion to do good for goodness' sake. The Greeks used to say that people in need are the ambassadors of the gods. We read in the Gospel: While modern society calls the beggars bums and panhandlers, they are in fact the Ambassadors of God. To be God's Ambassador is something to be proud of.

People who are in need are not invited to spend the night in homes of the rich. There are guest rooms in the homes of the rich but they are not for those who need them. They are not for those who need them because those who need them are no longer considered as the Ambassadors of God. So the duty of hospitality is no longer considered as a personal duty. So people without a home are sent to the city where hospitality is given at the taxpayer's expense. The Holy Father appoints a man named a Bishop to a seat - a cathedra.

From that seat - cathedra the Bishop teaches the truth to all men so the truth may make them free. But some people are Bishop-shy.

They are Bishop-shy because they are hungry, shivering, or sleepy. They must be fed, clothed, and sheltered before they will consent to come to listen to Christ's Bishop.

To feed, clothe, and shelter them at a personal sacrifice is to participate in the Bishop's apostolate. In the first centuries of Christianity the poor were fed, clothed, and sheltered at a personal sacrifice and the Pagans said about the Christians: Today the poor are fed, clothed, and sheltered by the politicians at the expense of the taxpayers.

And because the poor are no longer fed, clothed, and sheltered at a personal sacrifice but at the expense of taxpayers Pagans say about Christians: We read in the Catholic Encyclopedia that during the early ages of Christianity the Hospices or Houses of Hospitality was a shelter for the sick, the poor, the orphan, the old, the traveller, and the needy of every kind. Originally the Hospices of Houses of Hospitality were under the supervision of the Bishops who designated priests to administer the spiritual and temporal affairs of these charitable institutions.

We need Houses of Hospitality to give to the rich the opportunity to serve the poor. We need Houses of Hospitality to bring the scholars to the workers or the workers to the scholars. We need Houses of Hospitality to bring back to institutions the technique to institutions. We need Houses of Hospitality to show what idealism looks like when it is practiced. In seventeenth-century France there was a priest by the name of Vincent. Father Vincent realized that the country was going to the dogs.

When something goes wrong they say in France: Looking for the woman Father Vincent found out that many woman were trying to be the mistresses of the rich. Vincent of Paul gathered several women and told them: By living with the workers in Houses of Hospitality scholars will be able to convey to the workers why things are what they are, how things would be if they were as they should be, and how a path can be made from things as they are to things as they should be.

By living with the workers in Houses of Hospitality scholars will be able to win the workers' sympathy, and therefore keep the workers from being influenced by selfish demagogues.

By living with the workers in Houses of Hospitality ascholars will be able to become dynamic and therefore be the driving force of a new social order. The training of social workers enables them to help people to adjust themselves to the existing environment.

The training of social workers does not enable them to help people to change the environment. Social workers must become social minded before they can be critics of the existing environment and free creative agents of the new environment. In the Houses of Hospitality social workers can aquire the art of human contacts and the social-mindedness or understanding of social forces which will make them critical of the existing environment and free creative agents of a new environment.

Afraid of the poor who don't like to get poorer, the rich who like to get richer turn to the State for protection. But the State is not only the State of the rich it is also the State of the poor who don't like to get poorer.

So the State sometimes chooses to help the many poor who don't like to get poorer, at the expense of the few rich who like to get richer. Dissatisfied with the State, the rich who like to get richer turn to the Church to save them from the poor who don't like to get poorer. But the Church can only tell the rich who like to get richer: There is nothing wrong with Communism, but there is something wrong with Communists.

The wrong thing with Communists is that they are not Communists, they are Socialists. The aim of the Communists is to take over the control of the means of production and distribution. The means of production and distribution are now in the hands of Capitalists. The class war is a war between Communists and Capitalists over control of the means of production and distribution.

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