Or suppose you are a Catholic but believe that public funds for support of Catholic schools would be the first step toward state control of those schools. Which way do you vote?

The problem can become still more complicated. Congress is considering subsidizing scientific research; many of the best colleges and universities in this country are controlled or dominated by members of a particular faith. Would you refuse a research subsidy to Notre Dame but allow it to some state-owned college in Tennessee, the state where biology is subject to the vote of the state legislature?14 Or how about the great University of Southern California? It was a Methodist college once; there has been a divorce of sorts but the influence is still there. Can USC be trusted with a subsidy in mechanical engineering, or does nothing less than outright atheism meet your standards for freedom of thought?

In passing it might be added that private schools with church leanings were an indispensable factor in the scientific research that won World War II.

What bearing does all this have on the problem of tax funds for parochial schools? It obviously has some bearing and you yourself will have to consider the factors when you decide whether to campaign for the ticket made up of Catholics or the one made up of non-Catholics.

In my home state recently there were introduced in the legislature a group of bills concerning birth control and a group of bills concerning liquor licensing, local option, and prohibition. The governor received hundreds of letters about these two groups. Analysis showed that practically all of the letters about the birth control measures came from Catholic groups, whereas the letters about liquor measures came almost exclusively from Protestant church groups.

Is it not obvious, then, that you have a legitimate interest in the religious persuasion of your state legislator, your state senator, and your state governor?

Suppose you are a Christian Scientist; how do you feel about socialized medicine? Suppose instead that you are strong for socialized medicine; is it of interest to you that a candidate for the legislature is a Christian Scientist? Or should you ignore it?

Is a Jewish congressman more likely or less likely to vote to open the United States to any and all displaced persons in Europe? Who is the more likely to put a rider concerning Palestine on a bill to end money to Britain - a non-Zionist Jew or an Irish Catholic from Boston?

The ramifications of the political effect of a man's religious beliefs are endless. I do not intend to suggest answers to any of these questions; I simply mean to make it clear that to shut your eyes to this factor is to handicap yourself grossly in the analysis of men and issues. To vote always for a person of your own religious persuasion, or, at the other extreme, always to ignore a candidate's religious beliefs, is equally stupid and unrealistic. The first attitude is narrow and un-American; the second is custard-headed. Call 'em as you see 'em!

Now let us discuss church groups.

(Before shouts of dirty red, fascist, papist, Jew, atheist, or whatever, start coming in, let me put this on record: Like all my great grandparents, I am native born, an American mixture, principally Irish, with a dash of English and French and a pinch of German. My name is Bavarian Catholic in origin; I was brought up in the Methodist faith. I believe in democracy, personal liberty, and religious freedom.)

American church groups as a whole are frequent sources of corruption and confusion in politics. This is a regrettable but observable fact which runs counter to the strong credo that if only the church people would get together and assert their strength we could run all those dirty crooks out of town. In fact, the church members of any community, voting as a bloc, could swing any election, institute any reforms they wished, and make them stick.

It does not work out that way.

I do not question that we are more moral, more charitable and more civilized as a result of church instruction and the labors of priests, ministers, rabbis, and countless devout laymen. Nor do I question the political good intent of church groups. The evil consequences result from good intentions applied in too limited a field.

Only rarely do churches become interested in the way in which paving contracts are awarded, how the oral examinations for civil service are conducted, or the fashion in which real estate values are assessed for tax purposes. Towing fees for stolen cars, the allocation of gasoline tax monies between city, county, and state, or the awarding of public utility franchises are likely to be too "political" for discussion from the pulpit.

Instead church groups are likely to demand laws which prohibit practices contrary to various religious codes of morals. A crooked political machine is happy to oblige each church as such laws do not hamper the machine; they help it-first, by providing new fields of graft and corruption, second, by insuring the votes of the madams, bookies, etc., engaged in these fields, and third, by obtaining support from the very church groups which demanded the legislation.

If you believe that laws forbidding gambling, sale of liquor, sale of contraceptives, requiring definite closing hours, enforcing the Sabbath, or any such, are necessary to the welfare of your community, that is your right and I do not ask you to surrender your beliefs or give up your efforts to put over such laws. But remember that such laws are, at most, a preliminary step in doing away with the evils they indict. Moral evils can never be solved by anything as easy as passing laws alone. If you aid in passing such laws without bothering to follow through by digging in to the involved questions of sociology, economics, and psychology which underlie the causes of the evils you are gunning for, you will not only fail to correct the evils you sought to prohibit but will create a dozen new evils as well.

If your conscience requires that you support legislation of the type referred to above, then you must realize that your overall problem of keeping honest officials in office to enforce the laws is made much more difficult and that you must work several times as hard and be much more alert if you are to have an honest government.

As an amateur, unpaid, volunteer politician interested in certain reforms, don't expect any real help from the churches even in accomplishing the moral objectives of the churches, or you will be due for a terrible disappointment.

Women in Politics

We were told, when Votes-for-Women was new, that women would bring higher moral standards and would eliminate the graft and corruption which the nasty old men had tolerated.

Women have had an effect - they caused the installation of a powder room in the Senate's sacred halls; they changed the atmosphere of conventions from that of a prize fight to something more like a college reunion, and they broadened the refreshments at political doings from a simple diet of beer and pigs knuckles to a point where the menu now includes ice cream and cake, little fancy sandwiches, coffee, and wine cooler. The change in refreshments is a distinct improvement; I don't like pigs knuckles. They have also brought political corruption to a new low.

Whoops! Easy, girls - please! Quiet down. There are exceptions to all rules-you may be the exception to this one. That is for you to determine. Judge yourself.

A great many women are willing to go to hell in a wheel barrow. Their husbands may be politically just as dishonest but the gentle sex are usually willing to sell out at a lower price. They go in for cut-rate corruption. If you file for office, or become the manager of a candidate, you will quickly be besieged by telephone calls from women who want to help in your campaign. They sound like enthusiastic volunteers; you will find very quickly that they are political streetwalkers who will support any candidate and any issue, without compunction, for a very low price.