view that personalism could deepen socialism and vulgarised it to the level of leftist integrationism, stating as, for instance, Konstanty Łubieński, that a Catholic not only can, but even ought to be socialist (K. Łubieński, ‘Open letter to Mr Juliusz Lada. (On the margin of the note in The Tablet)’, Dziś i Jutro, 1948, No. 49, pp. 1–2). The PAX Association ideology derived from this theses, because this is what we are talking about here, assumed that despite different worldview inspirations, Marxism and Catholicism shared the same social and economic goals. Of course, this issue could not be viewed in a strictly theological context. As a staunch anti-communist, Bocheński was particularly opposed to any efforts of combining Catholicism with communism, and that was exactly what the PAX Association was implying. The philosopher was personally involved in putting on the index of the Congregation of the Holy Office Bolesław Piasecki’s Zagadnienia istotne (Real Issues) as well as PAX’s biweekly Dziś i Jutro (Today and Tomorrow) – where incidentally his brother occasionally published texts. The official reason for this was the fact that Piasecki placed the Act of Creation above the Act of Salvation, which would allow Catholics to engage in any political system that in his subjective appraisal would lead to positive changes in the world. Bocheński received the text of the book from Janina Kolendo with Piasecki’s approval because he hoped Alexander’s older brother would understand the thesis and even persuade the Vatican to look also favourably on it. Józef Bocheński, was outraged and wrote a critical memorandum to Bishop Józef Gawlina, who then passed it on to the Holy Office. Bocheński, speaking on Polish Radio Free Europe, also engaged in that station’s campaign against Piasecki’s activities. Józef’s stance against PAX also made him critical of the path selected by Alexander. Admittedly, the two brothers had a good relationship and corresponded with each other whenever it was possible. Aleksander would visit Józef in France or Switzerland, where, as the former half-jokingly recalled, he would and vainly try to persuade Jozef to divide competencies in the family, leaving the Dominican the theological issues and all the political issues to himself. Jozef, however, had no illusions that his younger brother had taken a path that was wrong and damaging to the Church. Already in the interwar period, Józef described Aleksander’s style of reasoning as foggy, in contrast to the brilliant analyses of