Dr Adam wrote in 1952, while Professor Schöllgen devoted a chapter to Moral Re-Armament in his book Actuelle Moralprobleme 1955.42 And during this period Father Riccardo Lombardi, a Jesuit, felt free to invite Buchman to address a gathering of a hundred priests in Rome when he was launching his movement 'Per Il Mondo Migliore'. But the Holy Office eventually sent its warning to Nunciatures throughout the world and in December 1957 it was published in prime position on the front page of L'Osservatore Romano.43

The warning was a great embarrassment to Buchman. Although many Italians came to Caux, for example, he was not free to work in Italy for European reconciliation in the way he had done in France and Germany. De Gasperi, when Prime Minister, was prevented from visiting Caux by the doubts then dominant in the Holy Office. Also, some of the Roman Catholics who had worked closely with Buchman left him, although others were encouraged by their spiritual advisers to continue the work which had been their personal calling. Several cardinals and bishops who knew Buchman personally and had developed a trust in him let him know that they still trusted him. But he and his colleagues were perplexed by the Holy Office's ruling and still ignorant of the reasons behind it.

Count Lovera di Castiglione made strong representations to the Holy Office, with no effect. He also gave advice to Buchman and his colleagues which was heeded less than it should have been. For instance, he voiced cautions on the use of language. People in Moral Re-Armament sometimes lapsed into 'generalisations which make it seem as if MRA had started an activity which had never existed before and exists nowhere else today', he wrote. 'I know well the men of MRA and their pure intentions. Others, however, find their affirmations excessive, not quite just, and a demonstration of inborn presumption.'44

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