Sanctify your emotions : four addresses delivered on the Catholic Hour from March 6, 1955 through March 27, 1955


M
I
Seba-sVan

i^ofl
-f~\

MC'^j --r-

/^bW^S34
‘

Sandiify

Your

Emotions

Sefastkn^i^iks, o.f.m. Caf..





Sanctify Your

Emotions

Four addresses delivered on the Catholic Hour from March 6, 1955
through March 27, 1955 by the Rev. Sebastian Miklas, O.F.M. Cap. The
program is produced by the National Council of Catholic Men in coopera-
tion with the National Broadcasting Company.

BY

REV. SEBASTIAN MIKLAS, O.F.M. Cap.

First Edition

June 15, 1955

National Council of Catholic Men
1312 Massachusetts Avenue, N. W.

Washington 5, D. C.



Nihil Obstat:

REV. EDWARD A. MILLER
Censor Librorum

Imprimatur:
|<JOHN FRANCIS NOLL, D.D.

Archbishop, Bishop of Fort Wayne



TABLE OF CONTENTS
Conquering Your Fear 5

Anger Can Be Useful 12

Lift up Your Love 19

Sense of Shame 25



Digitized by the Internet Archive

in 2016

https://archive.org/details/sanctifyyouremotOOseba



CONQUERING YOUR FEAR
Address Delivered on March 6, 1955

If you can speak English, you
can already speak two lan-
guages. You need no books or
teacher for learning the other

means of communication. Be-
cause the first language you
knew was that of emotion.
When you were born it was
given to you by your guardian
angel when he packed into your
little heart a booklet entitled:
“How to Live on This World.”
So let’s brush up on the gram-
mar and rhetoric of the lan-
guage of emotion, in order to
know when and how to use it,
and how to sanctify it. We shall
begin with the dialect of fear.

You often hear youngsters on
the verge of fisticuffs taunt
each other by saying, “you’re
afraid.” In one such encounter
between two boys, the more ag-
gressive was pushing the other
around and repeating, “Ay,
you’re just a sissy, you’re afraid
to fight.” The boys never came
to blows because the frailer of
the two finally defended him-
self by saying: “I’m not afraid;
I’d knock your block off if you
weren’t the Temple of the Holy
Ghost.”

Most of us do not have such a
sublime reason for covering up
our fear or denying it. In your
case you may be camouflaging
a thousand fears through lazi-
ness, lying, sulkiness, vulgar
talk, shyness, secretiveness, hy-
pochondria, stealing, defiance,
or gambling.

Among these, hypochondria is
a frequent symptom of hidden
fear. Hypochondria means see-
ing diseases and illnesses when
they do not exist. A very husky,
robust-looking gentleman suf-
fered ill health that kept him
from any kind of work and sent
him groaning to bed at times of
crisis. One day his wife way-
laid the doctor and asked point-
blank: “Is there anything real
about these illnesses of my hus-
band?”

“There certainly is,” he re-
plied seriously. His shrewd
eyes twinkled. “For forty years
he has suffered agonies from
imaginitis, scarecoma, appre-
hendicitis and general fearosis
of living.”

Whatever shape fear may
take, be it painted vividly in
the eyes or hidden in the heart,
it is the common heritage of all
mankind. Fear is an emotion;
and emotion is the language of
feeling. Long before an infant
tries to speak with its lips, it is
eloquent with its emotions,
gurgling and smiling when
pleased, fussy and crying when
uncomfortable, in a tantrum
when opposed, fearful when in-
secure. The emotion of fear is
part of the protective instinct
given by God to man. It is
found in the coward who runs,
the hero who fights and martyr
who willingly suffers. It sup-
plies the motive power for ac-
tion, but does not tell you which



6 SANCTIFY YOUR EMOTIONS

way to go. Normal fear is
something good; it is akin to
love; but love takes the high
road and fear takes the low
road. The unpardonable sin is
not in fearing but in letting fear
deter us from duty. For it is
impossible to do away with fear
as a motive as long as self-
preservation remains our
strongest instinct.

Years ago when I first entered
the monastery as a novice I had
a terrifying dream. The Com-
munists had broken into the no-
vitiate and ordered the friars to
be beheaded. There were fif-
teen novices in the class; since

seniority was the rule in all
things, I was right in the
middle. I watched the oldest of
the novices place his head on
the block cheerfully and die a
martyr. My heart was throb-
bing and my head pounding
with the question: “Do I have
the courage?” I was number
eight in line. One by one the
heads rolled off. For some rea-
son they skipped me; probably
to add to my torture and an-
guish they put me at the end of
the line. When the fourteenth
martyr was created, I awoke
trembling. That morning I was
ashamed of my fear and cow-
ardice as I saw the fourteen
heroic friars in chapel. But St.
Thomas assured me that even
the martyrs have fear at the
first thought of death. When
they completely surrender their
wills to God, the fear disap-
pears. Even a man doomed to
execution loses the feeling of

fear, because when there is no
hope of escape, there is no fear,
since hope and fear go hand in
hand.

It is quite normal to have
anxieties, apprehension and
misgivings of a reasonable na-
ture. A child should be afraid of
falling; it should be taught to
keep away from fire, knives and
poisonous food. Everyone of
you should have enough sense
to be terror-stricken at the
sight of a madman or a wild
beast. This is a sign of sanity
and good common sense. Con-
quering and controlling the
sense of fear consists in using it
in the right way on the right
objects. Fear is like salt. If salt
is not used at all on food, the
food is flat; if poured on like
rain, the food is inedible; if the
right dash is applied, the food
has spice, tang and appeal. Lack
of fear in life can spoil man’s
actions; too much fear will par-
alyze him; moderate and proper
fear spurs a man on to live a
life filled with zest and good-
ness. If you have ever threat-
ened your child into submission
and obedience by saying: “The
bugaboo in the closet will get
you,” you are abusing the emo-
tions of the child making him
fear unreality. You are con-
juring up the wrong object for
fear. It is much like telling the
youngster to use his tongue to
scrub the fioor. Fear begets
fear; and the immaturity of the
parents, who are unwilling or
unable to train their children
intelligently, often produces



CONQUERING YOUR FEAR 7

serious adolescent and adult
emotional problems. You must
teach the child to fear and not
to fear.

Here’s the way a wise mother
handled a difficult situation. Her
small daughter at the age of six
was a pale, thin girl with
straight, dark, unattractive hair.

When she began to play with
her cousin, Betty, who was very
beautiful with golden locks,
blue eyes and pink cheeks, she
first became aware of her own
physical shortcomings. It was
the day they were at the doll
counter that the crisis came.
The two were surveying the
dolls when an elderly gentle-
man came by and seeing the
golden-haired girl said: “Would
you like to have that doll?”
Patting her head in admiration
he bought the doll without so
much as glancing at plain little
Mary, whose eyes were burning
with hot tears and her heart
torn with sheer sorrow. That
night her mother took Mary
aside. “Look,” she explained,
“God has given to each one dif-
ferent gifts. To Betty He gave
beauty; to you a pretty mind. It
isn’t how we look that counts,
but what we do. Then putting
Mary on her knee, she taught
her this verse:

‘Beautiful hands are those that
do

Work that is earnest, brave and
true.

Moment by moment, the whole
day through.’

Facing reality is half the cure
for dispelling anxious feelings.

Why not admit that you fear
something! Then truthfully tell
yourself what you are afraid of.
Ask yourself, “Is it reasonable
to be so worried about this mat-
ter?” If you do this, you will
discover that the reality never
measures up to the exaggerated
picture created by your imagi-
nation through anticipation.
Fear has been defined as “pain
of anticipated pain.” An ex-
amination in school, an opera-
tion, the interview with the
boss, opening a telegram, all
these look like monsters before
you really meet them. Later on
you blithely joke about how you
tossed off the exam, ripped
through the operation, and how
you told the boss a few things.

Your experience will tell you
that there are three kinds of
things that mean fear. 1. The
Uncertain. 2. The Painful. 3.
The strange or the unknown.
Not long ago an x-ray techni-
cian was working with a small
patient two years old. In pro-
fessional fashion he said to the
child in the dark room: “Now,
sonny, take a deep breath and
hold it.” Bobby looked up
puzzled. Again the technician
begged him: “Take a deep
breath and hold it.” The
youngster was frightened of the
dark, confused about the di-
rections since he had just
learned to breath two years
ago and now someone was ask-
ing him to hold it. Finally, the
child looked pleadingly at his
father in the room: “You hold
my breath, daddy.” The un-



8 SANCTIFY YOUR EMOTIONS

certain and the strange are be-
wildering to all of us, espe-
cially to a child. If only we had
the good spiritual instinct to
appeal to our Father in heaven
as the child appealed to his on
earth.

We all dread a painful ordeal.
Even Christ in the Garden of
Gethsemane trembled in a'
sweat of blood when he thought
of the hurt and pain to be
heaped upon him. He fell on
His face and prayed saying:
“Father if it is possible, let this
cup pass away from me; yet not
as I will, but as thou wiliest.”
Our Lord felt the fear that hu-
man flesh is heir to. He did not
flee from the task of suffering
for us; He sensibly asked it to
be removed. If not removed
then. He would accept it as the
will of His Father. The Divine
example of Christ shows us
how to bear with the inevitable
hurt of loneliness, mental an-
guish, and physical suffering.
Christ’s fear in the garden was
a preparation for the sacrifice

on the cross. From then on he
calmly walked before his exe-
cutioners. It is God’s will that

we mainly endure the crosses
and trials of life.

In this way religion tries to
teach us the proper use of fear.

It tries to make us practical in
coping with our problems, and
the uncertainties of this life.

Will the marriage work out, will
I get the job, will I live to be
seventy, will I be poor, will I

be lonely, will I be laid low
with disease? To this Christ

says: Therefore ... do not be
anxious for your life, what you
shall eat; . . . and as for cloth-
ing, why are you anxious? See
how the lilies of the field grow;
. . . But if God so clothes the
grass of the field . . . How much
more you, O you of little faith!
This is the answer to all of your
fears. Faith. Deep abiding
faith; in God, in your neighbor;
in yourself.

An old friend of mine here in
Washington recently has been
meeting the hazards of old age;
namely: loneliness, being re-
tired from work, creaky and
stiff limbs, the thought of death.
This conspiracy of handicaps
was beginning to undermine
the health of his body and mind.
But with the help of Mass and
Communion he managed to
maintain his Irish sense of hu-
mor and good cheer. He watch-
ed me going in and out of the
office repeatedly and then ex-
claimed: “You’re young and
active running in and out of
here like a fiddler’s elbow; but

me, well, I’m slowing down;
sure it must be terrible to go
through this stage of life with-
out any religion and help from
above!”

The thought of death shakes
the moral and mental frame of
many an aged person. It is a
strange and unknown horizon
that beckons. And somehow
strangeness is disturbing to

everyone; and the unknown be-
stirs the imagination and feel-
ings. Observe what happens
when mother puts some new



CONQUERING YOUR FEAR 9

dish of food before the family.

All the eyes ask simultaneously,

“What is it?” Then each one
pokes, picks, smells, and tastes
like the chief poison-detector

for the King of Limitonia. Only
faith in mother’s cooking and
assurance that she loves you
make you take the desperate
bite. So it is with the strang-
ness and the unknown of the
world beyond. Death is a real-
ity that must be faced and not
feared.

When rumors were rife some
years ago that the end of the
world was near a very nervous
woman called the monastery.
“Brother,” she screamed ex-
citedly, “I just read in the
paper that a large number of
people were selling their homes
in California because the end of
the world is coming. What’ll I
do? What’ll I do?” The brother
who had been quietly saying
his beads when the phone rang
serenely and firmly answered:
“Confessions will be heard on
Saturday from 4 until 6 and 7
until 9.”

Today more than ever before
we are confronted with the cult
of fear which advertizes that
natural evil is the ultimate evil
and natural remedies are suf-
ficient for the cure, that we face
death by prolonging life, that
we encounter pain and suffer-
ing by killing it, that we must
have a twentieth century dread
of falling hair, shrinking gums,
bad manners and fallen arches.
The philosophy of the world in-
spires us to cultivate and waste

the emotion of fear on events
and conditions that are ulti-
mately inevitable. There are
many grades of human values
as there are grades of foods or
kingdoms in the world of life.
A stone should not be treated
like a carrot; a carrot is not
given the care a pet dog re-
ceives; a dog should not be
loved more than a child; and
the child’s body should not be
cultivated more than its soul.
Did not Christ say “And do not
be afraid of those who kill the
body but cannot kill the soul.
But rather be afraid of him
who is able to destroy both soul
and body in hell.”

If the body has its instincts;
so too does the soul. If fear is a

protective agent for the body,

how much more should it be so
for the soul. But the world is
topsy-turvy in its choice of
values. So often the mineral
kingdom with its diamonds,
gold and silver command more
attention and care than food,
body or soul; so often animals
are preferred to children; so
often the soul is neglected for
vanishing perfection of the
body. The man who fears the
loss of things that are perish-

able is doomed to disappoint-
ment; little wonder that his
fear becomes abnormal.

There are both natural and
supernatural remedies for fear
that is vain, misplaced, exagger-
ated or suppressed. An under-
standing parent or friend, good
sound thinking that analyzes
the problem, or a wholesome



10 SANCTIFY YOUR EMOTIONS

contrary experience can trans-
form a person’s fear to forti-
tude. Supernaturally, God in
His goodness has given all of
us spiritual assistance, through
the example of Christ and His
Blessed Mother, the Sacraments
of Confession and Communion
and the therapeutic virtues of
faith and love.

The anomaly is this: That
non-religious and non-believing
persons accuse religion of stir-
ring up and exploiting fear in
people. They call religion “the
opium of the people.” If the
comforting words of Christ:
“Don’t be anxious,” “fear not,”
“have faith,” and “peace be to
you,” are opium, then let us
have more of this “religious
opium.” It is lack of religion
in Communist countries that
creates fear, terror and dread;
and faith in God that dispels
them.

A timid person’s lack of con-
fidence proves to be the first
stumbling block on the road to
healthy fear. There is a kind of
magic in believing. Even as a
child you saw this when you
believed that your father and
mother could do most anything.
Faith in them meant security,
happiness, contentment.

A blind man about to cross a
street was inching his way to
the end of the sidewalk. The
traffic was heavy at the five
o’clock rush hour. He paused
at the curb and sensing a per-
son nearby he asked: “May I
accompany you across the

street?” “Why, yes,” came the
reply from an elderly lady as
she took his arm. The two
walked safely through the
traffic of shooting cars and
pedestrians. When they reached
the other side, the gentleman
doffed his hat to thank the lady-
guide, when he heard her say:
“Thanks for a safe crossing.”
She, too, was blind. But faith
can work wonders; even to
make the blind lead the blind
successfully.

What fears could have stalked
the minds of each of these per-
sons, had they not believed this
happened to the apostles when
they clung to the sides of the
boat tossed by wild raging
waves? With Christ asleep in
the stern, the apostles were
alarmed. “Lord, save us! we
are perishing.” They had no
faith in a sleeping Christ. Our
Lord came to their rescue as he
rebuked the wind and waves
and then rebuked his followers:
“Why are you fearful, oh you,
of little faith.”

It is the man of little faith
who mistrusts, is restless, un-
certain. Man’s urge to find out
for himself, to experience
everything, has led him to lose
faith in himself, then in others.
In a world that is ashamed to
show a love for God, there will
be little faith. Man’s world
rocks the foundations of man’s
mind and soul. But God’s world
and universe erects a founda-
tion infinitely deep beyond the
stars. Look up at the sky at



CONQUERING YOUR FEAR 11

night and behold the writing in
the alphabet of the stars that

says: “God holds you safely in
His Omnipotent Hands.”

The world’s message is—fear
death; Christ whispers: “Fear
not.”

The world’s message is—fear
suffering; Christ whispers:

“Fear not.”
The world’s message is—fear

sacrifice; Christ whispers:

“Fear not.”

The world’s message is fear
one another; Christ whispers:
“Fear not.” Then suddenly the
world shouts: “But don’t fear
God.”

And Christ thunders back:
“Fear God! and you will fear
naught.”
God be with you.



ANGER CAN BE USEFUL
Address Delivered on March 13, 1955

Good afternoon everyone:

Do you have a match with
you? You’ll notice that the
power of a match is in the tip
or head. If you hold it vertical-
ly with the head upward and
strike it, the flame will be small
and quickly die away. If you
hold it vertically with the head
downward, the flame will rage
through the wood, devour it and
possibly burn your fingers. A
lit match gives most service
when the flame is given a fair
chance to catch the wood, but
not too much wood, please. Like
the flame of a match, anger
should be in the head of a per-
son; it should be reasonable.
But if anger is permitted to
rise from the bottom of the toes,
go through the marrow and
blood of a person, then like a
lit match upside down, it con-
sumes the body, overcomes rea-
son and is dangerous and harm-
ful. But let it catch hold of the
human frame only a little, with
direction from the mind, it
can achieve great deeds. Anger,
like fire, can be destructive or
useful.

One day little Johnny came
running down stairs sobbing,
his eyes swollen with tears.
“What’s the matter, dear,” his
mother asked. He buried him-
self in her apron. “Daddy hit
his finger with a hammer,” he
explained between sobs. “Now

you mustn’t cry about that; it’s
nothing; be a little man like
daddy.” “But mom, I didn’t
cry;—when daddy hit his finger
and fell off the ladder, I
laughed; that’s when he spank-
me.”

This is the old story of add-
ing insult to injury. That’s how
anger is born.

In every explosion of anger
there is a real or imagined in-
jury, insult or injustice felt by
a person who then desires to
or actually does wreak ven-
geance upon something or
someone. Anger contains the
impulse of fighting back
through words, thoughts or ac-
tions; it harbors the feeling of

revenge, or at least deep resent-
ment. Some people react by
feeling hurt; others by wanting
to inflict a hurt on someone
else. This latter is called anger.

Before you ever press the
button to set off an emotional
outburst, you ought to make
sure that the cause warrants it.
As the announcer told you, I
am a member of the Capuchin
Order. Since it is the custom
of Capuchins to wear a beard,
I have a small black goatee and
moustache. Years ago, one of
my friends made a remarkable
discovery and exclaimed to me:
“Say, do you know, you look
like the devil! Just like Meph-
istopheles.” At first, I was



ANGER CAN BE USEFUL 13

ready to get mad as the devil;
then I tried to hide my embar-
rassment by saying: “Well, just
so I don’t act like the devil.”

Later that day, still stunned

—

and not a bit flattered—I looked
in the mirror, and by gum, I
did look like the devil. My
friend’s motive was good and
the fact was there, so I am
still waiting for middle-age
plumpness to erase the devilish
angularities of my face.
Allowance should always be

made for the source of any ir-
ritation or fret that overcomes
you. If your husband upsets
you, remember that he loves
you; if the children get on your
nerves, well, they are young
and don’t completely under-
stand; if a neighbor irritates
you, maybe she is thoughtless
or ignorant. Last fall I was
walking down the street of a
mid-western city. Three teen-
agers came toward me thread-
ing their way through the
crowd. One of them spied me
and nudging his companions,
greeted me cheerfully with:
“Hi, pop!” Through my mind
ran the gamut of possibilities:
an insult to the priesthood? dis-
respect for an adult? juvenile
delinquency on the rampage.
I chalked this one up to curios-
ity, imprudence and the out-
spokenness of an enthusiastic
youth.

You needn’t go too far to find
the most common causes of
anger. It is yourself. Pride,
sensitivity, sensuality, selfish-

ness, and impetuosity in your-

self often precipitate you into
a state of fever and rage. It is
unfortunate that you cannot ac-
curately measure your boiling
point in the way you do the
fever of a patient by using a
thermometer. Anger in differ-
ent persons reminds me of a
pot of home-made vegetable
soup; I used to believe that the
cook just took a basket of as-
sorted vegetables, tossed them
into a kettle of hot water and
waited a few hours. But a cul-
inary expert informed me that
some vegetables cook more
quickly than others; each has
its own boiling point; therefore
you put the cabbage in first,
then the carrots, turnips, string-
ed beans, peas, potatoes, toma-
toes and onions, in that order.
Among people, cabbage heads
take the longest to get perturb-
ed; and folks as strong as
onions, boil up quite quickly.
We can all be subject to the
same problem, be in the same
hot water, but the reaction will
differ according to our tempera-
ment and disposition. Temper
and temperament go hand in
hand.

On her first train trip a little
girl was put into an upper birth.
Mother assured her that God
would watch over her. As si-
lence descended over the coach,
the youngster called out softly:
“Mother, are you there?” “Yes,
dear,” she replied. A little lat-
er, in a louder whisper, the
child called: “Daddy, are you
there?” “Yeah, I’m here.” Aft-
er this had been repeated a



14 SANCTIFY YOUR EMOTIONS

number of times, one of the pas-
sengers finally lost his patience
and shouted: “We’re all here.
Your father and mother, and
brothers and sisters and aunts
and uncles and cousins. Now go
to sleep/’ There was a LONG
pause; then in a hushed tone
the child whispered timidly:
“Mother—Was that God?”

What would you have done
in a similar circumstance? That
would probably have depended
on how sleepy you were and on
your temperament. There are
four dominant temperaments:
choleric, sanguine, melancholic,

and phlegmatic. If I were to
say to four different persons
representing these four tem-
peraments: “You’re nothing but
a punk.” The choleric man
would jump up immediately
and bristle: “I’ll show you
who’s a punk.” The sanguine
would reply jauntily: “Why of
course I am; I light firecrack-
ers with punk.” The melanchol-
ic would hang his head and
think to himself: “Maybe I am
a punk.” The last, the phleg-
matic would look at you for a
moment and say dryly: “Oh, I
thought you said a ‘skunk’.”

A study of your temperament
and that of others, will indicate
how you are apt to react in a
given situation. It will be very
helpful in controlling your tem-
per and teach you what to do
with others.

Personality clashes and emo-
tional explosions do not just
suddenly happen. There is a

period of preparation and de-
velopment. When people get
angry they fall into two cate-
gories: either they get white
with rage — pale, tight-lipped,
tense, frozen; this is the smol-
dering type. Or else they be-
come red with rage—erupting
from head to foot with wild
words and gestures. This is the
volcanic type. Both types of
anger need time to develop and
grow. The steps to the mouth
of the crater (erupting or smol-
dering) are annoyance, impa-
tience, irritation, violence, fury
and lastly hatred. Occasionally
the smoldering type deceives
the observer. This kind of per-
son likes to bank the heat and
fire of anger each night, adding
a little fuel here and there.
Outwardly he wears the air of
martyrdom and patience. One
such person came to me and
made a feeble attempt to over-
come her anger already blos-
soming into hatred. “Why
don’t you forgive and forget,”
I suggested. In a huff she said:
“I’ll never make the first move;
if she wants to speak to me, al-
right, but I’ll not go near her.”
After offering every motive and
suggestion possible, I finally

pleaded: “Will you pray for
her?” The reply came like a
poison arrow: “Indeed I will;
heaven knows she needs it.”

In itself anger is not evil.
Emotionally it is an expression
of displeasure. It becomes evil
when the motive is bad; when
excessive and extreme meas-
ures are applied; or when scan-



ANGER CAN BE USEFUL 15

dal and harm are the result.
When a child strikes back with
words or its little hands, when
forbidden to put ketchup on the
wall, it is beginning to evince

anger. This is retaliation join-

ed to displeasure. To be dis-
pleased is not to be angry. The
flare of temper is the mark of
an angry man. The ordinary
way in which the average per-
son shows his temper is through
sarcastic remarks, quarreling,
nagging and pouting. This
sometimes descends to blasph-
emy, bitter accusations, vio-
lence, acts of revenge and hate.

The most common “garden
variety” of temper is the kind
that never shows itself too
strongly, but is released slow-
ly, slyly, constantly in forms of
nagging and ugly moods. Re-
cently a gentleman commented
to a friend of his that he
couldn’t understand why he had
a reputation for being ill-tem-

pered. “I’ve only had one real-
ly violent and serious outburst
in my life,” he emphatically
announced.

“Yes,” answered his friend,
“but when is it going to end?”

In this day of enlightenment
many parents practice a strange
stoicism by not showing any
displeasure at what the young-
sters do. One can sin by the
absence of anger in a situation
demanding disciplinary action.
Parents who neglect to correct
and reprove when their chil-
dren stay out late at night, as-
sociate with bad companions

and shirk their school tasks, are
as much at fault as though they
displayed unreasonable anger.

The method which the fam-
ous Father Thomas Burke de-
clared was followed by his mo-
ther in educating him is an ex-
cellent one to imitate. When
evening came, his mother
took him in his bedroom,
heard him say his prayers
and then called his atten-
tion to the mistakes he had
committed during the day; if
they were of a serious nature,
she gave him a whipping. She
did it calmly, quietly, system-
atically; under that system he
was never struck by an angry
parent, never ignorant of why
he received his whipping, and
always felt he was getting
“what was coming to him.”

This is what I call “temper
time.” If you feel you don’t
relish showing reasonable par-
ental indignation, then set aside
some time of each day or of
each week when you will hold
domestic court to review the
cases of misdemeanor on the
part of your children. Mother
can be the defense and prose-
cuting attorney; father the

judge. It is important, how-
ever, when the father gives the
sentence, that the mother must
administer the punishment. In
this way the gentleness of the
woman will insure mild pun-
ishment as well as avoid pin-
ning the name of bogey-man on
the father.

Mary and Joseph exercised



16 SANCTIFY YOUR EMOTIONS

this sort of disciplinary anger
on the Child Jesus. They were
hurt, worried, displeased that
He would have left them with-
out their knowing of His where-
abouts. Very properly, like
good parents, they reprimanded
Him. Mary said to Him: “Son,
why hast thou done so to us?
Behold, thy father and I have
been seeking thee sorrowing.”

This is why Scripture says,
“Be angry and sin not.” We are
hereby assured that there is a
kind of just anger. Christ mas-
terfully displayed this kind of
wrath when He was tempted by
the devil. First He answered the
devil by exchanging reason for
reason: “Not in bread alone
doth man live.” Then Christ
matched the taunt of the devil
with a threat from heaven:
“Thou shalt not tempt the Lord
Thy God.” Then in the climax
of divine wrath He whipped the
brazen tempter with the com-
mand: “Begone, Satan.”

No man in his right mind en-
joys being angry and perturbed.
Those who show a just anger,
those who heap abuse upon
others and those who are the
victims of violent tempers, all
would seek to be free of the
terrible qualities and conse-
quences of this disturbing vice.
The passion of anger can be de-
structive of life, property, men-
tal health, family life and social
peace. It should be avoided
whenever possible. It can be
justified only when the object
is evil and must be destroyed;

when moderate punishment is
used; and when justice and
charity motivate the mind of
the one aroused. The safety of
one’s person, the protection of
the family, the integrity of one’s
soul, the defense of one’s home-
land, and the honor of God,
these should be the objects to
be protected by a righteous in-
dignation and wrath.
Animals are guided by in-

stinct; we by reason. A bit of
reflection will tell you that
hunger, fatigue, exacting occu-
pations, unrealized ambition,
frustration and constant oppo-
sition contribute to the growth
of a violent and constant tem-
per. Frequently by picking out
the main reason for your vexed
moods you can control them. A
moment’s thought over any
conflict between parties will
often dispel its tragic enormity.
Recently a politician was infur-
iated at reading a slanderous
editorial in a newspaper, which
was aimed at his reputation.
His adviser calmly analyzed the
problem in this way. “Look,
boss,” he said, “there are 20,-
000 people in this town. One
half of them don’t get this pa-
per; that leaves 10,000. One
half of those who get it didn’t
see the story; that leaves 5,000.
One half of those who saw it,
didn’t believe it; that leaves

2,500. One half of those who
believed it, don’t know you;
that leaves 1,250. One half of
those who know you are your
friends; that leaves 625. One
half of those felt that way about



ANGER CAN BE USEFUL 17

you before they read the story.
So there’s nothing to be per-
turbed about.”

It is the feeling and passion
of anger which magnify an in-
justice in our own minds. In-
stead of letting feeling solve

problems, reason, and common
sense, good will and imagina-
tion should be used in rectify-
ing an injustice. One hot day
—some summers ago—a traffic
jam occurred on the highway
near the Holland tunnel. Driv-
ers’ tempers grew short and im-
patience gave vent to restless-
ness, when some vexed soul be-
gan to blow his horn to start an
avalanche of horn-blowing. The
police were at their wit’s end
when suddenly a tough-looking
patrolman turned to the hoot-
ing line and grinned. He raised
his arms like Toscanini and be-
gan to conduct the orchestra
full of horns. The drivers got
a laugh out of the performance
and peace was soon restored. A
little imagination can go a long
way in tempering one’s wrath.
There are many remedies for

anger. They read something
like this: Stop the first spark
of temper, control your tongue,
avoid the occasion or cause, use
your head, your will power,
your imagination, get a sense of
humor, practice humility, pa-
tience and meekness. But all
remedies are more effective if
they have a spiritual center. If
you are going to avoid what
angers others—^namely not call-
ing your neighbor during the
Jackie Gleason or George Gobel

show—then do it out of char-
ity; if you are going to wait
and count ten, why not count it
on the decade of your rosary;
if you’re going to talk over the
problem, why not talk it over
with God; if you are going to
write a strong letter, then ad-
dress it: “Dear God;” if you are
going to retire to your mental
sanctuary, why not make it the
church or at least a shrine in
your home; if you are going to
divert your anger to another
channel, make it an act of kind-
ness, helping the wife with
housecleaning, the neighbor
with mowing the lawn.

If you are bent on revenge,
the sage advice in the Bible
will tell you what to do: 1.)
Think of the vengeance of God;
2.) forgive your neighbor; 3.)
remember death and eternity;

4.

) think of the fear of God;

5.

) overlook the ignorance of
others; 6.) think of your own
sins; 7.) avoid rash and hasty
judgments. These will give you
the courage and vision to con-
quer ill-temper by the use of
such practical phrases as: “You
were right,” “Just as you say,”
“I’m sorry,” “I made a mis-
take.”

If you must be angry, then
imitate the perfect model,
Christ. Christ’s rare and dra-
matic display of anger occurred
in the temple. It was reason-
able, holy, divine. With knot-
ted cords he drove the money-
changers out, beating beasts
and men, overturning tables,
reproving priests and people:



18 SANCTIFY YOUR EMOTIONS

“It is written, my house is a
house of prayer and you have
made it a den of thieves.” At
times nations make a display of
military power; parents must
show their displeasure; teachers
must uphold the authority of
their position; it is done to im-
press, to teach and to warn.
That day in the temple, men of
hardened hearts and rooted
habits needed a display.

This was an exception. Or-
dinarily Christ’s anger appear-
ed as holy zeal, a steady flame,
the Light of the World, that

was a beacon to others. A
flame of fire can burn, destroy,
blind, bring death; a flame of
fire can give heat, give power,
give light, cleanse, preserve
life. Let the flame of your
anger be holy, good, useful; let
the flame of your anger be
joined with the light of reason
so that in imitation of Christ

on Calvary you will seek re-
venge through redemption,
which is not paying back, but
buying back through patience,
suffering and love.
God be with you.



LIFT UP YOUR LOVE
Address Delivered on March 20, 1955

For years I have had a hobby
of collecting stories of how cou-
ples first met. On the occasion of
their twenty-fifth anniversary

one couple told me of their first
meeting. Jim was an usher in
church. Each Sunday he would
take up the collection and spend
the rest of the time prodding
people to go up front. The re-
sistance of a young pretty lady
and her mother week after
week became frustrating. So.
Jim tried pressure. ‘Allright, lit-
tle girl, up front, please.” Ann
was nineteen and not just a lit-
tle girl. The sarcasm was begin-
ning to hurt. For two years she
bore up patiently without a re-
mark under the taunt of the ush-
er. It paid off. One Sunday she
and her mother broke down and
took one of the front pews. As
Jim passed the collection bask-
et he smiled. After Mass, for
the first time, he spoke to them
outside of church: “Thank you,
little girl,” he said with playful
sarcasm. “Since I’ve gotten you
that close to the altar, maybe
I’ll take you all the way up and
marry you.” Furiously she
turned on her heel: “If I every
marry you, it will be to nag you
for the rest of your life in pay-
ment for two years of nagging.”

A year later they were mar-
ried and lived happily ever aft-
er. Ever since that time, a col-
lection basket has had a great

sentimental value in their eyes.

It represented romance.

It seems that any couple that
can survive a conflict in early
courtship, can survive the haz-
ards of married life. They learn
to get beyond the stage of ro-
mantic love and mere senti-
ment. Love is a search, a crav-
ing, a seeking after that which
is good. The mind wants truth;
the senses crave beauty; the
will through love is looking for
good and goodness. We should
all feel sorry for a young man,
who, when he calls on his girl,
and sees the dream walking
down the stairs, doesn’t know
about the nightmare in her
room, cluttered with stockings,
shoes, skirts, blouses, open
drawers, fallen hangers, yawn-
ing cupboards and other haz-
ardous equipment needed for
beautifying the young thing.

If newly-weds and not so
newly-wedded persons run in-
to serious maladjustments, it is
due to the fact that they have
been nurturing only a synthetic
and artificial love that lived on
blue eyes, our song, the silvery
moon, curly hair and baby-
words of endearment. Some
time ago a person who had been
married over twenty years told
me, “I don’t love my husband
any more; maybe I never did.”
She probably did love her hus-
band; but her love never devel-



20 SANCTIFY YOUR EMOTIONS

oped; it remained the same im-
mature feeling of attraction that
stayed only in the emotions.
Love is like a tree in its growth.
First it must be as small as a
seed; then it changes form like
the seed which becomes a sap-
ling; as the sapling grows into
a young tree, so too love blos-
soms forth in a higher life; then
finally love, like a tree with
branches, leaves, fruit, bark and
a troublesome vine, matures in-
to a stature and shape that is
so different from what it was as
a seedling love. Immaturity in
love is seen when a person
wants to be loved more than
to love.

The first thing we learn in
life is to be loved. Your parents
and mine showered us with
kindness, affection, attention
and care. It is necessary to be
loved first in order to love. It
is somewhat like learning a lan-
guage. You cannot teach others
to speak French, if you do not
know French. You cannot easily
love until you have been loved.
A young lady who had given

many signs of being neurotic
went to a physician for help.
She couldn’t sleep, eat or work
well. Shattering feelings of in-
security and anxiety weighed
down upon her. She was sent
to a psychiatrist for further
treatment, but to no avail. The
psychiatrist suggested the help
of a priest as the last resort. No
one seemed to be able to restore
her emotional balance which
had been upset by unfortunate

and sad experience in childhood
which robbed her of the rich
gift of being loved by her par-
ents and family. But she was
cured. Her prince charming
came along and whispered in
her ear: “I love you.”

Some people go through life
always wanting to be loved and
not trying to love in return. This
is the first way of to lift up your
love; making it rise from the
state of passivity to activity. We
must return the love shown us.
Some parents do not give their
children a chance to return the
affection. They spoil the child
by heaping and smothering the
child to the point of emotional
suffocation. It is this type of
child that wallows in cheap ro-
manticism and seeks ever to be
reassured that he or she is lov-
ed.

Growth in love demands that
one begin to realize that love is
not merely physical attraction,
a biological urge, a splurge of
passion, a mere emotion. Youth-
ful beauty and strength fade
away and must give way to a
higher plane of affection which
is called rational or psychologi-
cal love. This is the stage when
partners begin to notice the dif-
ferences more than the likeness-
es between themselves. Mary
doesn’t like to cook; Joe doesn’t
like to work; Mary likes to talk
too much; Joe likes to be quiet;
Mary likes company; Joe likes
sports. This is where reason
should step in to perfect one an-
other’s love.



LIFT UP YOUR LOVE 21

A young couple married
about six years asked me to be
present while they renewed
their marriage vows at home.
It was their anniversary. Can-
dles were placed on the mantle
with a crucifix in the center.
Devoutly they exchanged their
marriage vows again. As they
kissed each other, I remarked:
“It’s almost like your wedding
day, except you have no-
witnesses; maybe we should
have brought the three
youngsters down as witness-
es.” The wife burst forth
laughing with: “They’re not
witnesses; they are evidence.”

There are many other evi-
dences of love which should be
explored by the human mind.
Essentially love should rise to
the height of understanding,
serving, sharing and sacrificing.
These are the four basic quali-
ties of reasonable affection.

First two people ought to
make an effort to understand
one another.

Many years ago I walked into
a room only to hear the most
irritating, screechy rendition of
the song “Yankee Doodle,” that
ever assailed my ears. But
wrapped in silent attention was
a crowd of admiring listeners.
“What’s all the noise about?” I
blurted out. With fingers to
lips and dark looks they shush-
ed me into a corner. I was be-
wildered. Then the announcer’s
voice came floating from the
radio: “Ladies and gentlemen.

that was Adolf Zimmerman
playing ‘Yankee Doodle’ on a
tire pump.” With that I under-
stood the admiration of the
group.

The home is the first place
a person learns about practical
psychology. You learn not only
the defects, but the abilities and
wants of an individual. If love
must understand; it must also
serve. Physically, men and wo-
men are different; psychologi-
cally they are different; emo-
tionally they are poles apart;
and then there are so many in-
dividual differences. These dif-
ferences reveal aptitudes that
make one person complemen-
tary to the other, so that one
can serve the other better.

About twenty years ago, a
man was lying in a hospital bed
after an operation when he be-
came delirious. Friends had
made the mistake of mixing a
recent anaesthetic with more re-
cent “Four Roses” The patient
was wild with frenzy and sup-
erhuman strength. Nurses, or-
derlies and visitors, all eight in
number, tried to restrain the
sick man. There was fear that
he might break open the in-
cision. The room was filled
with excitement and noise; and
as the man was ready to leap
from the bed. Sister Margaret
walked in. “What do you want,
John,” she asked softly. “I want
to see my mother,” he barked
belligerently. She took John by
the arm and walked down the
corridor with him pointing to



22 SANCTIFY YOUR EMOTIONS

each doorway saying: “Does
she live here, or here, or here.”

Each time he replied “no.” Aft-
er making a tour of the floor
and all the other rooms, she
brought John back to his own
bed. “Now take a good rest and
tomorrow weTl look on some
other street.” The onlookers
were amazed at the skill of the
nun who calmed the frenzied
man, with the magic question:
“What do you want?”

Love at home should always
ask: “What do you want?”
“How can I serve you?” “What
do you need?” “If you under-
stand another, you will know
what that person wants and
needs. You will know what ir-
ritates, what pleases, what
hurts, what delights. This is the
way the mind will elevate the
feeling of affection and give it
a finer form. When you give
what another wants you usually
share what you possess; these
two go hand in hand. But both
sharing and wanting demand
sacrifice.

Often has is been said that
there is no love without sacri-

fice. It is a truism that needs

deeper belief and practice. If
you seek your own comfort and
convenience and that is your
philosophy of life, you will be
doomed to disappointment. If
you are spending your days
avoiding responsibilities, chores,

obligations and sacrifices, you
are running from reality, you
are ruining a real life. Most
people do this in part; assuming

some responsibilities, shirking
others.

One family that was trying to
teach the children the spirit of

sacrifice in Lent met with a min-
or violation. When Junior was
caught eating a piece of candy.
“Look, son,” the father scold-

ed, “you promised not to eat
candy during Lent.” The boy
began to defend himself . . .

Perfect love is achieved
through perfect sacrifice. And
perfect sacrifice can only be
rooted in a spiritual foundation.

Lifting up one’s love lastly
means raising it up to God in
prayer and dedication; making
it supernatural. Love begins by
being emotional, physical; then

it rises to the rational plane

and now it must seek its ulti-
mate goal, the spiritual heights.
Love is a search for God. And
marriage is a school of love. All

life is a school of love; this is

the place where we are sup-
posed to learn to love God. A
child learns to love its parents;

then a young man learns to love
a partner; as a father he learns
a new kind of love, that for a
child; all these kinds of love

accumulate within his mind and
heart to show him how we must
love God with our whole mind,
heart and soul.

In monasteries and diocesan
seminaries, this same goal of
loving God is achieved in an-
other way. A friar or a monk
in his ascent to God, goes a lit-

tle more quickly; he skips a



LIFT UP YOUR LOVE 23

few of the steps that a married
person usually takes. Like a
man running hurriedly, the
friar and the seminarian take
two or three steps at a time.
They give up their parents,
friends, a family of their own
to go more directly to God. But
the goal is the same. God. Our
love should be measured by the
object. If the object of your af-
fection is drink, it is weak; if
it is money, it is cheap; if it is
power, it is cruel; if it is plea-
sure; it is not happy. All the
love of the world, the love in

each heart is meant for God.
This is how love should be lift-
ed up to its fulfillment.

When little Susan was first
taken to church, she was taught
by her parents to place a coin in
the collection basket. This one
Sunday, because of her good be-
havior she was given two nick-
els, one for the collection and
one for herself. Fascinated by
this windfall of wealth, she kept
taking the money out of her
little toy purse. The inevitable
happened when one of the nick-
els fell to the pavement and
trickled through the grating. As
it disappeared, Susan exclaim-
ed: “Mommy, there goes God’s
nickel.”

It just has to be God’s nickel.
It is always what belongs to
God that has to go. Our human
love, one for another, must
teach us to erase our selfish in-
clinations. Our human love
must teach us to love whole-
heartedly. We must not deny

God his due. God has loved us
first. He has given us so
much, that we shouldn’t bargain
or cheat in paying back what
we owe Him.
At the Wedding Feast of

Cana, Christ worked His first
miracle. When the young couple
were married on that day, they
embarked upon a search for
God together. It was then that
Christ embarked upon His pub-
lic life to work for the salva-
tion of men to raise their hearts
and minds and lives to God. He
changed the water into wine as
a symbol that the water of
earthly love should be trans-
formed into the wine of Divine
Love. It was Christ who made
the difference at that wedding
banquet. Christ always makes
the difference in your love.
Love should be restored to the
heart of God whence it came
and it is Christ Who through
His love will help us with the
restoration.

In Palestine there are two
seas that are fed from the same
river. The River Jordan flows
into the Sea of Galilee, and then
onward to the Dead Sea. The
Sea of Galilee is fresh, clean,
alive with life within its bosom
and on its shores. Fish abound
in it; and people and vegetation
reveal the marvelous life that
beautifies its margins. This is
the sea that receives the water
from the Jordan and then gives
out generously of its own full-
ness into another river of water
which forms the Dead Sea. The



24 SANCTIFY YOUR EMOTIONS

Dead Sea has no outlet; grudg-
ingly it keeps all the water it
receives; but it is dead, stag-
nant, robbed of life within and
without. Christ traversed the

Sea of Galilee; not the Dead
Sea. These twin bodies of water
are a symbol of Love that is
living and selfless and one that

is selfish and dead. Love must
be like the Sea of Galilee re-
ceiving and giving and blessed
with the presence of Christ that
it might be lifted up to God.
With your whole heart, your
whole mind, and your whole
soul, lift up your love.
God be with you.



SENSE OF SHAME
Address Delivered on March 27, 1955

II you were to hide a leaf,
where would you hide it? If
you were to hide a grain of
sand, where would you conceal
it? Put a leaf among leaves and
the grain of sand among the
sand on the beach and you’ll
never find them. That’s how a
lot of people hide their sins, in

a heap of other sins.

There is a type of person who
doesn’t go to church because
he has sinned. In Christ’s esti-
mation that is the person who
has one added reason for being
in church. No man who has sin
on his soul should feel like a
hypocrite because he is in
church; but, once in church, he
who is in church should feel
like a hypocrite for having sin
on his soul. (A hypocrite is like
a straight pin, he points one
way and heads another.) A man
can easily overcome being a
hypocrite if he admits his guilt
and sin. Christ was accused of
associating with sinners, both
in life and in death. He was
always waiting for a sinner to
show some sorrow and repen-
tance. “It is not the healthy who
need a physician, but they who
are sick—^for I have come to
call sinners, not the just.”

About ten years ago a, young
serviceman came and sat next
to me in the smoker of a train
between Pittsburgh and Wash-

ington. “You a priest?” he said
a little uncertainly. “Yes, I

am.” There was a pause and
then: “You a Catholic priest?”
with a good bit of emphasis.
When I assured him I was he
leaned closer and said confi-
dentially: “You know. Catho-
lic priests are the smartest

people in the world.” “They
are!” I exclaimed with surprise.
“Yeah and you know why

—

it’s because people tell them
everything on Saturday after-
noon.”

Just to keep the record
straight, I would like to say
that priests do not know every-
thing. But there are a few
things that they know quite
well. They are especially sure
of this fact; that a right sense
of shame helps to get rid of sin
and prevents one from sinning.

There is only one case where
I heard of a priest being an am-
ateur detective; that is in the
Father Brown stories written
by G. K. Chesterton. To some
extent each priest is a spiritual
sleuth trying to bring back to
God prisoners of love. But in
his work he depends upon the
spiritual criminal to catch him-
self in the act of committing the
crime, or later to give himself

up. This is where the sense of
shame comes into the picture.

Can you imagine shadowing



26 SANCTIFY YOUR EMOTIONS

yourself? With flashlight in
hand, (that’s your conscience)
you should do a bit of investi-
gating, because there are some
crimes of thought and desire
that no one will discover but
yourself.

A youngster of twelve ran in-
to a drugstore, picked up the
phone and said: “Mr. Schultz,
do you need a good errand boy
in your grocery store?” The
voice at the other end was
heard to say: “No mine son, I
already have a good vun; he is
doing goot job. Thank you.”
The druggist who overheard the
call said to the boy: “Tommy,
would you like to work for me;
I need someone around here.”
“Oh no, Mr. Coleman,” he said,
“I have a job; I work for Mr.
Schultz; I was just checking
on myself to see if I am doing
all right.”

Various kinds of shame form
a kind of check on our daily ac-
tions. There are five kinds of
shame: 1. There is natural shame
that arises from wholesome
self-respect; 2. False shame
that rises from human respect,
what others might say. 3. True
shame that arises from respect
for God’s will and a fear of God.
4. Shame of conscience that
comes from the inner voice that
tells us — “it’s a sin.” 5. Abnor-
mal shame that arises from an
exaggerated feeling of guilt.

Whenever a person talks of
shame these days, most of you
think of modesty. But shame
is to be really associated with

guilt, shortcomings, or impro-
priety or some unworthy ac-
tion; it is a painful feeling, emo-
tion or consciousness arising
from some act. When everyone
is stressing self-expression and
the accent is on freedom; it is
not popular to speak of guilt
and blame. This attitude is due
to Freud in some measure, who
wrote: “Even before the advent
of puberty certain impulses
have undergone the most ener-
getic repression under the im-
pulse of education, and mental
forces like shame, disgust and
morality are developed, which,

like sentinels, keep the repress-
ed wishes in subjection.” What
in heaven is wrong with the
sense of shame and morality?
Is it not a form of repression
and inhibition to inhibit the
sense of shame?

If you are obliged to do some-
thing like going to Mass, to

obey your parents, why that is
supposed to give you an inferi-
ority complex or a compulsion
complex. Some time ago a
young newspaper boy came into
a hospital room. “What are you
going to be when you grow up?”
I asked. “Oh, maybe a doctor,
or a lawyer, or banker, maybe

—

but gee, you have to study so
much and I can’t read and spell
too good.”

“Why spelling isn’t too
tough,” I said. “Why don’t you
do the way I did. Take the
word ‘rheumatism.’ Just re-
peat it about twenty times and
you have it down pat.”



SENSE OF SHAME 27

Billy looked at me disgusting-
ly and waved his hand: “Ah,
you’re just forcin’ yourself to

spell that way”
That is the modern genera-

tion’s attitude to life; you
mustn’t be forced to do things,
and you shouldn’t be made to
feel bad. It’s the world’s way
of running away from punish-
ment, guilt and sin; — Sin is
such an unprogressive idea and
word; you must be practical
and utilitarian; therefore deny
sin, because without it you
make things easy and get things
done. So the modern mind
teaches: it is not a sin to kill un-
born babies — it’s eugenics and
race selection; it is not a sin to

kill off old people — why that’s
an act of mercy euthanasia, to
make is sound good; it’s not a
sin to take away people’s money
in questionable ways — that’s
just good business.

And as for guilt: Well, do you
want everyone to have a guilt
complex? Why a child is too
young to be blamed; and an ado-
lescent is too mixed up and ig-
norant to be responsible; and a
mature person is too busy and
under too much pressure to be
guilty of wrongdoing; and old
people are too senile, too feeble-

minded to commit a crime.

And when it comes to punish-
ment, do you want to hurt
someone’s personality? Actually
if the person is hurt more than
the personality, the personality

wouldn’t feel it so much.
The world is so good, so kind;

it has its own kind of confes-
sional which whitewashes sin by
denying its existence or by not
admitting the guilt. No one is
to be accused; only excused.
This is a world of saints without
guilt, sin and punishment.

Let us put aside irony and
sarcasm and face the facts.
Let’s be practical. Pick up your
daily newspaper, and its front
page will read like a page out
of the Catechism telling you
of original sin and its conse-
quences. Murder, rape, di-
vorce, juvenile delinquency,
robbery, perjury: Are these
virtues or vices? The de-
sire for notoriety, fame, popu-
larity, attention that grips this

nation makes one wonder.
What this country needs is not
a good five cent cigar; we have
enough smoke and dust in our
eyes; this country and the whole
world needs a wholesome moral
sense that will make one recog-
nize sin for what it is; a sense
of guilt that will make one feel
sorry for what he has done; a
sense of guilt that will make
one feel responsible for his ac-
tions.

Shortly before His death
Christ spoke lovingly to His
apostles. He began to map out
their work; “It is expedient to
you that I go: for if I go not„
the Paraclete will not come
to you but if I go, I will send
him to you. And when he is
come, he will convince the
world of sin, and of justice and
of judgment.”



28 SANCTIFY YOUR EMOTIONS

To know that you have done
wrong it not the road to an in-
feriority complex. It will re-
veal that you are inferior. But
you are. We are all inferior to
the angels; inferior to what man
should be. If you do not know
or cannot see the dirt on the
window; the window will never
be cleaned. If you don’t ac-
knowledge the wart on your
nose, you will never have it re-
moved. If you don’t admit your
faults, you will never improve.
“If you think you have no
faults, that is probably the
worst one you have.”

I would like to tell you about
how I once robbed a bank. I
was in desperate need of money.
Armed with a screw driver and
pen-knife I quietly sneaked in-
to the building, found the draw-
er with the strong box. My
screwdriver did the rest. I pri-
ed open my piggy bank and
stole 5 cents from myself. I
think it was licorice candy that
was my weakness. Later this
same act was repeated; my
mother, while dusting, noticed
the run on the bank since it was
getting lighter. So, one day she
said to me: The bank’s getting
lighter. With great surprise I
said: “Is that right?” “Well,
maybe it was the plumber or
someone around the house.”
“You never can tell who it
might have been.” As the years
rolled on, the thought that may-
be mother believed that the
plumber did it, worried me. She
might have leaned over the

fence and told the neighbors.
So I broke down and told her.
She laughed and said—•“! knew
it all the time.”

That’s the way it is with
wrongdoing and crime, large or
small. Everyone, God, your
neighbor, all about you know;
only you keep yourself in the
dark. With an ostrich-consci-
ence you bury your spiritual
sight in the worldly sand to hide
from yourself, while everyone
else sees and knows so well.
Murder will out. It is better
for you and God to know it,
because God is a kinder judge
than man.

People usually react in one
of three different ways to the
sins or crimes they commit.
They have an exaggerated sense
of guilt; no sense of guilt; or an
adequate sense of guilt. If a
person attends a dinner and ac-
cidently dips his coat sleeve in

the gravy and then feels deep
shame at having stolen some
food; that is an exaggerated
guilt. There is no sin but a
scrupulous sense of shame. If
that person steals a hundred
dollars from his host and walks
out of the house blissfully with-
out a pang of conscience and has
no regret or sorrow, he acts ab-
normally. The normal reaction
appears when a man who has
stolen a hundred dollars from
his host and realizes the crime
and feels sorrow and shame for
having committed it. Shame is
natural to man and universal



SENSE OF SHAME 29

to the human heart. Else there
exists an abnormality.

Conscience can become hard-
ened like water becoming ice.
The first film of ice is scarcely
perceptible. Keep the water
stirring and you will prevent
the ice from hardening it. But
once it films over and remains
so, it thickens and at last be-
comes so solid that a wagon
might be drawn over the froz-
en water. So it is with consci-
ence. It films over gradually,
and at last becomes hard; and
then it can bear a weight of in-
iquity.

Many people do not like to
awaken or disturb their consci-
ence. They run from it like the
man who read so much about
the bad effects of drinking, that
he gave up reading for the rest
of his life.

A Capuchin missionary went
up into the mountains to take
a census among his parishion-
ers. It was a warm climate and
a hot day. As he entered the
humble and poor dwelling a
child of two came running to
the door attired in nothing but
a hat. “Johnny, you ought to
be ashamed of yourself,” the
mother scolded him—“take off
your hat when the priest comes
in.”

It is a case of misplaced
shame, which is better than no
shame at all. Adam and Eve
felt shame after they had sin-
ned. They tried to hide it. to
transfer it. Adam blamed Eve

for his crime; Eve blamed the
devil in her confusion; but the
devil with no shame or sorrow,
only delight, received the blame
and took pleasure in it. Show
me the man without shame and
ITl show you a beast instead of
a human. It is most natural
and human to err and to admit
the error and repent. The dodge
of blaming others is usually a
sign of guilt. The woman tak-
en in adultry was about to be
stoned. Christ intervened: “Let
him who is without sin cast the
first stone.” There came a time
when these same accusers gath-
ered stones to cast at Christ.

Shame and blame are native to
fallen man who seeks God. Let
us not convince others of sin.

Let us convince ourselves of sin.

A three year old theologian
and myself were engaged in dis-
cussing such childish things as
the universe, God, and philoso-
phical questions like: Why are
you here and what are you do-
ing? Christ had just asked me
why I wore a dress, was I mar-
ried, did I have children, and
what did I do. “I explained that
I was trying to help people and
trying to change the world.”

He looked at me solemnly for
a moment and shook his head.
“You can’t do it,” he said ser-
iously. I said

—
“Can’t do what?”

—He said—“You can’t change
the world.” “The world won’t
like it.” “People won’t like it”
and “God won’t like it.”

The more I thought over his



30 SANCTIFY YOUR EMOTIONS

remarks the more I realized how-
difficult it is to change existing
patterns and habits unless you
change the person. Or better
still, unless the person changes
himself. Self-reform is the an-
swer to — world-reform. We
shall lessen the sins of the world
and its institutions when per-
sonal sin will be realized and
confessed by each individual.

When anyone denies the ex-
istence of sin in his personal
life or in the world at large,
there is always some hidden
reason or motive. A defense
mechanism is set up within the
mind. Either you blame your
teacher, parents, heredity, en-

vironment, institutions or the

weather; sometimes you blame
your neighbor or your poor
weak body

;
frequently you start

to rationalize like this: “Others
are as bad as I am.” You did
it, too.” “Others are worse than
I am.” “I couldn’t help it, I
was sick.” One of the most
common causes of a lessening
sense of shame and sin is that
standards and ideals are per-
mitted to change and lower.

A woman called in painters
to do her apartment while she
left for a two-week vacation.
She pointed to an ash-tray.
“Now paint the whole room just
that shade of green on that ash-
tray.” With that she left. The
painters mixed their paints but
could not match the color of the
ash-tray. After two days of
experimenting one of the to-
bacco-chewing experts said —

“Look, let’s paint the ash-tray
our own shade and then paint
the apartment.” They changed
the standard when they could-
n’t meet it.

If a man changes the stand-
ards and ideals he has lived by,
usually he changes them for the
worse. He becomes a law unto
himself, and only human re-
spect can shame him into some
practical pattern of living.
“What will the neighbors say,”
becomes the measure of action.

Saint Peter became the vic-
tim of this kind of shame. Hu-
man respect, that vicious mon-
ster, more cruel than the jus-
tice of God, made Peter deny
Christ not once, but three times.
A simple maid-servant made
Peter flinch and shrivel before
others, so that he swore and de-
nied his Master: “I know not
the man,” he shouted with an
oath. Then Christ passed by
and looked upon Peter. When
Peter saw Christ, human re-
spect gave way to the respect
for God. The noblest of all
shame, the only shame of hav-
ing sinned and denied his Lord
and Master gripped the soul of
Peter.

The shame of Peter stands
in stark contrast to the shame-
lessness and brazenness of Ju-
das. There is no more danger-
ous man than one without a
sense of shame. An alcoholic,
a profligate, a murderer, a thief,
w’ho has lost all respect for God
and others has lost his sense of
shame. Judas was a thief; he



SENSE OF SHAME 31

had stolen from the common
treasury of the apostles; if ever

he had a feeling of shame, it
slowly vanished with each evil
deed. Human respect could have
helped him; but he cared not
what his fellow - apostles
thought; he cared not what the
high-priests thought. Respect
for God was buried beneath a
monomania for gold and silver.
Self-respect had long been rout-
ed by a hardened conscience.
He went to confession, but in
the wrong place; he returned to
the high priests, flung the mon-
ey down and screamed: “I have
sinned by betraying innocent
blood.” Everyone confesses his
sins somewhere, many without
sorrow and contrition, through
boasting and brazenness,
through despair and hate.
Judas should have confessed

to Christ whom he offended. He
hated his sin only because he
hated himself.
A little girl hearing for the

first time the story of Judas’
betrayal of Christ, sat in wrapt
attention as the parish priest

described how Judas finally
went out and hanged himself on
a tree. The story ended, she
jumped to her feet: “Father, I
know what I would have done
if I had been Judas—I would

have hanged myself about the
neck of Christ.”
The heart of this child and

the heart of every man should
fill with true sorrow and re-
pentance at the sight of Christ
on the Cross. No man can look
at Christ on the Cross and say—“there is no sin.” Christ died
between two sinners; one with
shame in his heart; the other
without shame. The Good Thief
rebuked the other for his lack
of respect and shame and guilt.
“Dost though not ever fear
God?” Dismas, the good thief,
who acknowledged his sin and
guilt and punishment, was sav-
ed.

Like the Good Thief — the
world must face its sin and
guilt. The place where Christ
was crucified was called Cal-
vary, which means the skull.
As the cross on which Christ
died was planted deep and im-
bedded in the earth, so too must
the cross with its shame and
suffering be deeply rooted in
our minds and thoughts, so too
must sin and guilt be rooted in
the mind of the world, to con-
vince the world that the Cross
of Calvary had its roots in the
guilt and sin of the human mind
and heart.
God be with you.



THE PURPOSE OF THE CATHOLIC HOUR

(Extract from the address of the late Patrick Cardlsal Hayes at Oe tai-
augural program of the Catholic Hour in the studio of the Natienal
Broadcasting Company, New York City, March 2, 19S0.)

Our congratulations and our gratitude are extended to the National
Council of Catholic Men and its officials, and to aU who, by their financial
support, have made it possible to use this offer of the National Broad-
casting Company. The heavy expense of managing and financing a
weekly program, its musical numbers, its speakers, the subsequent an-
swering of inquiries, must be met . . .

This radio hour is for all the people of the United States. To our
fellow-citizens, in this word of dedication, we wish to express a cordial
greeting and, indeed, congratulations. For this radio hour is one of
service to America, which certainly will listen in interestedly, and even
sympathetically, I am sure, to the voice of the ancient Church with its
historic background of all the centuries of the Christian era, and with
its own notable contribution to the discovery, exploration, foundation
and growth of our glorious country . . .

Thus to voice before a vast public the Catholic Church is no light
task. Our prayers will be with those who have that task in hand. We
feel certain that it will have both the good will and the good wishes of
the great majority of our countrymen. Surely, there is no true lover
of our Country who does not eagerly hope for a less worldly, a less
material, and a more spiritual standard among our people.

With good will, with kindness and with Christ-like sympatny tor
all, this work is inaugurated. So may it continue. So may it be ful-
filled. This word of dedication voices, therefore, the hope that this radio
hour may serve to make known, to explain with the charity of Christ
our faith, which we love even as we love Christ Himself. May it serve
to make better understood that faith as it really is—a light revealing
the pathway to heaven; a strength, and a power divine through Christ;
pardoning our sins, elevating, consecrating our common every-day duties
and joys, bringing not only justice but gladness and peace to our search

ing and questioning hearts.



CATHOLIC HOUR RADIO ADDRESSES IN
PAMPHLET FORM

Prices Subject to change without notice.

OUR SUNDAY VISITOR is the authorized publisher of all CATHOLIC HOUR ad-
dresses in pamphlet form. The addresses published to date, all of which are available,
are listed below. Others will be published as they are delivered.

Quantity prices do not include corrioge charge

“The Divine Romance," by Bishop Fulton J. Sheen, 80 pages and cover.
Single copy, 25c postpaid; 5 or more, 20c each. In quantities, $10.75 per 100.

“A Trilogy on Prayer,” by Rev. Thomas F. Burke, C.S.P., 82 pages and cover.
Single copy, 10c postpaid. In quantities, $5.00 per 100.

“Christ and His Church,” by Rt. Rev. Msgr. Joseph M. Corrigan, 88 pages and cover.
Single copy, 25c postpaid; 6 or more, 20c each. In quantities, $13.00 per 100.

“The Marks of the Church,” by Rev. Dr. John K. Cartwright, 48 pages and cover.
Single copy, 20e postpaid ; 5 or more, 15c each. In quantities, $8.00 per 100.

“The Organization and Government of the Church,” by Rev. Dr. Francis J. ConneJ’,
C.SS.R., 48 pages and cover. Single copy, 20c postpaid ; 5 or more, 15c each, ^n
quantities, $8.00 per 100.

“Moral Factors in Economic Life,” by Rt. Rev. Msgr. Francis J. Haas and Rt. Rev.
Msgr. John A. Ryan, 82 pages and cover. Single copy, 20c postpaid ; 5 or more. 15e
each. In quantities, $7.50 per 100.

“The Parables,” by Rev. John A. McClorey, S.J., 128 pages and cover. Single
copy, 35c postpaid ; 5 or more, 80c each. In quantities. $18.00 per 100.

“The Way of the Cross,” by Bishop Fulton J. Sheen, 32 pages and • cover
(prayer book size). Single copy, 10c postpaid ; 5 or more, 8c each. In quantities, $5.25 per 100.

“Christ Today,” by Very Rev. Dr. Ignatius Smith, O.P., 48 pages and cover. Single
copy, 20c postpaid ; 5 or more, 15c each. In quantities, $8.50 per 100.

“Rural Catholic Action,” by Rev. Dr. Edgar Schmiedeler, O.S.B., 24 pages and cover.
Single copy, 20c postpaid ; 5 or more, 15c each. In quantities, $7.50 per 100.

“Religion and Human Nature,” by Rev. Dr. Joseph A. Daly, 40 pages and cover.
Single copy, 20c postpaid ; 5 or more, 15c each. In quantities. $8.00 per 100.

“The Church and Some Outstanding Problems of the Day,” by Rev. Jones I. Cor-
rigan, S.J., 72 pages and cover. Single copy, 25c postpaid ; 5 or more, 20c each. In
quantities, $10.50 per 100.

“Conflicting Standards,” by Rev. James M. Gillis, C.S.P., 80 pages and cover.
Single copy, 25c postpaid; 5 or more, 20c each. In quantities, $10.75 per 100.

“The Seven Last Words,” by Bishop Fulton J. Sheen, (prayer book size)
32 pages and cover. Single copy, 10c postpaid ; 5 or more, 8c each. In quantities, $5.25
per 100.

“The Church and the Child,” by Rev. Dr. Paul H. Furfey, 48 pages and cover.
Single copy, 20c postpaid ; 5 or more, 15c each. In quantities, $8.00 per 100.

“Love’s Veiled Victory and Love’s Laws,” by Rev. Dr. George F. Strohaver, S.J.
48 pages and cover. Single copy, 20c postpaid ; 6 or more, 15c each. In quantities, $8.00
per 100.

“Religion and Liturgy,” by Rev. Dr. Francis A. Walsh, O.S.B., 32 pages and cover.
Single copy, 20c postpaid; 6 or more, 16c each. In quantities, $7.60 per 100.

“The Lord’s Prayer Today,” by Very Rev. Dr. Ignatius Smith, O.P., 64 pages and
cover. Single copy, 20c postpaid ; 5 or more, 15c each. In quantities, .$9.00 per 100.

“God, Man and Redemption,” by Rev. Dr. Ignatius W. Cox, S.J., 64 pages and cover.
Single copy, 20c postpaid ; 5 or more, 15c each. In quantities, $9.00 per 100.

"This Mysterious Human Nature,” by Rev. James M. Gillis, C.S.P., 48 pages and
cover. Single copy, 20c postpaid; 6 or more, 15c each. In quantities, $8.00 per 100.

"The Eternal Galilean,” by Bishop Fulton J. Sheen, 160 pages and cover
Single copy, 40c postpaid; 6 or more, 30c each. In quantities. $19.60 per 100.

"The Queen of Seven Swords,” by Bishop Fulton J. Sheen (prayer book slze>
32 pages and cover. Single copy, 10c postpaid ; 5 or more, 8c each. In quantities, $6.26
per 100.

"The Salvation of Human SocietT^.” by Rev. Peter J. Bergen, C.S.P., 48 pages and
cover. Single copy, 20c postpaid ; 6 or more, 16c each. In quantities. $8.00 per 100.

“The Church and Her Missions,” by Rt. Rev. Msgr. William Quinn, 82 pages and
cover. Single copy, 20c postpaid; 6 or more, 15c each. In quantities, $8.00 per 100.

“The Church and the Depression,” by Rev. James M. Gillis. C.S.P., 80 pages and
cover. Single copy, 26c postpaid; 6 or more, 20c each. In quantitier, $10.76 per 100.



''Misunderstood Truths,” by Most Rev. Duane Hunt, 48 pages and cover. Single
copy, 20c postpaid: 6 or more, 15c each. In quantities, $8.00 per 100.

"The Judgment of God and The Sense of Duty,” by Rt. Rev. Msgr. William J. Kerby,
16 pages and cover. Single copy, 15c postpaid ; 5 or more, 10c each. In quantities,
$7.00 per 100.

“Christian Education,” by Rev. Dr. James A. Reeves, 32 pages and cover. Single
copy, 15c postpaid; 6 or more, 10c each. In quantities, $7.50 per 100.

"What Civilization Owes to the Church,” by Rt. Rev. Msgr. William Quinn, 64 pages
and cover. Single copy, 20c postpaid; 6 or more, 15c each. In quantities, $0,00 per 100.

“If Not Christianity: What?” by Rev. James M. Gillis, C.S.P., 96 pages and cover.
Single copy, 30c postpaid; 5 or more. 25c each. In quantities. $13.76 per 100.

“The Coin of Our Tribute,’’ by Rev. Thomas F. Conlon, O.P., 40 pages and cover.
Single copy, 20c postpaid; 5 or more, 15c each. In quantities, $8.00 per 100.

‘’rhe Prodigal Word,” by Bishop Fulton J. Sheen, 140 pages and cover
Single copy, 40c postpaid ; 5 or more, 30c each. In quantities, $19.50 per 100.

“Pope Pius XI,” by His Eminence Patrick Cardinal Hayes. An address in honor of
the 79th birthday of His Holiness, 16 pages and 4 color cover. Single copy, ^5c postpaid*
6 or more, 10c each. In quantities, $7.50 per 100.

“Misunderstanding the Church,” by Most Rev. Duane G. Hunt, 48 pages and cover.
Single copy, 20c postpaid ; 5 or more, 15c each. In quantities, $8.00 per 100.

“The Poetry of Duty,” by Rev. Alfred Duffy, C.P., 48 pages and cover. Single
copy, 20c postpaid ; 5 or more, 15c each. In quantities, $8.00 per 100.

“The Catholic Church and Youth,” by Rev. John F. O’Hara, C.S.C., 48 pages and
cover. Single copy, 20c postpaid; 5 or more, 15c each. In quantities, $8.00 per 100.

"The Spirit of the Missions,” by Rt. Rev. Msgr. Thomas J. McDonnell, 32 pages and
cover. Single copy, 15c postpaid; 5 or more. 10c each. In quantities, $7.50 per 100.

“The Life of the Soul,” by Rev. James M. Gillis, C.S.P., 96 pages and cover. Single
copy, oOc postpaid ; 5 or more, 25c each. In quantities, $13.75 per 100.

“The Banquet of Triumph,” by Rev. ,>ames J. McLarney, O.P., 32 pages and cover.
Single copy, 10c postpaid. in quantities, $5.00 per 100.

"Society and the Social Encyclicals—America’s Road Out,” by Rev. R. A. McGowan,
32 pages and cover. Single copy, 15c postpaid ; 6 or more, 10c each. In quantities, $7.50
per 100.

“Pius XI, Father and Teacher of the Nations,” (On his Eightieth Birthday) by His
Excellency, Most Rev. Amleto Giovanni Cicognani, 16 pages and cover. Single copy, 16c
postpaid ; 5 or more, 10c each. In quantities, $6.00 per 100.

“The Eastern Catholic Church,” by Rev. John Kallok, 48 pages and cover. Single
copy, 20c postpaid

; 6 or more, 15c each. In quantities, $8.00 per 100.

“'rhe ‘Lost’ Radiance of the Religion of Jesus,” by Rev. Thomas A. Carney, 40 pages
and cover. Single copy, 20c postpaid ; 5 or more, 15c each. In quantities, $9.00 per 100.

“Saints vs. Kings,” by Rev. James M. Gillis, C.S.P., 96 pages and cover. Single
copy, 30c postpaid; 5 or more, 25c each. In quantities, $13.75 per 100.

“The Mission of Youth in Contemporary Society,” by Rev. George Johnson, 40 pages
and cover. Single copy, 20c postpaid; 5 or more, 16e each. In quantities, $9.00 per 100.

“Toward the Reconstruction of a Christian Social Order,” by Rev. Dr. John P.
Monoghan, 48 pages and cover. Single copy, 20c postpaid ; 6 or more, 15c each. In
quantities, $8.00 per 100.

“Marian Vignettes,” by Rev. J. R. Keane, O.S.M., 32 pages and cover. Single copy
15c postpaid ; 5 or more, 10c each. In quantities, $7.50 per 100.

“The Peace of Christ,” by Very Rev. Martin J. O’Malley, C.M., 32 pages and cover.
Single copy, 15c postpaid; 6 or more. 10c each. In quantities, $7.50 per 100.

“God’s World of Tomorrow,” by Rev. Dr, John J. Russell, 40 pages and cover.
Single copy, 20c postpaid ; 5 or more, 15c each. In quantities, $8.00 per 100.

“The Catholic Tradition in Literature.” by Brother Leo, F.S.C., 40 pages and cover.
Single copy, 20c postpaid; 5 or more, 15c each. In quantities. $8.76 per 100.

“Prophets and Kings: Great Scenes, Great Lines,” by Rev. James M. Gillis, C.S.P., 96
pages and cover. Single copy, 30c postpaid ; 5 or more, 26c each. In quantities. $13.76
per 100.

“Peace, the Fruit of Justice,” by Bishop Fulton J. Sheen, 64 pages and cover.
Single copy, 20c postpaid ; 5 or more, 15c each. In quantities, $9.00 per 100.

“1930—Memories—1940,” the addresses delivered in the Tenth Anniversary Broadcast
of the Catholic Hour on March 8, 1940, together with congratulatory messages and
editorials, 80 pages and cover. Single copy, 30c postpaid ; 5 or more, 2oc eacn. In
quantities, $12.75 per 100.

"What Kind of a World Do You Want,” by Rev. Wilfrid Parsons, S.J., 40 pages and
cover. Single copy, 20c postpaid: 5 or more, 16c each. In quantities, $8.00 per 100.

“Law,” by Rev. Dr. Howard W. Smith, 40 pages and cover. Single copy, 20c
postpaid

;
6 or more, 15c each, in quantities, $8.00 per 100.



“In the Beginning/* by Rev. Arthur J. Sawkins. 40 pages and cover. Single copy
15c postpaid ; 6 or more, 10c each. In quantities, $5.50 per 100.

“America and the Catholic Church,” by Rev. John J. Walde, 48 pages and cover.
Single copy, 20c postpaid; 5 or more, 15c each, in quantities, $8.00 per 100.

“The Social Crisis and Christian Patriotism,” by Rev. Dr. John F. Cronin, S.S., 40
pages and cover. Single copy, 20c postpaid; 6 or more, 15c each. In quantities $8.00 per 100.

“Missionary Responsibility,” by the Most Rev. Richard J. Cushing, D.D., LL.D., 32
pages and cover. Single copy, 15c postpaid; 5 or more, 10c each. In quantities, $7.50 per 100.

“War and Guilt,” by Bishop Fulton J. Sheen of the Catholic University of America,
196 pages and cover. Single copy, 60c postpaid; 5 or more, 50c each. In quantities, $22.75
per 100.

“The Purpose of Our Eucharistic Sacrifice,” by Rev. Gerald T. Baskfield, S.T.D., 32
pages and cover. Single copy, 20c postpaid ; 5 or more, 15c each. In quantities, $8.00 per 100.

“The Case for Conscience,” by Rev. Thomas Smith Sullivan, O.M.I., S.T.D., 32 pages
and cover. Single copy, 15c postpaid; 5 or more, 10c each. In quantities. $7.60 per 100.

“Freedom Defended,” by Rev. John P'. Cronin, S.S., Ph.D., 32 pages and cover.
“Single copy, 15c postpaid; 5 or more, 10c each, in quantities, $7.50 per 100.

“The Catholic Notion of Faith,” by Rev. Thomas N. O’Kane, 40 pages and cover.
Single copy, 20c postpaid ; 6 or more, 15c each. In quantities, $8.00 per 100.

“The Bights of the Oppressed,” by Rt. Rev. Msgr. Martin J. O’Connor, 40 pages ana
cover. Single copy, 20c postpaid ; 5 or more. 15c each, in quantities, $8.00 per lOO.

“The Practical Aspects of Patriotism,” by Rev. George Johnson, Ph.D., 40 pages and
cover. Single copy, 20c postpaid; 5 or more, 16c each. In quantities, $8.00 per 100.

“What Is Wrong and How to Set It Right,” by Rev. James M. Gillie, C.S.P., 80 pages
and cover. Single copy, 20c postpaid; 6 or more, 15c each. In quantities, $10.76 per 100.

“Peace,” by Bishop Fulton J. Sheen, 160 pages and cover. Single copy 40c postpaid ;
6 or more, 30c each. In quantities, $19.50 per 100.

“Christian Heroism,” by Rev. Robert J. Slavin, O.P., 64 pages and cover. Single
copy, 25c postpaid; 5 or more, 20c each. In quantities, $9.00 per 100.

“A Report to Mothers and Fathers,” by Rev. William A. Maguire, Chaplain, U. S.
Army, and Rev. Christopher E. O’Hara, Chaplain, U. S. Navy, 24 pages and cover.
Single copy, 20c postpaid; 6 or more, 15c each. In quantities, $8.00 per 100.

“The Liturgy and the Laity,” by Rev. William J. Lallou, 32 pages and cover.
Single copy, 20c postpaid ; 6 or more, 15c each. In quantities, $8.00 per 100.

“Conquering With Christ,” by Rev. John J. Walde, 48 pages and cover. Single
copy, 25c postpaid ; 6 or more, 20c each. In quantities, $9.00 per 100.

“The Victory of the Just,” by Rev. John F. Cronin, S.S., 40 pages and cover. Single
copy, 20c postpaid ; 5 or more, 15c each. In quantities, $9.00 per 100.

‘“Thoughts for a Troubled Time,” by Rev. John Carter Smyth, C.S.P., 32 pages and
cover. Single copy, 16c postpaid; 6 or more, 10c each. In quantities, $7.60 per 100.

“We Are the Children of God,” by Rev. Leonard Feeney, S.J., 32 pages and cover.
Single copy, 15c postpaid; 5 or more, lOc each. In quantities, $7.60 per 100.

“Justice,” by Rev. Ignatius Smith, O.P., 32 pages and cover. Single copy, 20c
cover. Single copy, 35c postpaid; 5 or more, 30c each. In quantities, $17.60 per 100.

“The Crisis in Christendom,” by Bishop Fulton J. Sheen. 112 pages and
Single copy, 20c postpaid ; 6 or more, 15c each. In quantities, $8.00 per 100.

“Social Regeneration.” by Rev. Wilfrid Parsons, S.J., 24 pages and cover. Single
copy, 20c postpaid ; 5 or more, 15c each. In quantities, $7.60 per 100.

“Second Report to the Mothers and Fathers,” by Catholic Chaplains of the Army
and Navy. 48 pages and cover. Single copy, 25c postpaid; 6 or more, 20c each. In
Quantities, $9.76 per 100.

“The Path of Duty,” by Rev. John F. Cronin, S.S., 40 pages and cover. Single copy.
20c postpaid; 5 or more, 15c each. In quantities, $9.00 per 100.

“The Foundation of Peace,” by Rev. T. L. Bouscaren, S.J., 82 pages and cover
Single copy, 20c postpaid ; 5 or more, 15c each. In quantities, $9.00 per 100.

“Human Plans are Not Enough,” by Rev. John Carter Smyth, C.S.P., 32 pages and
cover. Single copy, 20c postpaid; 6 or more, 15c each. In quantities, $9.00 per 100.

“One Lord: One World,” by Bishop Fulton J. Sheen, 100 pages and cover
Single copy, 30c postpaid ; 6 or more, 25c each. In quantities, $16.00 per 100.

“The Catholic Layman and Modern Problems,” by O'Neill. Woodlock, Shuster, Mat
thews, Manion and Agar. 68 pages and cover. Single copy, 25c postpaid ; 5 or more, 20c
each. In quantities. $10.50 per 100.

“God.” by Rev. Richard Ginder, 36 pages and cover. Single copy. 20c postpaid

;

6 or more, 15c each. In quantities, $8.75 per 100.

“The Moral Law,” by Rev. T. L. Bouscaren. S.J., 32 pages and cover. Single copy
20e postpaid; 6 or more, 15c each. in quantities, $8.00 per 100.

“The Sacramental System,” by Rt. Rev Magr. Ambrose J. Burke. 40 pages and cover.
Single copy, 20c postpaid; 6 or more, 15c each. In quantities. $9.60 per 100.



“Concerning Prayer," by Rev. John Carter Smyth. C.S.P., 36 pages and cover.
Single copy, 20c postpaid; 6 or more, 16c each. In Quantities, $8.76 per 100.

“You,” by Bishop Fulton J. Sheen, 104 pages and cover. Single copy 30c
postpaid; 6 or more, 26c each. In quantities, $16.00 per 100.

“Problems of the Postwar World,” by George N. Shuster. Richard Pattee, Frank
Sheed, Fulton Oursler, G. Howland Shaw, William Hard, Rev. Timothy J. Mulvey, O.M.I.,
128 pages and cover. Single copy. 40c postpaid; 6 or more, SOc each. In quantities,
$19.60 per 100.

“Saints For The Times,” by Rev. Thomas J, McCarthy, 48 pages and cover. Single
copy 26c postpaid ; 6 or more, 20c each. In quantities, $10.00 per 100.

“Do We Need Christ?” by Rev. Robert I. Gannon, S.J., 40 pages and cover. Single
copy, 20c postpaid; 6 or more, 15c each. In quantities, $9.60 per 100.

“Happiness and Order,” by Rev. Robert Slavin. O.P., 48 pages and cover. Single
copy, 26c postpaid ; 6 or more, 20c each. In quantities. $10.00 per 100.

“Love On Pilgrimage,” by Bishop Fulton J. Sheen, 96 pages and cover
Single copy, SOc postpaid; 6 or more, 25c each. In quantities, $13.76 per 100.

“Hail, Holy Queen,” by Rev. J. Hugh O’Donnell, C.S.C., 48 pages and cover. Single
copy. 26c postpaid ; 6 or more. 20c each. In quantities, $10.00 per 100,

“The Road Ahead,” by Fulton Oursler. G. Howland Shaw, Neil MacNeil, Dr. George
F. Donovan and Thomas H. Mahony, 112 pages and cover. Single copy, 86c postpaid;
6 or more. 30c each. In quantities, $17.60 per 100.

“Christ The King And The Social Encyclicals,” by Rev. Benjamin L. Masse, S.J., 8t
pages and cover. Single copy, 20c postpaid • 5 or more, 16c each. In quantities. $8.00 pel
100.

“The Catholic School In American Life,” by Rt. Rev. Msgr. T. James McNamara,
40 pages and cover. Single copy 20c postpaid ; 5 or more, 16c each. In quastities,
$10.00 per 100.

“Advent: Souvenir or Promise,” by Rev, John J. Dougherty, 48 pages and cover.
Single copy, 26c postpaid ; 6 or more, 20c each. In quantities, $9.76 per 100.

“The Eastern Rites,” by Rev. Alexander Beaton. S.A., and Rev. Canisius Kiniry, S.A.
24 pages and cover. Single copy. 20c postpaid ; 5 or more, 16c each. In quantities
$8.00 per 100.

“America, Morality, And The United Nations,” by Rev. John McCarthy, 82 pages
and cover. Single copy. 20c postpaid; 6 or more, 16c each. In quantities, $8.00 per 100.

“Light Your Lamps,” by Bishop Fulton J, Sheen, 128 pages and cover.
Single copy, 40c postpaid ; 6 or more, SOc each. In quantities, $19.60 per 100.

“The Family in Focus,” by Rev. Joseph Manton, C.SS.R., 32 pages and cover.
Single copy, 20c postpaid; 5 or more, 15c each. In quantities, $8.00 per 100.

“Our Faith and Our Public Problems,” by Mr. Jerome Kerwin, 48 pages and cover.
Single copy, 25c postpaid ; 5 or more, 20c each. In quantities, $9.76 per 100.

“The American Way,” by Mr. Justice Matthew F. McGuire, 24 pages and cover.
Single copy, 20c postpaid ; 6 or more, 16c each. In quantities, $8.00 per 100.

“The Road Back,” by Hon. John A. Matthews. LL.D., K.M., 24 pages and cover.
Single copy, 20c postpaid ; 6 or more, 15c each. In quantities, $8.00 per 100.

“The Church and Labor.” by Louis F. Budenz, 48 pages and cover. Single copy, 26c
postpaid ; 5 or more, 20c each. In quantities, $10.00 per 100.

“The Missions,” by Rev, Joseph P. McGlinchey, Rt. Rev. Leo M. Byrnes. Archbishop
Mitty and Bishop McDonnell. 24 pages and cover. Single copy 20c postpaid; 6 or more
1 5c each. In quantities, $8.00 per 100.

“The Church in Rural Life,” by Rt. Rev. Msgr. Leo J. Steck, 82 pages and cover.
Single copy, 20c postpaid; 6 or more, 15c each. In quantities, $8.00 per 100.

“Marriage and the Home,” by the Rev. Edmond D. Benard, 82 pages and cover.
Single copy, 20c postpaid; 6 or more. 16c each. In quantities, $8.00 per 100.

“The Defense of Peace,” by Rev. Wilfrid J. Parsons, S.J., 32 pages and cover.
Single copy, 20c postpaid; 6 or mm*e, 16c each. In quantities, $8.00 per 100.

“The Modern Soul in Search of God,” by Bishop F^ilton J. Sheen, 104
pages and cover. Single copy, 36c postpaid ; 6 or more, 30c each. In quantities, $17.60
per 100.

“Religion And Economic Life,” by the Rev. Benjamin L. Masse, S.J., 40 pages and
cover. Single copy, 20c postpaid ; 6 or more, 16c each. In quantities, $9.60 per 100.

“The Church And Her Story Of Charity,” by Rev. James D. O’Shea, 82 pages and
cover. Single copy. 20c postpaid ; 6 or more, 16c each. In quantities, $8.00 per 100.

“Justice and Charity,” by Bishop Fulton J. Sheen, Ph.D., LL.D., 104 pages
and cover. Single copy, 30c postpaid; 6 or more, 25c each. In quantities, $16.00 per 100.

“The Truth About God,” by Rev. Alvin P. Wagner, 24 pages and cover. Single copy,
20c postpaid ; 5 or more, 15c each. In quantities, $8.00 per 100.

“The Church Looks at Some Social Questions,” by Rev. Joseph E. Schieder, Rev.



John F. Cronin, S.S., Rev. Donald A. McGowan, Rt. Rev. Msgr. F. Hochwalt. 36 pages
and cover. Single copy, 20c postpaid; 5 or more, 15c each. In quantities, $8.75 per 100.

“The New Crusade,” by Mr. Charles Fahy, Mr. Fulton Oursler, Mr. James McGurrin
and Mr. Maurice Lavanoux ; 64 pages and cover. Single copy, 25c postpaid ; 5 or more,
20c each. In quantities, $10.00 per 100.

“Not By Bread Alone,” by Rev. John M. McCarthy, 40 pages and cover. Single
copy, 20c postpaid ; 5 or more, 15c each. In quantities, $9.50 per 100.

“The Everlasting Kingdom,” by the Rev. Edmond D. Benard. 64 pages and cover.
Single copy, 25c postpaid ; 6 or more, 20c each. In quantities, $10.00 per 100.

“Give Him A Thought,” by the Rev, Joseph Manton, C.SS.R., 32 pages and cover.
Single copy, 20c postpaid; 5 or more, 15c each. In quantities, $8.00 per 100.

“The Love That Waits For ITou,” by Bishop Fulton J. Sheen, 120 pages
and cover. Single copy, 35c postpaia . 5 or more, 30c each. In quantities, $21.00 per 100

“Morality And Government,” by che Rev. Francis J. Connell, C.Ss.R., 48 pages and
cover. Single copy, 25c postpaid : 5 or more, 20c each. In quantities, $10.00 per 100.

“A Broad Survey of the Field of Law,” by the Rt. Rev. Msgr. Francis X. Sallaway,
32 pages and cover. Single copy, 20c postpaid; 5 or more, 15c each. In quantities,
$8.00 per 100.

“One Needs the Other,” by the Rev, Frank J. McPhillips, 36 pages rnd cover.
Single copy, 20c postpaid; 5 or more, 15c each. In quantities, $8 76 per }00.

“Christian Education in an Age of Confusion,” by James F. Twohy, 36 pages > nd
cover. Single copy, 20c postpaid; 5 or more, 15c each. In quantities, $8.00 per '00.

“God’s Love And Mine,” by the Rev. John J. Walde, 32 pages and cover. Single
copy, 20c postpaid ; 5 or more, 15c each. In quantities, $8.00 per 100.

“In These Our Days,” by Chaplain William J. Clasby (Lt. Col.) USAF, 48 pages and
cover. Single copy, 25c postpaid ; 5 or more, 20c each. In quantities, $10.00 per 100.

“The Unknown God,” by Rev. Edmond D. Benard, 40 pages and cover. Single copy,
20c postpaid ; 5 or more, 15c each. In quantities, $9.50 per 100.

“Of Saints And Kings and the Prince of Peace,” by the Rev. John J. Dougherty, 40
pages and cover. Single copy, 20c postpaid ; 5 or more, 15c each. In quantities, $9,60
per 100.

“The Rock Plunged Into Eternity,” by Bishop Fulton J. Sheen. 104
pages and cover. Single copy, 40c postpaid; 5 or more, 35c each. In quantities, $18.60
per 100.

“God on Weekdays,” by the Very Rev. Francis J. Connell, C.SS.R., S.T.D., 40 pages
and cover. Single copy, 20c postpaid ; 6 or more, 15c each. In quantities, $9.50 per 100
plus postage.

“This Nation Under God,” nine addresses by laymen, 64 pages and cover. Single
copy, 25c postpaid ; 5 or more, 20c each. In quantities. $10.00 per 100 plus postage.

“Operation Survival,” four documentary programs on Communism, by Robert C.
Healey. 80 pages and cover. Single copy, 30c postpaid ; 6 or more, 25c each. In quan-
tities, $15.00 per 100.

“Hope and the Voyager,” by the Rev. Edmund, 32 pages and cover. Single copy,
20c postpaid; 6 or more, 15c each. In quantities, $8.00 per 100 plus postage.

“Faith and the Heart of Man,” by the Rev. John J. Dougherty, 40 pages and cover.
Single copy, 20c postpaid ; 5 or more, 15c each. In quantities, $9.60 per 100 plus postage.

“Charity Begins At Home,” by the Rev. John M. McCarthy and guests, 64 pages
and cover. Single copy, 25c postpaid; 5 or more, 20c each. In quantities, $10.00 per
100 plus postage.

“The Woman,” by Bishop Fulton J. Sheen, Ph.D., LL.D., 96 pages and
cover. Single copy, 35c postpaid; 5 or more, 30c each. In quantities, $17.00 per 100.

“Spring Fervor,” by the Rev. James E. Manton, C.SS.R., 40 pages and cover. Single
copy, 20c postpaid ; 6 or more, 15c each. In quantities, $9.50 per 100 plus postage.

“Your Son in the Service,” by Commander Donald F. Kelly, chaplain, U. S. Navy

;

Lieutenant Patrick A, Killeen, chaplain, U. S. Navy; Brigadier General James H. O’Neill,
chaplain, U. S. Army, and Colonel William J. Clasby, chaplain, U. S. Air Force, 48 pages
and cover. Single copy, 25c postpaid; 5 or more, 20c each. In quantities, $10.00 per 100.

“Careers In Christianity,” a series of addresses by Prof. James M. O’Neill, Rev.
John S. Kennedy, Neil MacNeil, James B. Carey, George W. Starke, Dr. Vincent Edward
Smith, Michael Di Salle, Clarence Manion, Maj. Gen. John M. Devine and Martin
Quigley. 96 pages and cover. Single copy, 35c postpaid ; 6 or more, 30c each. In
quantities, $17.00 per 100.

“Mercy—Eternity—Truth,” by the Rev. Wilford J. Diamond. 32 uages and cover.
Single copy, 35c postpaid ; 5 or more, 30c each. In quantities, $17.00 per 100 plus postage.

“A New Commandment,” by the Rev. Edmond D. Benard. 36 pages and cover.
Single copy, 30c postpaid ; 5 or more, 25c each. In quantities, $12.00 per 100, plus postage.

“Christ Our King,” by the Very Rev. Msgr. Henry A. Carlin. 48 pages and cover.
Single copy, 35c postpaid ; 5 or more, 30c each. In quantities, $14.75 per 100 ulus postage.

“Under Northern Lights,” by Colonel William J. Clasby, Chaplain, U. S. Air Force.



48 pages and cover. Single copy 25c postpaid ; 5 or more, 20c each ; in quantities, $12.50
per 100 plus postage.

“The Life of Christ,” by Bishop Fulton J. Sheen. 120 pages and cover. Single copy,
50c postpaid ; 6 or more, 40c each ; in quantities, $23.00 per 100 plus postage.

“The Call to Sanctity,” by the Rev. Lawrence J. Reily, S.T.D. 40 pages and cover.
Single copy, 40c postpaid ; 5 or more, 35c each. In quantities, $22.00 per 100 plus postage.

“Convent, Monastery and Home,” by the Rev. Francis Connell, C.Ss.R., S.T.D., LL.D.,
48 pages and cover. Single copy, 50c postpaid ; 5 or more, 45c each. In quantities^
$23.00 per 100 plus postage.

“The Natural Law-—A Retuni To God,” by Dr. Charles A. Hart ; Mr. Harold Mc-
Kinnon ; Mr. Vernon Bourke, and the Rev. Robert H. Sweeney, C.S.C. 44 pages and
cover. Single copy, 50c postpaid ; 5 or more, 45c each. In quantities, $23.50 per 100
plus postage.

“Patriot Churchmen,” by Rev. John Tracy Ellis. 48 pages and cover. Single copy
60c postpaid ; 5 or more, 50c each. In quantities,- $26.00 per 100 plus postage.

“Light Of Christ,” by Rev. Lawrence J. Riley. 56 pages and cover. Single copy
copy 50c postpaid ; 5 or more, 40c each. In quantities, $20.00 per 100 plus postage.

“God Deserves To Be Loved,” by Rev. John Schultz, C.SS.R. 32 pages and cover.
Single copy 40c postpaid ; 5 or more, 35c each. In quantities, $17.00 per 100 plus postage.

“This Is The Victory . . . Our Faith,” by Rt. Rev. Msgr. Paul J. Glenn. 32 pages and
cover. Single copy 40c postpaid ; 5 or more, 35c each. In quantities, $17.00 per 100 plus
postage.

“The Quality of Mercy,” by Rev. John S. Kennedy. 36 pages and cover. Single
copy 50c postpaid ; 5 or more, 40c each. In quantities, $19.50 per 100 plus postage.

“The Church And The World,” by Rev. Eugene Burke, C.S.P. 36 pages and cover.
Single copy 40c postpaid ; 5 or more, 35c each. In quantities, $16.25 per 100 plus postage.

“America’s Hope—Our Youth With Faith,” by Rev, Dennis McCarthy. O.P. 32 pages
and cover. Single copy, 50e postpaid ; 5 or more, 35c each. In quantities, $14.50 per
100 plus postage.

“Mary, the Mother of God,” by the Rev. Francis Connell, C.SS.R., S.T.D. , LL.D.
36 pages and cover. Single copy, 30c postpaid ; 6 or more, 25c each. In quantities.
$11.00 per 100 plus postage.

“The Bridge To Better Living,” by the Rev, Joseph Manton, C.SS.R.. 52 pages and
cover. Single copy 40c postpaid; 5 or more 35c each. In quantities $15.50 per 100
plus postage.

“The Marian Year.” Talks given in Lent, by the Rt. Rev. Msgr. Paul J. Glenn.
36 pages and cover. Single copy 40c postpaid; 5 or more, 35c each. In quantities, $16.50

“The Price of Peace,” by the Rev, John LaFarge, S.J., 32 pages and cover. Single
copy, 40c postpaid; 6 or more 35c each. In quantities, $16.50 per 100 plus postage,
per 100 plus postage.

“Friends of God in the Beginning and in the End,” by Rev. William G. Connare.
44 pages and cover. Single copy, 50c postpaid ; 5 or more, 40c each. In quantities, $17.50
per 100 plus postage.

“The Sacrament Idea,” by the Rev. Gerald S. Sloyan, 36 pages and cover. Single
copy, 60c postpaid; 5 or more, 50c each. In quantities, $25.00 per 100 plus postage.

“The Living Church,” by the Rev. Vincent J. Hart ; Very Rev. Robert J, Slavin :
Rt. Rev. Msgr. John J. Walde; Rt. Rev. Msgr. John J. Cartwright. 36 pages and cover.
Single copy, 50c postpaid; 5 or more, 40c each. In quantities, $16.00 per 100 plus postage.

“The Ethics of War,” by the Very Rev. Francis J. Connell, C.Ss.R., 36 pages and
cover. Single copy, 40c postpaid; 5 or more, 35c each. In quantities, $16.50 per 100
plus postage

“Education For Time And Eternity,” by the Rev. Laurence C. McHugh, S.J., 48 pages
and cover. Single copy, 50c postpaid ; 5 or more, 45c each. In quantities, $20.00 per 100
plus postage.

“Names That Live Forever,” by Very Rev. Msgr. John J. Dougherty. 32 pages and
cover. Single copy, 35c postpaid; 5 or more, 30c each. Inquantities, $13.50 per 100 plus
postage.

“In His Likeness,” by the Rev. Eugene Burke, C.S.P., 36 pages and cover. Single
copy, 50c postpaid ; 5 or more, 40c each. In quantities, $18.00 per 100 plus postage.

“Little Windows,” by the Rev. Joseph E. Manton, C.Ss.R., 36 pages and cover.
Single copy, 35c postpaid ; 5 or more, 30c each. In quantities, $12.00 per 100 plus postage.

“Your Right to Believe,” by the Rev. Edmond D. Benard, 36 pages and cover. Single
copy, 40c postpaid ; 5 or more, 35c each. In quantities, $14.25 per 100 plus postage.

“Sanctify Your Emotions,” by Rev. Sebastian Miklas, O.F.M. Cap., 40 pages and cover.
Single copy, 50c postpaid; 5 or more, 40c each. In quantities, $18.50 per 100 plus postage.

“Participation of the Laity in the Liturgy of the Mass,” by Rev. Godfrey Diekmann,
O.S.B., Rev. Eugene A. Walsh, S.S., Rev. Thomas F. Stack, Rev. Thomas E. O’Connor,
SS., 40 pages and cover. Single copy, 50c postpaid; 5 or more, 40c each. In quantities,
$18.50 per 100 plus postage.

Address: OUR SUNDAY VISITOR, Huntington, Indiono







'i

r

f,

L