'CHOSEN VESSELS' 

Four addresses delivered on the Catholic Hour during the month 
of November, 1955, by the Very Rev. Msgr. John J. Dougherty. The 
program is produced by the National Council of Catholic Men in coopera-
tion with the National Broadcasting Company. 

BY 
VERY REV. MSGR. JOHN J. DOUGHERTY 

National Council of Catholic Men 

1312 Massachusetts Avenue, N. W. 

Washington, 5, D.C. 



Nihil Obstat: 
REV. EDWARD A. MILLER 

Censor Librorum 

Imprimatur: 
ijp JOHN FRANCIS NOLL, D.D. 

Archbishop, Bishop of Fort Wayne 

DeacWffled 







Peter: Vessel Of Power 
Address Delivered on November 6, 1955 

May I recall to your minds 
something that is true of all of 
us? We are attracted more by 
personalities than by ideas. The 
power of a personality with a 
burning idea is immeasurably 
stronger than the same idea in 
cold print. In places where ideas 
are expressed, in the church as 
much as in the theater, the 
magnetic personality draws the 
crowds. The hazard for religion 
is that the fascination with per-
sonalities may make people for-
get that the object of their wor-
ship is Christ Jesus, Our Lord. 
He is the personality at the 
heart of our religion, the living 
idea, who came to cast fire on 
the earth, who said of himself, 
"I am the way, the truth, and 
the life." (John 14:6) 

The personalities that draw 
crowds are the living personali-
ties of the present. Because of 
the modern miracle of televi-
sion a personality can attract 
millions of people and influence 
them for good or for evil. The 
great personalities of the past 
speak to us only through their 
books. How little they are 
known! Someone recently re-
marked that Mickey Mouse was 
better known around the globe 
than Jésus Christ. It is not easy 
to get to know personalities of 
the past. The knowledge we do 
have of them is often pale and 
one-dimensional like the faded 
picture of a patriot on a school-

room wall. If you ask a child 
where Jesus is, he will point to 
a plaster statue in the church 
or to the stained-glass window. 
I fear sometimes that he is al-
most as lifeless as that to 
grown-ups. So too with the 
saints. We are apt to think of 
them as something less than 
human, as shadowy realities 
like the ghost of Hamlet, rather 
than as real people, which they 
most certainly were. How real 
to you, for example, is the 
Apostle Peter? What does he 
mean to you? 

People who know Peter like 
him because he was so human. 
They like saints to talk and act 
like people, not like sanctimon-
ious stuffed shirts. They are 
pleased to see Christ choose a 
man like Peter, a vessel of clay. 
It makes them feel good about 
Christ; makes them bold enough 
to think it might be possible for 
him to choose them for some-
thing he wanted done, and that 
with his help they might even 
get it done. 

It is interesting how you can 
come to love a man out of the 
past, someone you have never 
seen. I have knoy/n children 
who love mothers they have 
never seen, and wives who love 
husbands they will never see 
again. Death can separate, but 
it cannot kill love. If these loves 
are possible, is it not possible to 



6 'CHOSEN VESSELS' 

love the saints, especially since 
they were so good and lovable. 
Of course we have to know 
them before we can love them. 

I suppose the thing that peo-
ple remember best about Peter 
is his denial of Jesus. That was 
a diamatic and testifying act of 
human weakness, and what 
made it worse was that he talk-
ed so big before-hand. At the 
supper a few hours before he 
had said to Jesus with the tone 
and the flourish of a braggart, 
"Even though all shall be 
scandalized, yet not I." (Mark 
14:29) "Lord, with thee I am 
ready to. go both to prison and 
to death." (Luke 22:33) When 
a man talks like that his pride 
is showing badly, and he is r id-
ing to a fall. When you wear 
your heart on your sleeve it is 
liable to get scarred. 

Peter talked differently later 
that night when he stood in a 
hostile courtyard and the maid 
servant said, "This is one of 
them." Three times he denied 
his Master, and the third time 
he did curse and swear that he 
knew not the man. "And at that 
moment while he was yet 
speaking, a cock crowed, and 
the Lord turned and looked at 
Peter . . . and Peter went out 
and wept bitterly." (Luke 22: 
61f) 

We love Peter because he is 
understandable. We see our-
selves in him. In his boasting we 
hear an echo of our own. We see 
our reflection in him, so strong 
in words, so weak in deeds. We 

see ourselves in him, carried 
away by the first wind of 
temptation. And like Peter we 
see ourselves so often shameful 
and sinful, weeping for sorrow. 

Peter's denial tells us some-
thing about him; it does not tell 
us everything. You will under-
stand what he later became 
when you hear how people felt 
about him, how "they carried 
the sick into the streets and laid 
them on beds and pallets that, 
when Peter passed, his shadow 
at least might fall on some of 
them." (Acts 5:15) That is why 
Christ chose Peter, because of 
what he would become. The 
vessel of clay would come to 
hold some of the power of 
Christ. Something of the heal-
ing power of Christ would be in 
his words, and the tongue that 
denied him in the courtyard 
would glorify him at the Tem-
ple Gate. When the lame man 
asked for an alms, Peter said, 
"Silver and gold I have none; 
but what I have, that I give 
thee. In the name of Jesus of 
Nazareth, arise and walk." 
(Acts 3:6) And leaping up the 
lame man began to walk. 

The vessel of clay would 
come to hold something of the 
courage of Christ, and make 
amends for the weakness in the 
hostile courtyard by courage in 
a hostile court. When, they 
charged him not to speak or to 
teach at all in the name of 
Jesus, he replied, "Whether it 
is right in the sight of God to 
listen to you rather than tQ God, 



PETER: VESSEL OF POWER 7 

decide for yourselves. For we 
cannot but speak of what we 
have heard and seen." (Acts 
4:19) 

And who was the man who 
became the courageous! Apostle? 
He was a fisherman from Gali-
lee. He lived in Bethsaida on 
the lake and owned his own 
boat. He lived there with his 
mother-in-law and his brother 
Andrew. His wife must have 
died young. When he was young 
his hair and beard were black 
and full like an Israelite king. 
He would have the face and 
hands and shoulders of a fisher-
man. He spoke with a Galilean 
accent, not heard in the finest 
circles of Jerusalem. Like so 
many of his countrymen he 
was drawn to the Jordan Valley 
by the prophetic personality of 
John the Baptist. There he met 
Jesus. The first time Jesus saw 
him he said to him, "Thou art 
Simon the son of John; thou 
shalt be called Cephas." (John 
1:42) Kepha is the Aramaic 
word for rock. Jesus announced 
to Simon that his name was to 
be changed. This was signifi-
cant, and Simon knew it, for in 
Old Testament days when God 
gave a mission he often gave a 
change of name. Thus he said to 
Abram, "Neither shall thy name 
be called any more Abram; but 
thou shalt be called Abraham: 
because I have made thee a fa -
ther of many nations." (Gen. 
17:5) (Ab-raham) The Romans 
too used to say, Nomen est 
omen: in the name is the dest-

iny. Why did Jesus name Simon 
rock? We shall see. 

The Peter who met Jesus at 
the Jordan was a strong, like-
able Galilean. He had the deep 
religious feeling born of the 
great tradition of his people 
Israel. His heart burned with 
the patriot's resentment bf 
Rome's mastery and tyranny. 
He was manly, impulsive, im-
petuous, natural and good. He 
was a lovable clod of mortal 
clay, and his thoughts and 
speech made that known. When 
he met Jesus faith touched the 
clay and by slow and painful 
transformation it was changed 
into a chosen vessel. 

Peter's natural character 
stands out clearly in the things 
he said and did. His transform-
ed self also has an immortal 
monument in his unforgettable 
words. Look first at Peter, the 
natural man. It was the night 
of the Last Supper in the Upper 
Room. Jesus removed his tunic 
and girded himself with a towel. 
He poured water into a basin to 
wash the feet of his Apostles. 
He came first to Peter, and 
Peter cried out, "Thou shalt 
never wash my feet." Washing 
feet was the work of a slave. 
Jesus answered, "If I do not 
wash thee, thou shalt have no 
part with me." Then Peter said, 
"Lord, not my feet only, but 
also my hands and my head." 
(cf John 13:4ff) Here is the 
natural, impulsive man. He 
carries his heart on his sleeve, 
but it is a good heart with great 



8 'CHOSEN VESSELS' 

power for good. This good 
heart spoke to Jesus after the 
miracle of the great haul of 
fish, saying, "Depart from me, 
for I am a sinful man, O Lord." 
(Luke 5:8) His good heart 
spoke when many disciples left 
Jesus after his discourse on the 
Bread of Life. He asked the 
Twelve, "Do you also wish to 
go away." Simon answered, 
"Lord, to whom shall we go?" 
(John 6:68f) 

The good heart of Peter was 
good soil for supernatural faith. 
The beloving heart of Peter 
spoke at Caesarea Phillipi when 
Jesus said to his disciples "Who 
do you say that I am." Peter an-
swered, "Thou art the Christ, 
the Son of the living God." That 
was not the good natural heart 
of Peter speaking, not the clod 
of mortal clay, not flesh and 
blood. It was the heart trans-
formed by the gift of faith, as 
Jesus made clear, saying, 
"Blessed art thou Simon Bar-
Jona, for flesh and blood has 
not revealed this to thee, but 
my Father in heaven." (Matt. 
16:17) 

When you are remembering 
the things that Peter said put 
those words in the first place. 
We need to ponder them well, 
for Christ himself tells us that 
he is not expressed in natural 
terms. In his presence flesh and 
blood falter. The real Christ is 
not to be found in Form Criti-
cism, or Comparative Religion, 
or the Dead Sea Scrolls, for 
human minds with human 

means produce only human 
answers. The human mind 
needs the gift of the heavenly 
Father; it needs the more than 
natural light, it needs the light 
of supernatural faith. This is 
what the personality of Peter 
has to say to contemporary 
Christians. Peter does what 
every Christian personality 
should do, draw men toward 
Christ. He reminds us that we 
are clay and that by the gift 
of God we can become steps of 
clay by which men can climb 
to Christ. 

Jesus said more to Simon at 
Caesarea Phillipi. The omen in 
the name he gave him at the 
Jordan was now to be fulfilled. 
He continued: "And I say to 
thee, thou art Peter (Kepha-
rock), and upon this rock I 
will build my Church, and the 
gates of hell shall not prevail 
against it. And I will give thee 
the keys of the kingdom of 
heaven, and whatever thou 
shalt bind on earth shall be 
bound in heaven, and whatever 
thou shalt loose on earth shall 
be loosed in heaven." (Matt. 16: 
18f) 

These words are charged 
with spiritual significance and 
religious mystery. Jesus used 
figures of speech that stood for 
spiritual realities. Simon was 
given a name meaning rock, and 
at the same time symbolic keys 
were given to him by the Lord. 
The meaning of keys is as 
obvious to us at it was to the 
Apostles. Keys give you the 



PETER: VESSEL OF POWER 9 

power to open and to close. 
Jesus himself explains the 
figure by the words "bind" and 
"loose," and he affirms that 
Peter's power spans earth and 
heaven. This can only mean 
that unique and awesome 
spiritual power is given to him, 
whose judgment is endorsed in 
the very court of heaven. 

The meaning of the other 
figure, the rock, is not as 
obvious to us as the symbolic 
meaning of the keys, for we do 
not ordinarily use a natural 
rock as a foundation for a 
church or a house. We construct 
our foundations. But in those 
days temples were often built 
on natural rock, as was the 
Temple of Herod in Jerusalem. 
The rock supported the temple 
and held it together. Simon was 
called Kepha-rock because the 
spiritual temple of Jesus, his 
church, was to be built upon 
him. He was to be the principle 
of t ruth and unity in the King-
dom of Christ on earth, and in 
vain would the powers of dark-
ness storm against it. In a word 
Peter became the spiritual 
leader of the Church by Christ's 
appointment. 

This may seem remote and 
archaic to the atomic age, but 
it seems awfully close and liv-
ing when you stand at the tomb 
of St. Peter in Rome, and raise 

your eyes to Bramante's majes-
tic dome high above you and 
behold in golden mosaics the 
giant words, "Tu es Petrus" — 
Thou art Peter, and upon this 
rock I will build my church. It 
seems awfully close and living 
when you stand in the Vatican 
and see a tall slender man in 
white enter the room, Pope 
Pius XII. He speaks in half a 
dozen languages to his spiritual 
children from all over the 
world, and you go back in 
memory from the twentieth 
century to the fifth, and recall 
the words of the fathers at the 
Council of Chalcedon when 
they heard the decree of Pope 
Leo, "Peter has spoken through 
Leo" — and a sort of chill goes 
through you. 

Scripture, history, and the 
living Pope make Peter come to 
life. It is as if the plaster statue 
in your church suddenly began 
to move and speak as in the 
legend of Pygmalion. The statue 
may never come to life, but the 
reality it stands for must be 
living reality. I hope that 
through these words you have 
come a little closer to Peter, the 
impulsive, impetuous, lovable 
Galilean,- courageous Prince of 
the Apostles, long since dead 
but mystically and wonderfully 
alive. 



Paul: Vessel Of Light 
Address Delivered on November 13,1955 

What modern man has ac-
complished in the matter of 
communications is altogether 
amazing. We may get used to it, 
and take it for granted, but a 
new flight record from London 
to New York or a new coaxial 
cable remind us that it is quite 
worthy of our amazement. Be-
cause of this scientific wizardy 
I can communicate with you 
now as you sit at home or cruise 
along the highway. Because of 
it my face can be brought to 
your living room as well as my 
voice. Because of it I may call 
you some morning in Los 
Angeles and sit with you that 
night at dinner after a non-stop 
flight from New York. Truly 
modern man rates an A for 
achievement in technical com-
munications with his fellow-
man. 

What about our communica-
tions with God? What grade do 
we merit there? That is a pro-
vocative question, and only God 
can answer it, but I will venture 
an opinion. I think all of us 
could do better in our com-
munication. It is not just a mat-
ter of contact with a church or 
with church people. I am in 
contact with you now, but am I 
really communicating with you? 
I mean, you hear my words, but 
am I getting through to your 
mind and heart? Parents are 
well aware of the difference be-
tween talking to children and 

getting through to them. Get-
ting through to the heart is the 
kind of communication that 
religion demands, as Jesus 
taught in the Parable of the 
Sower. Like seed, he said, the 
word may fall on stony ground 
or on good soil. The spoken 
words must take root in the 
heart for true spiritual com-
munication. There must be a 
disposition of readiness in the 
listener, the soul-soil must be 
right. But religion is much more 
than one man trying to com-
municate with anothèr. In the 
last analysis it must be a spirit-
ual communication between 
man and God. 

It is historical fact that some 
men have achieved a remark-
able degree of communication 
with God, and among the great-
est of these is Paul the Apostle. 
Here is his description of an ex-
perience of union with God 
from his letter to the Christians 
of Corinth, "I will come to vis-
ions and revlations of the Lord. 
I know a man in Christ who 
fourteen years ago — whether 
in the body I do not know, or 
out of the body I do not know, 
God knows — such a one was 
caught up to the third heaven 
. . . caught up into paradise and 
heard secret words that man 
may not repeat." (2 Cor. 12: I f f ) 
In these words the Apostle des-
cribes the extraordinary reli-
gious experience we call mysti-



PAUL: VESSEL OF LIGHT 11 

cal, a rare and intimate union 
with God above and beyond the 
natural order of things. It is not 
my purpose now to explore that 
aspect of Paul's personality, but 
rather his ordinary everyday 
communication with God 
through faith and love. This is 
the experience of Paul that is 
like our own and it can teach 
us much. 

If a man who communes well 
with God is to help us, he must 
be able to communicate with us. 
You might say he must be able 
to speak two languages, the lan-
guage of God with God and the 
language of men with men. In 
that bi-lingual gift Paul was a 
genius. It is interesting to im-
agine him as an orator debating 
with the Epicurean and Stoic 
philosophers in Athens. That 
experience we can only imagine, 
but we can almost h e a r the 
sound of his oratory when we 
read his letters. They make up 
the m o s t notable correspond-
ence in human history. In them 
we behold the power of a man 
to communicate with men; in 
them we hear the speech of a 
man who spoke with God; by 
them God gets through to us in 
immortal words like these: "In 
all things we overcome because 
of him who has loved us. For I 
am sure that neither death, nor 
life, nor angels, nor principali-
ties, nor things present, nor 
things to come, nor powers, nor 
height, nor depth, nor any other 
creature, will be able to sepa-
rate us f rom the love of God, 

which is in Christ Jesus Our 
Lord." (Rom 8:37-39) 

Experience helps us to grow 
in the power to communicate 
with one another or with God, 
especially the harsh experience 
of suffering. It is easier for me 
to talk seriously to a generation 
that has experienced three wars 
than to a people that has known 
only abundance and ease. It is 
easier to get through to a man 
with religious ideas when he is 
at the end of his rope, or as the 
alcoholics put it, "when he has 
reached his bottom." The poet 
Francis Thompson described 
the bitter experience of his 
flight from God in the spiritual 
classic called The Hound of 
Heaven. This is his description 
of his final state: 

Naked I wait Thy love's up-
lifted stroke! 

My harness piece by piece 
Thou hast hewn from me. 
And smitten me to my 
knee; 

I am defenseless utterly. 

Only in that hour of utter deso-
lation as he lay charred and 
spent upon the earth did God 
get through to him with this 
message. 

All which thy child's mis-
take 

Fancies as lost, I have stored 
for thee at home: 

Rise, clasp my hand and 
come. 

It is the crushing awareness of 
our need that disposes us to hear 



12 'CHOSEN VESSELS' 

what we have never heard be-
fore in words we have often 
heard before, and to see what 
we have never seen before in 
things and people we have look-
ed at so long. 

An experience we all have 
known is the experience of the 
divided self; the realization that 
part of us hungers to grovel in 
the mud and part of us yearns 
to move among the stars; the 
awareness of a sense of shame 
and guilt when the mud has 
soiled our souls; the inner 
argument with ourselves as we 
seek to justify our action pacing 
round and round "in the small 
circle of pain within the skull"; 
the experience of sin and the 
ceaseless struggle with it — all 
this makes us seek hungrily for 
an answer. It is then that these 
words of Paul get through to 
us: "We know that the Law is 
spiritual, but I am carnal, sold 
into the power of sin. For I do 
not understand what I do, for it 
is not what I wish that I do, but 
what I hate, that I do. But if I 
do what I do not wish, I admit 
the Law is good. Now therefore 
it is no longer I who do it, but 
the sin that dwells in me. For I 
know that in me, that is, in my 
flesh, no good dwells, because 
to wish is within my power, 
but I do not find the strength 
to accomplish what is good. For 
I do not do the good that I wish, 
but the evil that I do not wish, 
that I do. Now if I do what I do 
not wish, it is no longer I who 
do it, but the sin that dwells in 

me. Therefore when I wish to 
do good I discover this law, 
namely, that evil is at hand for 
me. For I am delighted with 
the law of God according to the 
inner man, but I see another 
law in my members warring 
against the law of my mind 
and making me prisoner to the 
law of sin that is in my mem-
bers." (Rom 7:14-23) 

On hearing these words in 
the maturity that comes with 
experience we are comforted, 
for we understand that we are 
not exceptional or abnormal in 
our spiritual weakness. We 
share the common lot of all 
men, who by nature are prison-
ers to the law of sin. The most 
alarming symptom in our so-
ciety is not its sins, but its loss 
of the s e n s e of sin. We are 
prone for example, to condone 
sexual morality in the name of 
statistics, to excuse it in the 
name of liberalism. It is a great 
consolation to a religious man 
when he hears these words and 
realizes that the great Apostle 
was a man with the conflicts of 
a man, and by the power of 
Paul's words God gets through 
to him with a message of hope. 

Modern man may have lost 
the sense of sin, but he is not 
unaware of his predicament. It 
has been explored by his poets, 
playwrights, a n d philosophers, 
and anxiety with all its shades 
and synonyms is the theme 
from Broadway to Paris' East 
Bank. Everywhere modern man 
is confronted with a picture or 



PAUL: VESSEL OF LIGHT 13 

a caricature of his condition. 
Two things about it strike me: 
sex is printed and pictured with 
the excitement of discovery as 
though man were forever juv-
enile; questions clothed in elo-
quence get empty answers or 
none, as though men enjoyed 
the dark. This dark pessimism 
of our century is at least better 
than the trivial f a i t h of the 
nineteenth century with its mi-
rage of the ascent of man from 
ape to superman, from peasant 
to landowner, and from serf to 
commissar. I respectfully invite 
modern men to forget their new 
words for a moment, to hold a 
quiet mood for a moment that 
these words of Paul may get 
through: "All have sinned and 
have need of the glory of God." 
(Rom. 3:23) "Unhappy man 
that I am! who will deliver me 
from the body of this death? 
The grace of God through Christ 
Jesus Our Lord." (Rom. 7:24) 

Paul's answer to the problem 
of man in the first century is 
the Church's answer to the 
need of man in the twentieth 
century — Christ, the divine 
Redeemer. Paul said of him, 
"though he was by nature 
God, (he) did not consider 
being equal to God a thing 
to be clung to, but emptied him-
self, taking the nature of a slave 
and being made like unto man. 
And appearing in the form of 
man, he humbled himself, be-
coming obedient unto death, 
even to death on a cross." (Phil. 
2:6-8) The cross was Paul's 

theme, his battle cry of victory 
and freedom. He wrote to the 
Christians of Corinth, "We, for 
our part, preach a crucified 
Christ — to the Jews indeed a 
stumbling-block and to the 
Gentiles foolishness, but to 
those who are called, both Jews 
and Greeks, Christ the power 
of God and the wisdom of God." 
(1 Cor. l :23f) The answer of 
Paul is not some ancient intel-
lectual slight-of-hand, nor the 
strange invention of a sick 
mind, nor something he got on 
loan from pagan mythology. It 
is the answer he got from Christ 
himself and his Apostles; an 
answer rooted in the mystery of 
man. At the heart of the mys-
tery of Christ, Paul saw the di-
vine love for men. He wrote to 
the Church of Ephesus: "God, 
who is rich in mercy, by reason 
of his great love wherewith he 
has loved us even when we 
were dead by reason of our sins, 
brought us to life together with 
Christ (by grace you have been 
saved) and raised us up to-
gether . . . that he might show 
in the ages to come the over-
flowing riches of his grace in 
kindness towards us in Christ 
Jesus. For by grace you have 
been saved through faith; and 
that not from ourselves, for it 
is the gift of God." (Eph. 2:4-9) 

The supreme and overwhelm-
ing communication offered by 
the Christian faith is living 
union with God. I realize that 
this statement can open the 
door to wrong interpretation, 



14 'CHOSEN VESSELS' 

all sorts of pseudo-mysticism, 
and religious quackery, but you 
cannot bury God because some-
one makes him in the image of 
a golden calf. This central t ruth 
of Christianity stands despite 
all its weird caricatures. The 
vital union of the Christian with 
God is effected through an 
identification with Jesus ac-
cording to St. Paul. In his letter 
to the Christians of Galatia he 
wrote, "With Christ I am nailed 
to the cross. It is now no longer 
I that live, but Christ lives in 
me, and the life I now live in 
the flesh, I live in the faith of 
the Son of God, who loved me 
and gave himself up for me 
(2:20f) Grace, therefore, is a 
sharing in the spiritual energy 
of Christ, the life-giving power 
that comes from God by which 
the new and good life is possi-
ble. Faith is the disposition 
necessary to receive this new 
life and it is given in the rite of 
Baptism. Paul wrote to the 
Galatians, "You are all children 
of God through faith in Christ 
Jesus. For all you who have 
been baptized into Christ, have 
put on Christ." (3:26f) And 
to the Romans, "We were bur-
ied with him by means of 
Baptism into death, in order 
that, just as Christ has arisen 
from the dead through the glory 
of the Father, so we may also 
walk in the newness of life." 
(6:4) 

Man is forever inclined to 
make God according to his own 
image, to bring God down to his 

size. A side effect of this in-
clination is that men are forever 
trying to reduce Christianity to 
human dimensions. Notice the 
pictures of Christ that Ameri-
cans prefer. He looks ever so 
much human, a cross between 
an actor and a half-back. Com-
pare them with the portraits of 
the great medieval artists or of 
the earlier Byzantine mosaics. 
Christ is a man, yes, but with 
aura of majesty about him and 
something of the shadow of 
God. The Christ of Paul is more 
than human, much more than a 
man, for fallen men could not 
be redeemed by another fallen 
man. He said, "In him were 
created all things in the hea-
vens, and on earth, things 
visible and invisible . . . all 
things have been created 
through him and unto him . . . 
For it has pleased God the Fa-
ther that in him all his fullness 
should dwell, and that through 
him he should reconcile to him-
self all things, whether on 
earth or in the heavens, making 
peace through the blood of his 
cross." (Col. 1:16ff) 

Is the Gospel of Paul obso-
lete? Must the Church sit like 
a widow dessicated and desolate 
and hope for a new Paul with a 
new gospel, that will please the 
modern mind with proper pro-
portions of existentialism and 
depth psychology? God forbid! 
We do not need a new gospel, 
but we need a new heart in 
man, a heart-with the vision to 
see that his predicament is be-



PAUL: VESSEL OF LIGHT 15 

yond his own .repairing, 
whether he looks at himself, his 
nation, or his planet. The first 
step toward salvation is the 
recognition that his first and 

greatest need is for God, and the 
second is that he will find him 
in Christ, with the help of the 
Apostle, for "the heart of Paul 
is the heart of Jesus Christ." 



John: Vessel Of Affection 
Address Delivered < 

All the evidence seems to 
point to the fact that we mortals 
love change. The first evidence 
I adduce to prove this statement 
is fashions. Fashions change al-
most as often as a woman 
changes her mind. If further 
evidence is needed, I point to 
the motor car. Cars do not 
change every season, but they 
do change every year. Then 
there are the household appli-
ances, and the new models in 
TV and Hi-Fi, not to speak of 
our music, our literature, our 
art, and so on. The things about 
us are forever changing because 
we change them. We love it. 

A tremendous amount of gen-
ius goes into our changing 
designs: so much techincal and 
artistic skill, and so many man 
hours. It seems that man has 
the power to change everything 
except himself. I ask you not to 
be shocked at that statement, 
but to think about it. To change 
a man, whether yourself or 
someone else, is the toughest 
job of all. Have you ever tried 
to help an alcoholic to change, 
to stop his drinking? It is one of 
the most discouraging tasks in 
the world. It often takes years 
to achieve, and all too often the 
reward for your effort is failure. 
Take a good long look at your-
self. How much have you chang-
ed over the years in your think-
ing, your attitudes, your habits? 
Are you more tolerant at forty-
five than you were at twenty-

1 November 20, 1955 

five, more understanding, more 
kind, less selfish? 

At the root of personal change 
is self-knowledge. To change 
anything you must first see it, 
and seeing ourselves as we are 
is a very difficult assignment. 
As Jesus put it, we see the splin-
ter in our brother's eye, and We 
do not see the beam in our own. 
To work for a change in our-
selves it must be seen as pos-
sible and as desirable. It would 
be absurd for me, for example, 
to beseech you all to become 
ski jumpers, for you could not, 
if you would, and you would 
not if you could. I can ask you 
to become better people, because 
it is desirable, and it is also 
possible. I think we might get 
some help in the matter, if we 
look at a man who did change, 
and try to see what made him 
change. I refer to John the 
Apostle. 

My first recollection of Saint 
John is when I saw him as a 
boy in a painting on a church 
wall. The artist had cast him in 
a sentimental, almost womanish, 
attitude standing beside the 
cross of Christ. I know now that 
John would have fared better, 
if the artist had read his New 
Testament more carefully. In 
Saint Mark he would have 
found John and his brother 
James called "sons of thunder" 
(3:17), and he would have 
painted John as the stormy one, 
not as the soft one. He would 



JOHN: VESSEL OF AFFECTION 17 

have made the fisherman's face 
the color of outdoors, his jaw 
square and his shoulders broad, 
and when he put down his 
brush, he might have cried, 
"There was a man!" 

Fishermen have as much trou-
ble with themselves as butchers, 
and bankers, and clergymen. It 
was just as arduous for John 
to change as it is for us. I un-
derstand why they called him 
"son of thunder" when I read of 
his fiery anger in Saint Luke's 
Gospel. Jesus was on his way to 
Jerusalem with His disciple. 
They had to pass through Sa-
maria. The Master sent some of 
His disciples to the town they 
were approaching to request 
food and lodging. The Samari-
tan townspeople refused them 
hospitality. They were intoler-
ant of Jews and resented the 
fact that they would by-pass 
the Samaritan Temple on Mount 
Garizim to go to the Temple 
in Jerusalem. When the mes-
sengers returned with the word 
that Jesus and His followers 
were not welcome, John and his 
brother cried out in their 
wrath, "Lord, wilt thou that 
we bid fire come down from 
heaven and consume them?" 
(Luke 9:54). They would never 
have uttered those words as 
Galilean fishermen, but now as 
followers of Jesus they were 
filled with a sense of their own 
spiritual power; they felt a cer-
tain kinship with the prophet 
Elias, who long ago called down 
fire from heaven upon the cap-
tains of the king in this very 

land. But Jesus said to them 
"You do not know of what man-
ner of spirit you are; for the 
Son of Man did not come to de-
stroy man's lives, but to save 
them." (Luke 9:56) 

Saint Luke does not tell us 
of John's reaction to the words 
of Jesus, but we can surmise it. 
The fisherman could hear his 
thundering spirit speak in his 
words, and hear the gentle 
spirit of Jesus in His reply. His 
avenging spirit would call down 
fire to destroy; Christ's redeem-
ing spirit desired only to save. 
He could compare the two u t -
terances and see the contrast, 
just as we can compare our 
words with Christ's. He could 
see himself in his words, and 
see his need to change, to be-
come like his Master. He could 
see himself corrected by Jesus 
because he was wrong. By ac-
cepting the correction of Christ, 
by admitting his mistake, he 
could take the first step in the 
direction of change. 

Change is as slow and ardu-
ous for fishermen as it is for 
aldermen. John was close to 
Jesus for almost three years, as 
were the other Apostles. The 
change from men to Apostles 
was ever so slow, even with 
Christ as living teacher and 
model. The evidence for this is 
found in the Gospel of Saint 
Matthew. It was toward the end 
of Jesus' life. He was on His 
way to Jerusalem where He 
would be crucified. The mother 
of James and John came to Him 
with a request. She said, "Com-



18 'CHOSEN VESSELS' 

mand that these my two sons 
may sit, one at thy right and 
one at thy left hand, in thy 
kingdom." Jesus knew that 
the mother was . spokesman 
for her sons, and that in 
her words he wds hear-
ing their ambition. The first 
places in his kingdom, no less! 
Probably the old dream of 
earthly power and kingdom still 
clung to their hearts all these 
days with Jesus. He spoke to 
them, saying, "You do not know 
what you are asking for." Can 
you drink the cup of which I 
am about to drink?" The cup 
was a symbol of suffering, for 
He the king, would be crowned 
With a crown of thorns, robed 
in the purple of his own blood, 
and be mounted on the throne 
of the cross. "Can you drink of 
the cup," He asked, and they re-
plied, "We can." They did not 
yet know the bitter contents of 
the cup, but they were willing 
to share the cUp that was His 
because they loved Him. They 
were willing to follow Him, to 
be identified with Him, to share 
in His suffering for them by 
their suffering for Him. This is 
the second important lesson in 
the matter of change; t o accept 
the pain of life in union with 
Christ, to say to the cross, "I 
can — w i t h the help of God" 

Let us look now at the chang-
ed man; John the Evangelist. 
The years have passed. He can 
look .back upon that fateful Fri-
day on which Jesus died on the 
cross, and understand the mean-
ing of the cup that Jesus, spoke 

of. He can look back upon the 
Sunday that followed, the 
strange, exciting report of the 
women who had gone to the 
tomb early in the morning — 
that they found it empty! 'He 
can recall how he raced- with 
Peter to the tomb and found 
the body gone; then the coming 
of the risen Lord that very 
night in the Upper Room: His 
appearance among them for 
forty days and then His depar-
ture, and the deep unbearable 
loneliness after. Experience like 
that can shake a man to the 
very core of his being,; but there 
must be a readiness of heart, 
the disposition to believe. We 
see the changed John in. his 
writings in the New Testament, 
the Fourth Gospel, the three let-
ters and the Apocalypse. A man 
reveals himself in his writings, 
and in his John reveals his 
transformed heart.,, and: the 
force that changed him.-

Knowledge of self is the be-
ginning: of change. Experience, 
good or bad, interpreted rightly 
helps us toward change, but the 
force that really effects person-
al change is love. If the poets, 
playwrights, song-writers, and 
philosophers are right, human 
love can change a man, put a 
glint in his eye, a spring in his 
step, and a song in his heart. 
True human love has the pow-
er to transform. That no one can 
deny. A man can be inspired to 
greatness by the knowledge 
that he is loved by a woman. 
From that love he t a k e s 
strength and courage. By it his 



JOHN: VESSEL OF AFFECTION 19 

spirit is warmed and nourished. 
Love is undoubtedly the great-
est gift one human can offer 
another. It is our greatest joy 
and fills our greatest earthly 
need. I believe that as humans 
we need more to be loved than 
to love. I know that we can be 
transformed by being loved, if 
the experience is interpreted 
with some wisdom. But I be-
lieve too that there is a love 
greater than human love, a love 
that begets greater power, im-
parts greater strength of joy, 
effects greater transformations. 
It is the love of God for men. 
It is as much greater than hu-
man love as God is greater than 
man. I believe that true human 
love is an image of God's love, 
a created image, a little image, 
like a shadow cast by the moon 
or a very distant echo. I admit 
that the love of God is differ-
ent and difficult to know. It is 
not felt by the human heart as 
human love is felt, nor held in 
human arms like human love. 
It is only known and held by 
faith. I think this love of God 
needs special emphasis today 
because contemporary religion 
is inclined to pull God down 
from His height, to bring Him 
down to man's size, to make 
faith as convenient and as 
earthbound as the corner drug-
store. The Christian faith is 
more than a sigh or a signature. 
It is a total surrender of the 
mind and heart to Christ, a go-
ing up to God. 

John reveals the surrender 
of faith and his response to 

God's love in his first letter: 
"In this has the love of God 
shown in our case, that God sent 
his only-begotten Son into the 
world that we might live 
through him. In this is the love, 
not that we have loved God, but 
that He has first loved us, and 
sent his Son a propitiation of 
our sins." (4:9-10). This points 
up the great force that changed 
John and that can change us, 
God's love for us as seen in 
Christ. This knowledge is root-
ed in faith. By faith in Christ 
we come to the knowledge and 
the burning conviction that God 
loves us. This is the way John 
put it: "We have come to know, 
and have believed, the love that 
God has in our behalf." (4:16) 
And then he points to the trans-
forming effect, "Let us there-
fore love, because God first lov-
ed us." (4:19). We need this 
faith as long as we walk the 
earth, for so often it seems that 
God does not love us, Faith is 
the acceptance of the love of God 
in his terms. It is the acceptance 
of his definition of love for us, 
which is Christ, of Whom John 
said, "He who keeps his word, 
in him the love of God is truly 
perfected." (2:5). By the per-
fection of that love John came 
to walk as Christ walked and 
the change in him gives us hope. 

John saw God's love for him 
in Christ. He describes himself 
in the fourth gospel as "The dis-
ciple whom Jesus loved," and 
in it he relates those wonderful 
words of Jesus at the Last Sup-
per, "No longer do I call you 



20 'CHOSEN VESSELS' 

servants . . . I have called you 
friends." (15:15). His friend-
ship with Jesus recalls another 
noble friendship of the Bible; 
that of David and Jonathan, and 
the words that David uttered 
when Jonathan died in battle, "I 
grieve for Thee, my brother 
Jonathan: exceeding beautiful 
and amiable to me above the 
love of women. As the mother 
loved her only son, so did I 
love Thee." (2 Kings 1:26). 
John was the closest friend of 
Jesus among the Twelve, and 
they understood that at the 
Last Supper he would sit be-
side the Master. John had been 
chosen with Peter and James 
to witness the transfiguration of 
Christ at Mount Thabor and the 
agony of Christ in Gethsemani; 
and just before He died on the 
Cross Jesus entrusted His moth-
er Mary to John, and John 
tells us in his gospel that "from 
that hour the disciple took her 
into his house" (19:27). 

It was friendship with Christ 
that transformed John. The feel-
ing of this friendship runs 
through the fourth gospel. You 
feel it as you read the first chap-
ter when John tells how he and 
Andrew met Jesus. They walked 
after Him when John the Bap-
tist pointed him out, and Jesus 
turned around and said to them 
"What is it you seek?" They 
said to Him "Master, where 
dwellest Thou?" He said to 
them "Come and see" and they 
stayed with Him that day. You 
feel it in his description of the 
wedding feast at Cana and the 

story of the Samaritan woman 
at the well. You feel it when 
John repeats these words of 
Jesus, "I am the good shepherd 
and I know mine and mine 
know me." (10:11.14) You 
feel it when you read Jesus' 
words, "I am the resurrection 
and the life; he who believes 
in me, even if he die, shall live; 
and whoever lives and believes 
in me shall never die." ((11:25). 
You feel it especially in the 
discourse of Christ at the Last 
Supper which only John relates; 
words like these, "A new com-
mandment I give you, that you 
love one another; that as I have 
loved you, you also love one 
another. By this will all men 
know that you are my disciples, 
if you love one another." (13: 
34). "I am the vine, you are 
the branches. He who abides in 
me, and I in him, he bears much 
fruit ; for without me you can 
do nothing." (15:5). 

The friend whose love trans-
formed John was more than a 
man. He was the object of his 
faith as well as of his love. John 
expressed that faith in his gos-
pel when he wrote "We saw his 
glory — glory as of the only-
begotten son of the Father — 
full of grace and truth. No one 
has at any time seen God. The 
only-begotten son, who is in the 
bosom of the Father, he has re-
vealed him." (1:14.18). He ex-
pressed that faith in stating the 
purpose of his gospel. "These 
things are written that you may 
believe that Jesus is the Christ, 
the Son of God, and that believ-



JOHN: VESSEL OF AFFECTION 23 

ing you may have life in his 
name." (20:31). 

The Christ that John loved 
was the divine Christ, the Christ 
of faith, the Christ of mystery 
Who alone gives meaning to the 
mystery of human existence. 
John was changed by the di-
vine friend, and his transforma-
tions gives us hope that we too 
can be changed, especially if we 
remember always the words of 

John 17 the prayer of Jesus at 
the Last Supper, "I pray for 
them . . . I do not pray that thou 
take them out of the world, but 
that thou keep them from evil 
. . . Sanctify them in truth . . . 
that they may be perfected in 
unity, and that — the world 
may know that thou hast sent 
me, and that thou hast loved 
them even as thou has loved 
me." (17:9-23). 



"Mary, Vessel Of The Lord" 
Address Delivered on 

I should like to speak to you 
now about someone very dear 
to me, Mary, the Mother of 
Jesus. I shall try to describe 
my thought and feeling about 
her as a Catholic. The Church I 
belong to has a long and lovely 
tradition surrounding Mary. It 
is most readily seen in its great 
embodiment in architecture and 
art. Many of you have seen the 
great medieval cathedrals of 
Europe built in her honor, 
Notre Dame, for example, the 
venerable and dramatic Ca-
thedral of Paris. The name 
Notre Dame means Our Lady. 
You all know the Madonnas of 
the Florentine masters, so 
often reproduced on Christmas 
cards. When I wandered 
through the galleries of Flor-
ence enthralled with these 
treasures, they spoke to me, not 
only of genius, but of love. The 
medieval painters loved Our 
Lady. The cathedrals and the 
paintings are only part of the 
centuries-old Marian tradition 
of the Church, the visible part 
so beautiful and so inspiring. 
There are hymns and poems in 
so many languages, so many 
stirring Ave Marias, countless 
pieces of sculpture, books of 
devotion, and theological treat-
ises without number. The 
question naturally arises: Why 
this old and lovely tradition? 
Who is the Lady who inspired 
it? 

November 27, 1955 

To answer the question I 
must take you back almost two 
thousand years. After Jesus left 
this world and ascended to the 
Father in heaven, the Acts of 
the Apostles tell us that His 
followers "returned to Jerusa-
lem from the mount called 
Olivet . . . and when they had 
entered the city, they mounted 
to the upper room," and there 
"with one mind (they) con-
tinued steadfastly in prayer 
with the women and Mary, the 
mother of Jesus, and with his 
brethren." ( l :13f) The tradi-
tion begins there in the upper 
room at Jerusalem. That group 
made up the Church at its be-
ginning, in number about one 
hundred and twenty. They were 
the first Christians. They had 
followed Jesus, heard His word, 
and seen His miracles; were 
witnesses to His death and His 
resurrection from the dead. 
They believed in Him, and had 
come to the upper room to 
await the Holy Spirit whom He 
promised to send them from on 
high. On Pentecost Sunday, 
the Holy Spirit came and they 
were filled with His divine 
presence and power. That day 
was the birthday of the Church 
of Christ, and Mary was there. 
The disciples who looked upon 
Jesus as their brother loved her 
as their spiritual mother, for 
had He not said to John from 
the Cross, "Behold thy mother," 



"MARY, VESSEL OF THE LORD" 23 

and to Mary, "Behold thy son" 
(John 19:27). 

I like to think of Mary in 
the upper room surrounded by 
the disciples of Jesus. I like to 
imagine her speaking to them 
and watch their faces as they 
listened. I think of her face as 
lovelier than any Madonna of 
Botticelli or da Vinci. She was 
at that time a woman about 
f i f ty years old. No doubt there 
were wisps of grey in her raven 
hair, and lines of suffering in 
her olive skin. There were 
depths in her eyes no man could 
fathom, distant lights and soft 
shadows as of eternity. I feel 
that the spell of her beauty was 
cast upon the infant Church in 
that upper room. That is how 
it began, and the Church that 
grew big enough to embrace the 
great globe itself, never forgot 
her. The spell of her beauty will 
haunt it forever. 

In those first daya the Church 
preached Christ. He was the 
absorbing center of its faith, 
and devotion. In the brilliant 
light of His divine personality 
all those around Him were cast 
into shadow. But with time the 
Church discerned those human 
persons who stood close to the 
divine Christ, and the closest 
was Mary. After Matthew and 
Mark had written their Gospels, 
Luke, the beloved physician, 
undertook to write the third 
gospel, "after following up all 
things carefully from the very 
first," (Luke 1:3) as he tells 
us. Luke begins his Gospel with 

the narratives that all the 
world loves, the history of 
Jesus' infancy: Gabriel's mess-
age to Mary at Nazareth, Mary's 
visit to Elizabeth at Ain Karem, 
that loveliest of songs, the 
Magnificat, the birth of Jesus at 
Bethlehem. Old legends tell 
that Luke was an artist as well 
as a doctor. Truly he has left 
us word-pictures that have in-
spired artists through the ages, 
and which are so dear to all of 
us. 

It would be sadly remiss on 
my part to emphasize only the 
beauty of Luke's Gospel, and 
not to speak of its truth. The 
great truth about Mary and her 
greatest glory is that she is the 
Mother of Jesus. That breath-
taking dignity of Mary is re-
lated by St. Luke in these words 
of the angel Gabriel, "Behold, 
thou shalt conceive in thy 
womb and bring forth a son; 
and thou shalt call his name 
Jesus. He shall be great, and 
shall be called the Son of the 
Most High; and the Lord God 
will give him the throne of 
David his father, and he shall 
be king over the house of Jacob 
forever; and of his kingdom 
there shall be no end." (1:3) 
Mary understood from this 
message of the angel that she 
was to become the Mother of 
the Messias. The words of 
Gabriel were reminiscent of 
words the prophet Nathan 
spoke to David a thousand 
years before, reminiscent of the 
prophetic words of Isaias about 



24 'CHOSEN VESSELS' 

the Messias-King spoken seven 
centuries before. The name she 
was to call the child, told Mary 
that He would redeem His peo-
ple, for Jesus means "the Lord 
saves." The Gospel of Luke 
therefore affirms that Mary is 
Mother of the Messias, but 
more, for it adds these words: 
"the Holy One to be born shall 
be called the Son of God" 
(1:35). 

This is the Gospel t ruth about 
Jesus that gives Mary her 
greatest glory. She is the Mo-
ther of the divine Messias. The 
Church that accepts the divine 
Christ is overwhelmed with 
the dignity of the woman chos-
en to be His mother. The ever-
lasting God knows no mother 
or father. He is the eternal One 
born of no other, the One Who 
is before all and above all, 
Maker and Father of every 
creature. The revelation of 
Jesus made known to us the 
three-fold unity in God, the 
inner life of divinity in the Fa-
ther, Son, and Spirit. That di-
vine revelation also made 
known the Incarnation of the 
Son, that is, the Son took on 
human nature by His birth 
from Mary. 

In Christ the Catholic faith 
sees one person — the second 
person of the Trinity, the Son 
of God. Mary as Mother of 
Christ, is Mother of that Per-
son. Therefore her true title in 
Christian faith is Mother of 
God, in the sense explained. 
This doctrine expressed in the 

New Testament by Luke, John 
and Paul, and the other writers, 
was formally declared a doc-
trine of Catholic Faith at the 
Council of Ephesus in 431. That 
is why the Catholic Church 
honors Mary, because it be-
lieves that God has honored her 
first as no other human has 
ever been honored. You cannot 
believe in a divine Christ and 
ignore His Mother! 

But, you may say, Catholics 
believe many other things about 
Mary, and that is quite true. 
They believe in the Immaculate 
Conception of Mary, for ex-
ample. Let me explain this doc-
trine. There is a common mis-
understanding o u t s i d e the 
Catholic Church that this means 
Mary was born in a miraculous 
way. That is not so. Mary was 
born of man and woman just as 
you and I. The doctrine of the 
Immaculate Conception con-
cerns her soul, not her body. 
Catholics believe that man is 
composed of body and soul, and 
that all men's souls are con-
ceived with the stain of original 
sin upon them because of 
Adam's sin. The doctrine of the 
Immaculate Conception holds 
that Mary was an exception to 
this fact, that her soul was im-
maculate, that is, without stain 
in her conception. The reason 
for this grace was because she 
was to be the Mother of the Di-
vine Christ and even momen-
tary defilement would seem un-
becoming to one so close to 
Jesus. It is the belief of the 



"MARY, VESSEL OF THE LORD" 25 

Church that Mary was re-
deemed as is every human by 
the blood of Christ, but that her 
redemption was preventive; 
God kept her from all sin, in-
cluding original sin because she 
was to be the Mother of His 
Son. To come back to Luke's 
Gospel. The theologians of the 
Church see this doctrine sug-
gested in the words of Gabriel 
to Mary, "Hail, full of grace," 
They understand those words 
absolutely, that is, at no time 
was Mary without grace, even 
at the moment of conception. 

The Church also believes that 
Mary was the Virgin-Mother of 
Jesus. The basis for this belief 
is found in St. Luke's Gospel. 
When Gabriel told Mary that 
she was to become the mother 
of the Messias, she asked, "How 
shall this happen, since I do not 
know man" (1:34). In biblical 
language the expression: "to 
know man" means to have 
marital relations with a man. 
Now it seems absurd to suppose 
that Mary would ask this ques-
tion if she were to enter mar-
riage and live in the normal 
manner of married people. Her 
question, therefore, from the 
earliest times has been taken to 
mean that she had made a 
promise or a vow of virginity. 
Gabriel answered her question 
by declaring how the birth 
would take place. Here is his 
answer as Luke reports it: 

"The Holy Spirit shall come 
upon thee and the power of the 
Most High shall overshadow 

thee; and therefore the Holy 
One to be born shall be called 
the Son of God" (1:35). Mat-
thew also relates the virginal 
conception of Jesus in his Gos-
pel. He says that Mary "was 
found to be with child by the 
Holy Spirit," (1:18) and he 
adds, "This came to pass that 
there might be fulfilled what 
was spoken by the Lord through 
the prophet (Isaias), saying, 
'Behold, the virgin shall be 
with child, and shall bring forth 
a son; and they shall call his 
name Emmanuel (God with 
u s ) ' " ( l :22f ) . 

The Gospel evidence for the 
virgin-birth of Jesus is alto-
gether decisive, and the great 
traditional forms of the Chris-
tian faith accept it. Some mod-
ern Christians consider it my-
thological, and see in the Gos-
pels the myth of Jesus rather 
than the mystery of Jesus. 
Theirs is not a philosophy of 
faith, but a psychology of doubt. 
Many conservative Christians 
admit the virgin-birth of Jesus, 
but hold that Mary had other 
children ailer Jesus who were 
born in the natural way. This 
also was the position taken by 
the Jewish writer Sholem Asch 
in his book called "Mary." I 
think the position is untenable. 

The argument that is most 
often adduced to support this 
position is that the Gospels 
speak of the brethren of the 
Lord. Now you know that in all 
languages the word "brother" 
is used in a strict or broad 



28 
'CHOSEN VESSELS' 

meaning. For example, I might 
have started this talk by ad-
dressing you, "My dear breth-
ren." But you may not know 
that the Aramaic language, the 
language Jesus spoke, has no 
word for cousin. Consequently, 
to express this relationship, 
they used the word ah, brother, 
or the expression "son of uncle" 
or "Son of the brother of the 
mother," From this it follows 
that "brethren of the Lord" in 
Aramaic does not necessarily 
mean blood brothers of Jesus, 
pjr sons of Mary. 

As a matter of fact although 
certain ones in the Gospels are 
called "brethren" of Jesus, they 
are never once called sons of 
Mary. It would be more than 
passing strange that Jesus on 
the Cross should commit His 
Mother to the care of the Apos-
tle John, if she had other sons 
to take care of her. The Gospel 
everywhere gives the impres-
sion that there were only three 
in the Holy Family. There are 
only three at Bethlehem, only 
three on the flight into Egypt, 
only three at Nazareth, only 
three on the pilgrimage to the 
Temple. There is little wonder 
then that the earliest tradition 
of the Church heid that Mary 
Was a perpetual virgin. St. 
Jerome, the great Scriptures 
scholar, defended this doctrinal 
in the fourth century by ap-
pealing to the testimony of 
Ignatius, Polycarp, Irenaeus, 
and Justin Martyr, men who 
take us back to Apostolic times. 

I have time to touch upon 
another aspect of Catholic de-
votion to Mary that sometimes 
disturbs those outside the 
Church of Rome, namely, our 
belief in Mary's intercessory 
power. The question is often 
put this way: "Why do Catho-
lics pray to Mary." I should like 
to point out the Scriptural 
foundation for this Catholic 
practice. You will remember 
that in the second chapter of 
his Gospel, St. John tells us of 
the marriage feast at Cana. 
Mary was there, and Jesus also 
and His disciples. The wine 
failed and Mary said to Jesus, 
"They have no wine." In the 
tone of her voice there was the 
suggestion that He might do 
something about it. The reply 
of Jesus was cryptic and not 
easy to understand completely. 
He said, "What wouldst thou 
have me do, woman? My hour 
has not yet come." I wish to 
make one thing clear right 
away. There is nothing be-
littling in the use of the word 
"woman." In English it sounds 
so, but not in Aramaic. In 
Aramaic and Greek it is a title 
of honor. It seems clear also that 
the words of Jesus convey a sort 
of refusal to Mary's implied re-
quest. The reason given by 
Jesus for this refusal seems to 
mean that a time was appointed 
for the manifestation of His 
power; and that time was not 
yet. In any event Mary said to 
the servants, "Do whatever he 
tells you." 



"MARY, VESSEL OF THE LORD" 27 

You know the rest of the 
story, how Jesus worked His 
first miracle, and changed the 
water into wine. Catholic piety 
has always seen in this beauti-
ful story an example of Mary's 
power of intercession with 
Jesus, the power of the mother 
with her Son, who is Our Lord 
and Redeemer. 

We believe that as Mary in-
terceded with Jesus on behalf 
of the embarrassed hosts she 
will intercede with Him in 
heaven for us her troubled chil-
dren. Because of our union with 
Christ through faith and graces 
we feel a spiritual kinship with 
His Mother. We pay her great 
honor and give her great love, 
but we do not worship her. 
Worship is for God alone. We do 
not deify her and make her a 
goddess, but we believe that 
God made her the purest and 
loveliest of His creatures. 

The most recent reproach to 
Catholics in this matter has 

come from the direction of psy-
choanalysis. The Virgin in the 
Church is now explained in 
terms of the "feminine arche-
type," that surges up from the 
collective unconscious and as-
sumes all her ritualistic dis-
guises, or devotion to Mary is 
explained in terms of a subcon-
scious compensation of a celib-
ate clergy. And what shall I 
say to that? Only this: it re-
veals much more about the 
critics than it does about Mary. 

It reveals an inadequate idea 
of the nature of man, an un-
happy facility of seeing only 
part of reality, and the regret-
table oversight of the old and 
true adage, "a little .knowledge 
is a dangerous thing." The old 
tradition has nothing to fear 
from the new knowledge, but 
all knowledge old and new has 
need to fear without faith. Mary 
is the shining symbol of that 
faith, for she was the first, the 
very first, to believe in Christ 



THE PURPOSE OF THE CATHOLIC HOUR 

(Extract from the address of the late Patrick Cardinal Hayes at the in-
augural program of the Catholic Hour in the studio of the National 
Broadcasting Company, New York City, March 2, 1930.) 

Our congratulations and our gratitude are extended to the National 
Council of Catholic Men and its officials, and to all 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, (he 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 pur 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 sympathy for 
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. 



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