H 

riè 8 



"OF SAINTS AND KINGS 
AND THE PRINCE OF PEACE" 





"Of Saints And Kings 
And The 

Prince Of Peace" 
Five addresses delivered on the Catholic Hour from November 27, 

1949 to December 25, 1949. This program is heard on the National 
Broadcasting Company network at 6:00-6:30 P.M. E.S.T. and produced 
by the National Council of Catholic Men. 

BY 

REV. JOHN J. DOUGHERTY 
Immaculate Conception Seminary 

Darlington, New Jersey 

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

Washington 5, D. D. 

'"in 



Nihil Obstat: 
REV. T. E. DILLON 

Censor LIbrorum 

Imprimatur: 
4" JOHN FRANCIS NOLL 

Bishop of Fort Wayne 

Deactöffted 



' TABLE OF CONTENTS 

JOHN THE BAPTIST: THE MEANING OF PENANCE 

HEROD THE GREAT: THE INTERPRETATION OF POWER 

THE THREE KINGS: THE SIGNIFICATION OF GIFTS .. 

OUR LADY MARY: THE DEFINITION OF PURITY 

JESUS AT BETHLEHEM: THE EXPRESSION OF LOVE 





JOHN THE BAPTIST: 

THE MEANING OF PENANCE 
Talk given on November 27, 1949 

The opinions of men are of- they said, "He has 
ten the children of their loves and 
hates rather then of their 
minds. There, were many opin-
ions of John the Baptist. First 
there was the reaction of the 
people. The crowd's opinion 
about a good and sincere man 
is often a kind judgment. Some-
times it is even exaggerated in 
the direction of good. The people 
were saying of John that he was 
"the prophet" promised by Mos-
es, or that he was Elias returned 
from the world beyond where 
the fiery chariot had borne him, 
or that he was the Messias the 
world expected. The Baptist had 
to control these opinions and 
when delegates from Jerusalem 
interrogated him he answered, 
"I am not Elias. I am not the 
prophet." With the humility of 
the great he said, "I am the 
voice of one crying in the des-
ert: Make straight the path of 
the Lord" (John 1:23). 

Then there was the opinion 
of the Pharisees. Pharisaic op-
inion was official opinion, tra-
ditional opinion, righteous opin-
ion. John came neither eating 
bread nor drinking wine, and 

a devil." 
When Jesus came eating and 
drinking they said, "Behold a 
glutton and a wine-drinker, a 
friend of publicans and sinners" 
(Matthew l l : 1 8 f ) . The o n l y 
way to please a Pharisee- was to 
think like a Pharisee, pray like 
a Pharisee, be a Pharisee. 

Fortunately opinions are final-
ly measured by the moral sta-
ture of the man that gives rise 
to them, and by this standard 
John had nothing to fear. No 
mortal man was ever praised so 
highly by Jesus. John denied 
that he was a prophet; Jesus 
said he was more than a proph-
et. John denied that he was 
Elias; Jesus affirmed that in 
him Elias had come. John de-
clared that he was, not worthy to 
loose the strap of the Messias' 
sandal; Jesus said of him: 
" . . . among those born of 
women there has not risen a 
greater than John the Baptist." 
(.Matthew 11:11). 

What really mattered to John 
was not what the crowds 
thought of him, not what the 
Pharisees thought of him, but 
what God thought of him. What 



8 "OP SAINTS AND KINGS AND THE PRINCE OP PEACE" 

Christ thinks of you is what you 
really are; what He thinks of 
you is infinitely more important 
than what you think of your-
self. Christians for two thou-
sand years h a v e accepted 
Christ's estimate of John the 
Baptist, and this Advent as al-
ways His words will ring 
through cathedral and churches 
from here to Singapore. You and 
I will be assured when we hear 
them and thank God for John 
the Baptist. 

It is interesting how much 
drama accumulates around the 
saints: as much, I think, as 
around sinners. Of course you 
get the unbeatable accumula-
tion of drama when you have a 
sinner turned saint. That is why 
Augustine and Magdalene have 
such an appeal. To come 
to the drama in the life 
of John. First of all, the 
theater of action is dramatic. I 
don't think there is any place 
in the world more dramatic than 
the Jordan Valley and the desert 
of Judea where John fasted 
and prayed in preparation for 
his mission. The Jordan Valley 
is the bed of an ancient inland 
sea. The river is an aching, 
squirming stream that twists 
its way through the grey-white 
desert to the Dead Sea, The 

sea lies deep down in the earth 
and above it tower the wild 
ranges of Moab and Judea. In 
this setting John looked dramatic 
in his loose garment of camel's 
hair bound with a leathern belt. 
This garb was characteristic of 
the prophet of old. John's diet 
was more than dramatic: locusts 
and wild honey from the rock 
crevices. 

The burden of John's preach-
ing was penance. The dramatic 
fact about the Baptist's preach-
ing is this: he puts penance 
very close to the heart of the 
Kingdom of God. There is an 
everlasting note in this cry for 
penance, for when Jesus came 
His first message was: "Do pen-
ance, for the Kingdom of God 
is at hand." On the authority 
of John and of Jesus penance 
and the kingdom are insepar-
able. If we desire the kingdom 
of God on earth as we pray in 
the Our Father we can hasten 
its coming by doing some pen-
ance, for the Kingdom of God 
world of labor-saving devices 
can become by fuzzy thinking 
a world of penanceless religion. 
There is a danger that religion 
may be reduced to a form of in-
spiration like poetry or organ 
music by moonlight. There is a 
danger that there may be a 



JOHN THE BAPTIST: THE MEANING OF PENANCE 9 

trend to build up the sentiment-
al, tone down the penitential, 
play up the spectacular, high-
light the glamorous — compete 
with soap operas and the neigh-
borhood theater, but by all 
means keep out the odor of 
brimstone lest it cut down the 
attendance. The attendance on 
the Jordan's banks was cut down 
by John's preaching. The Scribes 
and Pharisees did not come; the 
publicans and sinners did. 

It may be thought that there 
can be a division of labor in 
this matter of penance; let 
Thomas Merton and the burnt 
and silent men that are Trap-
pists cover the penance assign-
ment. We on the other hand 
will live in the world and 
spread the Kingdom by high 
level efficiency methods. There 
is a fundamental error in this. 
I t forgets the dictum of Christ: 
"The Kingdom of Heaven is 
within you." The advance of the 
kingdom depends not on how 
many people we get to novenas, 
but on how many of our flock 
are in the state of grace, how 
many live in the bond of 
charity and self-sacrifice, how 
many are getting the full circu-
lation of the blood of the Mysti-
cal Body of Christ. The King-
dom of Heaven advances not by 

counting heads, but by invading 
hearts. Satan knows that much 
better than I do, and his defenses 
against that invasion are more 
clever than I can imagine. He 
knows there is no point in using 
murder to keep a man out of 
the Kingdom of God, if educa-
tion, big business, and comfort-
able Christianity will do it. He 
knows that today the most ef-
fective means of preventing the 
invasion of the heart by the 
Kingdom of God is to keep 
the heart distracted with the 
problems of economy, to keep 
men resenting the greed of their 
fellowmen, to have them seek 
escape in the shining techno-
logical toys of our making, 
to keep beating the drum 
for the most money for the least 
effort for the most people all of 
the time, and above all to keep 
the record playing that says, 
"Have fun, have fun, have fun." 

Penance is a satisfaction for 
sin. If you never committed a 
sin you don't need it. To be-
lieve in penance you must first 
believe in sin. I should not 
think this point needed emphasis 
had not Pius XII, the best in-
formed man in the world on the 
moral condition of man, asserted 
that modern man has lost the 
sense of sin. To those who be-



10 "OP SAINTS AND KINGS AND THE PRINCE OP PEACE" 

lieve in God no proof of sin is 
necessary; to those who do not 
believe no proof is adequate. In 
addition to the awareness of sin 
there must be the lowliness of 
heart, humility. Humility is 
not looking at yourself through 
the wrong end of a telescope to 
see how small you can look. It is 
looking at yourself in compari-
son with God to see how small 
you are, and in comparison with 
Christ to see how big you can 
be with His grace. I t is seeing 
yourself in the context of human 
and divine reality. This is by 
no means an easy task, but 
Jesus promised the Holy Spirit 
to make it possible. Thirdly, 
there must be courage. By cour-
age I do not mean bravado. I 
mean inward strength and per-
severance. 

Now may I be specific about 
penances? First, the healthy can 
do penance. They can fulfill the 
penances prescribed by the 
Church, the penance of Friday 
abstinence; and the Lenten 
fast . This is penance with 
obedience. They can abstain oc-
casionally from liquor, cigaret-
tes, and other lawful satisfac-
tions. This is penance with 
generosity. Then, the sick can 
do penance by accepting their 
illness in union with the cross 

of Christ with the remembrance 
that the Mystical Christ, the 
Church, must suffer as did the 
historic Christ, with the re-
membrance that there is no re-
demption without pain and that 
man today badly needs re-
demption. This is penance with 
love. Thirdly, the dying can do 
penance, especially those dying 
with the slow decay of cancer, 
tuberculosis and other wasting 
diseases. They can do penance 
by turning their sorrow into 
faith, by converting their pain 
into power that will raise the 
fallen world as fa r up the cross 
as Magdalene got to find there 
the warm redeeming blood of 
Christ. This is penance with 
heroism. God loves such heroes. 

Dramatic as the life and 
preaching of John was his 
death. Look at the setting of the 
event: savage Moab's most 
terrible summit some three 
thousand feet above the Dead 
sunken Sea. Today the Arabs 
call the place El Mashnaka, the 
hanging place. In those ancient 
days it was called Machaerus, 
known as "The Watch Tower of 
Arabia." Now the walls and 
fortress lie in tumbled ruins on 
the wild invulnerable height. 
Look into the faces of the cast 
of the drama: the face of Herod 



JOHN THE BAPTIST: THE MEANING OF PENANCE 11 

is swollen with birthday wine; 
hot and flushed it glistens in 
the flickering light of the lamps; 
the face of Herodias hard with 
hate, remembering the burning 
speech of the Baptist: "I t is not 
lawful for thee to have thy 
brother's wife"; the lovely 
young face of Salome vivid with 
excitement as she clothes herself 
for the dance before her fatlier 
and his guests; the face of the 
Baptist gaunt with penance and 
pale with peace in the small 
light of the Spring night that 
filters into his dungeon cell. 

Then all at once there is a 
soldier in the doorway of his 
cell, a naked sword in his hand. 
Whatever he said comes down to 
this: tonight the Lord requires 
thy soul of thee. A moment's 
prayer, a swift stroke, and John 
the Baptist was dead. His head 

with staring eyes was bora« on a 
tray to the banquet hall to 
Salome breathing heavily from 
her strenuous dance. She took it 
and brought it to her mother. 
The beauty of a girl, the 
drunkenness bf a king, and a 
woman's hate joined hands to 
l if t the man of penance to his 
God. What hands joined to 
bring them to their death I do 
not know, and it is not impor-
tant. What is important is how 
they died; how much repentance 
was in their hearts. Important 
because penance is so close to 
the heart of the kingdom! Pen-
ance is the price of admission 
to the Kingdom of God on earth, 
and membership in the King-
dom of God on earth is the 
price of admission to the King-
dom of God in Heaven where the 
mansions of Christ glow eter-
nally and infinitely white. 



HEROD THE GREAT: THE INTERPRETATION OF 
POWER 

Talk given on December 4, 1949 

Christians believe that there is 
a certain identity between Christ 
and his Church. This idea be-
gan with Jesus who said to his 
disciples, "I am the vine, you are 
the branches." (John 15:5). It 
is strikingly seen in the appear-
ance of Jesus to Saul on the road 
to Damascus. Jesus said, "Saul, 
Saul, why dost thou persecute 
me?" (Acts 9:4). Saul was per-
secuting the Church; Jesus iden-
tified himself with the Church. 
Saul never forgot those words, 
and as Paul the great apostle and 
the first theologian of Christian-
ity he spoke of the Church as the 
Body of Christ. 

Christians believe that there is 
an identity of destiny between 
Christ and his Church. They be-
lieve that the way to glory is 
through the blood and blindness 
of Calvary; that as Jesus was 
crucified the Church also must 
be put on the cross. Its minis-
ters who vest themselves with 
the garments of Christ must 
stand ready to be reduced to His 
nakedness and washed with their 
blood. Christians believe not only 
that there is a continuation of 
redemption in the world; they 
believe in a continuity of redeem-

ing by the Church, and there is 
no redeeming without pain. To 
quote Paul again: "And what is 
lacking of the sufferings of 
Christ I fill up in my flesh for 
his body, which is the Church." 
(Col. 1:24). Does that mean 
that the redemption of Christ 
was insufficient. God forbid! It 
means that the mystical Christ, 
the Church, may suffer as well 
as the historical Christ. It means 
that the suffering of mankind 
makes sense in light of the suf-
fering of the Son of God. 

Christians believe that they 
are fortunate when they suffer 
persecution for the Kingdom of 
God. This idea started with 
Jesus. He said in the Sermon on 
the- Mount: "Blessed are they 
who suffer persecution for jus-
tice's sake, for theirs is the king-
dom of heaven. Blessed are you 
when men reproach you, and per-
secute you, and speaking falsely 
say all manner of evil against 
you, for my sake. Kejoice and 
exult, because your reward is 
great in heaven." (Mt. 5:10f). 

These are the basic lines of 
Christian thinking on persecu-
tion. There is nothing hysterical 
or fanatical about this thinking; 



HEROD THE GREAT: THE INTERPRETATION OF POWER 13 

it is not the frenzy of escape but 
the quiet of acceptance. Chris-
tians do not think persecution 
is good; they think it is evil, but 
inevitable. They do not condone 
persecution; they condemn it, as 
does Pius XII in heroic speech. 
But they pity persecutors more 
than the persecuted. They do as 
Jesus commanded: "But I say to 
you, love your enemies, do good 
to those who hate you, and pray 
for those who persecute . . . 
you." (Mt. 5:44). They know 
that Joseph Stalin is more to be 
pitied than Joseph Cardinal 
Mindszenty, just as Herod the 
Great is more to be pitied now 
than the Innocents he slaugh-
tered. 

Christians believe above all 
that persecutors are powerless in 
the really important things. They 
remember the words of the Lord: 
"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 
body and soul in hell." (Mt. 10: 
28). As the infant Christ was 
pursued by Herod, so the infant 
Church was persecuted. When it 
was very young it bad to see 
clearly the meaning of suffering. 
That insight into pain and glory 
is painted in the Apocalypse, the 
revelation to St. John. There the 
optimism of the faith rings out: 

Christ is victor in time and eter-
nity. "And one of the elders 
spoke and said to me, 'These who 
are clothed in white robes, who 
are they? And whence have they 
come,' And I said to him, 'My 
Lord, thou knowest.' And he 
said to me, 'These are they who 
have come out of the great tribu-
lation, and have washed their 
robes and made them white in 
the blood of the Lamb. There-
fore they are before the throne 
of God, and serve him night and 
day in his temple, and he who 
sits upon the throne will dwell 
with them. They shall neither 
hunger nor thirst any more, nei-
ther shall the sun strike them or 
any heat. For the Lamb who is 
in the midst of the throne will 
shepherd them, and will guide 
them to the fountains of the 
waters of life, and God will wipe 
away every tear from their 
eyes." (Apoc. 7: 13-17). 

There is another Christian 
principle that I must mention 
here. It is particularly pertin-
ent to us in America who enjoy 
religious freedom. Paul wrote to 
the Corinthians: "If one mem-
ber suffers ahything, all the 
members suffer with it." (1 Cor. 
12:16). This is Christian com-
passion; it arises from the be-
lief that we Christians form one 
Body in Christ. At this moment 



14 "OP SAINTS AND KINGS AND THE PRINCE OP PEACE" 

the Church in central Europe is 
hard pressed by persecution. 
Compassion is not passive. Like 
to Christ's compassion for the 
crowds it desires to help. It is 
much better to pray for the per-
secuted than to rage against the 
persecutors. To your prayers add 
protest where it is effective. Our 
weapons are moral, we have no 
other. 

The next part of my talk is a 
meditation for persecutors. They 
are not listening, but it must be 
said. Perhaps there is some-
thing in it for all who have pow-
er. The fifth commandment 
"Thou shalt not kill" was spoken 
to kings as well as commoners. 
Herod was not the first oriental 
king to kill arbitrarily; nor was 
he the last, though murder is 
now "called purge. There was 
King David. First he took 
Urias' wife, and then he took his 
life. Then said God through the 
prophet Nathan: "Here is a mes-
sage for thee from the Lord God 
of Israel: I anointed thee king 
of Israel . . . all Israel and Juda 
are in thy power . . . And thou, 
wouldst thou defy the Lord's 
commandment, and do the wrong 
he hates, putting Urias the Heth-
ite to the sword, so as to take 
his wife for thy own? The men 
of Ammon struck the blow, but 
thou art the murderer. For the 

wrong thou hast done in robbing 
Urias the Hethite of his wife, 
to make her thine, murder shall 
be the heirloom of thy own race. 
This is the Lord's message to 
thee. I mean to stir up rebel-
lion against thee in thy own 
household; before thy very own 
eyes take thy wives from thee 
and give them to another, that 
shall bed them in the full light 
of yonder sun. Thou didst go to 
work secretly; when this threat 
of mine is fulfilled, all Israel 
and yonder sun shall witness it. 
Then David said to Nathan, I 
have sinned against the Lord." 
(2 Kings 1 2:6-13). Not as 
David was Herod. Herod had 
lost the sense of sin; power had 
throttled his conscience, as power 
often does. 

When Herod died at seventy 
he had been king of Judea over 
thirty years. There were monu-
ments to his power throughout 
the length and breadth of the 
land; new cities, new ports, and 
the shining temple at Jerusa-
lem. Five hundred years before 
Herod the Babylonians had 
smashed the marble and gold of 
Solomon's temple. But now Her-
od's rivalled Solomon's with its 
porches of marble and its doors 
of gold. Herod was more than 
a masterful builder; he was a 
master politician. To cling to 



HEROD THE GREAT: THE INTERPRETATION OP POWER 15 

the throne so long in those trying 
times was not ordinary achieve-
ment. They were the dramatic 
days when Romans washed their 
hands in Caesar's blood, when 
Cleopatra toyed with Caesar's 
and Mark Anthony's hearts, and 
Octavian when master of all, 
ditched the republic and made 
himself a dictator. To stay in 
power through that welter of 
changes in Rome's fortunes de-
manded no little political skill. 
Herod was a gifted man; gifted 
and godless. Today one cannot 
even find the remains of his 
tomb. He is best remembered 
as the king who tried to kill 
Christ, as the first of the Christ-
killers. He is best remembered 
for blood. 

It is not how much power we 
have but how much we love it 
that corrupts us. Herod loved 
power more than he loved hu-
manity. That is the common 
stamp of despots. I shall not 
read a list of Herod's political 
murders. His moral corruption is 
more shockingly revealed in that 
he loved power more than f amily. 
His favorite sons he put to death. 
Five days before he died he 
ordered his first-born slain. Her-
od's love of power was stronger 
than his lust. It is said that 
Cleopatra loved and lured him, 
but she who bewitched Caesar 

and Mark Anthony left Herod 
cold. He wanted to have her 
killed, because she plotted for his 
coast lands. And Herod loved 
power more than love. Of his 
ten wives his favorite and per-
haps the only person he came 
close to loving more than himself 
was the royal and beautiful de-
scendant of the Macchabees, Ma-
rianne. When he had put her to 
death in the fury of frustration 
he ordered his servants to sum-
mon her as though she were 
alive. He mourned her almost to 
madness. He had lost the per-
son he loved most for the thing 
he loved more, the crown. 

What is the Christian inter-
pretation of despots abusing 
power to kill? They see it as the 
work of Satan. They cannot un-
derstand the crass and gross stu-
pidity of despots in ermine or in 
overalls who are ever anew de-
ceived by Satan, the father of 
lies. They are benighted and be-
witched who say, "Now at last 
my arm is longer than God's." 
The Apocalypse describes them 
as signed with the mark of the 
beast; moderns speak of the 
psychopathology of dictators; in 
the last analysis call it the devil. 
Men work either for God or 
against Him. Christ said, "He 
that is not with me is against 
me." (Mt. 12:30). There is no 



16 "OP SAINTS AND KINGS AND THE PRINCE OP PEACE" 

neutral position. Where do you 
stand ? 

It is frightening to think of 
H e r o d drawing the sword 
against the Redeemer. Where 
Herod failed Judas succeeded. He 
sold the Redeemer for thirty 
lumps of silver. For twenty cen-
turies the Redeemer has been 
sold and slain; for twenty cen-
turies God has been exchanged 
for pennies and power; for end-
less centuries men have sold 
their souls to buy power. I t is 

not how much or how little pow-

er you have that corrupts you, 

but how much you love, it, which 

is to say how much you love 

yourself, for love of power is 

self-love. When the dry rot of 

self love sets in a man can nei-

ther live with himself nor with 

God; that is why there are so 

many suicides—Herod was twice 

at the point of taking his life—f 

that is why so many seem to end 

their lives as failures. 



THE THREE KINGS: THE SIGNIFICATION 

OF GIFTS 
Talk given on December 11, 1949 

legends have flocked grown. With better understand-Lovely 
like sheep around the Christmas 
crib, especially around the Wise 
Men from the east. There is the 
Italian legend of the old, old 
lady who visits the children on 
the Feast of the Three Kings, 
Epiphany. She takes her name, 
Befana, from the name of the 
feast Epifania. There is no more 
excited cry in the world than 
the cry of the Italian child on 
Twelfth Night, "Ecco la Befana" 
(Befana's here)! Befana's ad-
ventures started a long time ago 
according to the legend. She 
was too busy cleaning house to 
see the Wise Men who were 
passing by her house on the way 
to Bethlehem. She said there 
would be time to see them on 
their way back, but as every 
child knows they did not come 
back the same way. So Befana is 
fated to look for them until she 
finds them. The old, old lady has 
a great love for children and in 
her search for the Wise Men she 
finds time to fill their stockings 
with gifts on Epiphany. 

It was the f ashion not so long 
ago to label as legendary all 
facts around which legends had 

ing of the nature of legends and 
of men the learned today discern 
that it is the singular event and 
the unusual personality that at-
tracts legends. It is the schol-
ar's assignment to distinguish 
between the core of fact and the 
layers of legend. But legends 
have a truth all their own. Their 
poetry and human warmth bring 
truth by a short-cut to the heart, 
by-passing the labyrinthine ways 
of the mind. Who is more real 
than St. Francis of Assisi, and 
how many legends have grown up 
around him! You have heard of 
the Wolf of Gubbio. Once there 
was a voracious wolf who terror-
ized the citizens of Gubbio by his 
incessant killings not only of 
their sheep, but of their shep-
herds. One day while the people 
held their breath Francis went 
alone into the forest. Quietly he 
spoke to the Wolf and from that 
day on the wolf became a quiet 
citizen of Gubbio. Recently a 
French Dominican wove from 
this legend of the Fioretto a 
longer story of the Wolf of 
Gubbio, and called it The Seven 
Miracles of Gubbio.* 



18 "OP SAINTS AND KINGS AND THE PRINCE OP PEACE" 

This is the story. When St. 
Francis made the pact with the 
Wolf, the Wolf gave the saint his 
right paw as a sign of accept-
ance. Francis said, "To reward 
you for your loyalty, I give you 
power, in the name of God, wit-
ness of our alliance, to perform 
seven miracles with this right 
paw of yours that has sealed our 
oath." Now in the town of 
Gubbio there was a girl named 
Fornlicella, who was ugly, 
frightfully ugly. The fourth 
miracle of the Holy Wolf of 
Gubbio was to make Formicella 
beautiful. From then on For-
micella and the Wolf were never 
apart. Everything she would 
ask he would do. He had only 
three miracles left, and she 
asked him to do capricious 
things to satisfy her whims, like 
making armchairs fly and fire-
works in the sky. But when the 
Wolf was sorely wounded in 
battle and Formicella thought he 
had no more the power of mir-
acles she chose as her friend a 
handsome greyhound. One day in 
great rage the Wolf, forgetting 
his promise to St. Francis, slew 
the greyhound. Then he had to 

* The Seven Miracles of Gubbio by 
Raymond Leopold Bruckberger. 
Translated by: Gerold M. Lauck. 
Illustrated by Peter Lauck, Witt-
lesley House, New York. 

flee from the enraged citizens 
who cried for his death- He used 
his last miracle to escape; he 
flew over their heads to the 
woods. There he passed his days 
and nights in great sorrow and 
repentance. One night the bells 
of Gubbio told him it was Christ-
mas. "He recalled the sermons 
of St. Francis of Assisi, the 
lovely manger he had made in 
the church, the beautiful peace 
promised to men of good will 
even to the animals of the field 
and the birds of the sky. To him-
self even, poor Wolf." Then he 
prayed to St. Francis for the 
grace of Noel. Back to town he 
went and crept into church. 
When Formicella and all the 
people were going to Communion 
with their eyes cast down he 
crept up the aisle and under the 
manger. There they found him 
dead. "His mouth was full of 
honey. They cried, again a mir-
acle! But if it was a miracle it 
was but the effect of Charity, 
sovereign, all powerful, and 
precious Charity." This story 
has a truth of its own about 
Francis, t ruth no cold factual 
account can catch. So it is with 
Christmas legends; they speak to 
the heart in the speech of the 
heart. 

Now I would like to speak 



THE THREE KINGS: THE SIGNIFICATION OP GIFTS 19 

about the Magi's gifts. Gold, 
frankincense and myrrh were 
the gifts they brought to the 
Stable at Bethlehem on that first 
Epiphany. It is traditional in 
the Church to see symbolism in 
these gifts. I should like to look 
for a symbolism for moderns, 
modern Americans. 

In the gold we may see a sym-
bol of wealth. I think Advent a 
favorable time for Americans to 
reflect on the meaning of 
wealth. We are a wealthy coun-
try, we possess an abundance of 
gold, an abundance of the f rui ts 
of earth, an abundance of the 
goods of technology. There are 
more automobiles per American 
than per Frenchman, Irishman, 
Dutchman, Siamese and Eskimo; 
more radios, televisions, frigi-
daires, and the rest of the lot of 
enamelled and chromium-plated 
wonders of our world. There are 
more mink coats, nylons, caviar 
and champagne, more relaxation, 
recreation, dissipation; we have 
less dirt, less disease, less ty-
ranny, less bombing—it is high 

.time we sat down and put our 
collective head in our collective 
hands, and did some real hard 
thinking about the responsibility 
of abundance. 

I think the first question we 
can ask ourselves—all of us—is 

this : Did we make this big, 
young, sprawling, wonderful 
wonderland that is America our-
selves, or was it made for us? 
Did we make the oil that flows 
beneath its rocks, did we stretch 
out the great mid-western plains, 
did we fill the lakes that feed its 
rivers, put the coal and copper 
in the mines? We raised the sky-
scrapers, built the bridges, dug 
the tunnels, but who made the 
minds that made the blueprints, 
who made the minds that made 
the machines? The answers to 
these questions are No ! and 
God ! We did not make our-
selves or our world, God made 
them. 

It is one thing to admit this, 
another thing to live conscious 
of i t ; one thing to give a silent 
assent stimulated by a pinch of 
rhetoric, another thing to re-
member it tomorrow when you 
take your place amid the turning 
wheels, the blazing furnaces, and 
the tapping typewriters. It is one 
thing for management to admit 
it, another thing to act toward 
labor as if it is true, one thing 
for labor to admit it, another 
thing to act toward management 
as though it is true, one thing 
for government to admit it, an-
other thing to act toward the 
governed as if it is true, one 



20 "OP SAINTS AND KINGS AND THE PRINCE OP PEACE" 

thing for priests to admit it, an-
other thing to act toward the 
fai thful as though it is true. 

America has a great heart. I 
saw the heart of America at 
work in Europe. I am proud of 
the generous heart of America. 
In Trastevere one of the poorer 
sections of Rome, people some-
times asked me if I knew a 
GI named "Smitty." They will 
never forget him. It is because 
of this generosity of heart that 
I think great things are possible 
for America. I think the man 
who easily puts his hand in his 
pocket to help his fellowman will 
easily fold his hands in prayer. 
I ask you to begin your prayer 
by casting your eyes down upon 
the good earth of America, the 
rich pregnant soil, then to lift up 
your eyes to the turning wheels 
and the smoking chimneys, then 
to lower your head, then to raise 
your heart to God the giver of 
abundance. With the sense of 
gratitude can come the increased 
sense of responsibility and a 
greater personal response to the 
great commandments: Thou 
shalt love the Lord thy God . . . 
thou shalt love thy neighbor as 
thyself. 

In the incense which was the 
second gif t of the Magi we may 
see a symbol of religion. The 

first observation I should like to 
make about religion in America 
is this: We, the American peo-
ple, enjoy to the fullest two of 
Christianity's gifts to mankind; 
personal freedom and the exer-
cise of human rights. We are 
enjoying the f ru i t of Christian 
civilization. If this be the his-
torical fact, I think it is of the 
utmost importance that we ask 
ourselves: Can the f ru i t endure 
if we cut it off from the tree, 
can freedom and human rights 
survive unless rooted in relig-
ion? Secondly, the personal 
ethics that makes for a healthy 
and happy society, such as the 
sanctity of marriage, justice in 
business, right exercise of par-
ental responsibility, cannot sur-
vive when cut off from the source 
of energy which is Christian 
truth. Christians are chaste for 
Christ, they are honest for 
Christ, they love their children 
for Christ. For an enduring 
ethics there must be a practical 
dynamic; for the true Christian 
that is faith in the divine Christ, 
who makes chastity, honesty, 
love possible. The third gif t of 
the Magi was Myrrh. Myrrh is a 
symbol of mortality. I t was once 
used for anointing the bodies of 
the dead. A thing that startles 
me about many Americans is 



THE THREE KINGS: THE SIGNIFICATION OF GIFTS 21 

their supine indifference to their 
own mortality. I conclude this 
from the way they live. When 
thinking of mortality I think of 
Jaques' speech in As You Like It 
about the fool he met in the 
forest. He quotes the jester in 
motley to this effect: 

"It is ten o'clock" 
"Thus may we see" qouth he 

"how the world wage." 
"Tis but an hour ago since it 

was nine, 
And after one hour more 'twill be 

eleven. 
And so from hour to hour we 

ripe and ripe 
And then, from hour to hour we 

rot and rot, 
And thereby hangs a tale." 

Death is the most inevitable 
of realities. I t is abnormal con-
duct and sub-human behavior to 
ignore the implications of death. 
It is nonsense to look for an in-
terpretation of death that ab-
solves you from the responsibil-
ity of living. There is a real 
hazard that a man who lives 
wildly will interpret death mad-
ly. There is great danger that 
men who live as though they 

were nothing but flesh will die 
as though they were nothing but 
clay. There is a tremendous risk 
that a man who has made gold 
his idol will be unable to offer 
incense to God with a dying ges-
ture. By the law of probabilities 
you run a good chance of dying 
as you live. In interpreting your 
own death I ask you to avoid one 
gross stupidity: Do not look for 
the answer to this generation 
alone; this is a sophisticated but 
not a particularly adult genera-
tion, sophistication being an ado-
lescent mind in an adult body. 

What I would drive home by 
these remarks is that man is 
more than a fun-loving, money-
making, promiscuous animal 
with a thin coating of good 
manners. My fear is that abun-
dance may spoil the generous 
heart of America. My hope is 
that Christmas song, Christmas 
kindness, and the Christ of 
Christmas will bring America to 
the feet of the Redeemer with 
the gold of its gratitude, the in-
cense of its faith, and the myrrh 
of its mortality. Then America 
will be not only generous, but 
great, and there will be some 
hope for the world. 



OUR LADY MARY: THE DEFINITION OF PURITY 
Talk given on December 18, 1949 

I believe there is only one 
way to discuss purity, namely, 
with honesty and humility. Since 
we mortals do not come by hon-
esty and humility easily, I ask 
you to join me in a momentary 
and silent prayer that I may be 
honest and humble in this talk. 

I should like first to consider 
Christ's teaching on purity. He 
spoke of purity early in His 
preaching ministry. In the Ser-
mon on the Mount he said, 
"Blessed are the pure of heart 
for they shall see God." (Mat-
thew 5:8). We know that ex-
pression well, for it is one of the 
eight beautitudes, but do we 
know what it means ? We use the 
word "blessed" very much. We 
speak of blessed candles, of the 
blessed apostles Peter and Paul, 
and we pray "Blessed be God." 
Obviously the word has many 
meanings, if it can be applied to 
candles, to Peter and Paul, and 
to God. In the words of Our Lord 
I have just quoted it means "for-
tunate." "Lucky fellow" we 
would say today. What is the 
reason for his good fortune? 
Jesus says, "Because he shall see 
God." He is here speaking of the 
vision of God on earth as well as 
in Heaven; on earth of course 

man sees God by faith. The con-
dition for this good fortune Our 
Lord says is "purity of Heart." 
"Heart" means the mind, the in-
terior man; this is the first realm 
of purity. "Purity" here refers 
not only to things of the flesh, 
but to anything that defiles a 
man, such as dishonesty, pride, 
avarice, hypocrisy. 

This ideal of interior purity 
Jesus emphasized again and 
again. Later on in the same ser-
mon he said, "he who casts his 
eyes on a woman so as to lust 
after her has already committed 
adultery with her in his heart." 
(Matthew 5:28). The clearest 
statement of Jesus on this mat-
ter of interior purity is found in 
Mark 7. He said, "There is 
nothing outside a man that, en-
tering into him, can defile him, 
but' the things that come out of 
a man, these are what defile him 
. . . For from within, out of the 
heart of men, come evil thoughts, 
adulteries, immorality, murders, 
thefts, covetousness, wickedness, 
deceit, shamelessness, jealousy, 
blasphemy, pride, foolishness. 
All these things come from with-
in, and defile a man." (Mark 7: 
15, 21-23). Observe two things: 
Jesus emphasizes that the source 



OUR LADY MARY: THE DEFINITION OP PURITY 23 

of spiritual defilement is within, 
and the list of things that defile 
embraces more than sins of the 
flesh. If anyone has a warm sense 
of security about heaven in the 
surrender of marriage let her 
read thoughtfully the parable of 
"The Wise and Foolish Virgins." 

Now turn from Christ and look 
at the present condition of so-
ciety in this matter. It is a con-
dition of acute moral crisis; it is 
most alarming. Yet if diagnosis 
is permitted me I think the ram-
pant immorality of our day is 
not so much the disease, as the 
symptom. The flesh burns, but 
the malignancy is in the heart. 
The illness of our age is in the 
soul. Modern society has lost the 
vision of God that comes with 
purity of heart. It has run down 
an opaque, iron curtain between 
its soul and its God. The iron 
curtain is self-love. A light has 
gone out in the modern soul, 
fai th has been snuffed out by 
self love, and words of Jesus are 
fulfilled. "If the light that is in 
thee is darkness, how great is 
the darkness." (Matthew 6:23). 

Self-love is the mother that be-
gets the race of the unchaste. 
The indulgence of the flesh in 
arbitrary fashion is not the epi-
demic of our day, but the symp-
tom of the deeper disease. The 

burning in the body comes on be-
cause there is a winter in the 
heart. There is a hunger in the 
flesh because there is an empti-
ness in the soul. Lust is the 
pride of the body, the body in re-
bellion; but the first shot was 
fired by the heart. The body rises 
in revolt af ter the heart has 
raised its heel against God. 
There are other symptoms of the 
disease. Deformed self-love is 
seen in pride, the swollen self 
feeding on self, in avarice, the 
blind, unseeing self seeking 
naught but self, in egotism, the 
biting sharp-edged self cutting 
all to shelter self. 

The grotesque parody of a man 
that is the inordinate lover of 
self is the outcome of a basic 
deviation from man's objective; 
it is human nature flying off the 
beam. Human nature as put to-
gether by its Maker is destined 
for its Maker; its basic direction 
is Godward. By God I do not 
mean an old man with a beard. 
Man moves toward that objective 
by free choice and by ordinate 
love of self. That the self-love 
that is in him by nature be re-
strained and controlled it must 
keep in sight the goal, its God; 
it must see itself in relation to 
its purpose and destiny. When 
man asserts that he has no such 



24 "OP SAINTS AND KINGS AND THE PRINCE OP PEACE" 

destiny or that he can know 
nothing about it, when in other 
words he becomes atheistic or 
agnostic, the basic deviation sets 
in. When this idea gets the 
backing of propaganda in educa-
tion, in literature, in the theatre, 
and in cocktail party small talk 
the infection creeps imperceptib-
ly into men's minds and the 
symptoms begin to manifest 
themselves in men's behavior. 
One example: in America at the 
moment one marriage out of four 
ends in'divorce. 

When man has lost sight of 
his true objective he will sub-
stitute other goals for it. Man 
must move and if he does not 
move toward his real goal he will 
move toward an ersatz goal. He 
will create for himself a bogus 
absolute. Man must have a god 
even if he must make it himself, 
as the Israelites made a golden 
calf in the desert. A few have 
the energy and ruthlessness 
enough to make their god power 
and tyranny. A few have the in-
itiative and the energy and the 
toughness to make their god 
money, but the average fellow 
who is flying off the beam settles 
for self-indulgence; it gives the 
greatest satisfaction for the 
least effort. 

I know that this matter of sex 

is not the most important of 
God's laws. I know that it ties 
up with human weakness, with 
the need of the heart as well as 
the need of the body. I want to 
understand human weakness, but 
I cannot condone human callous-
ness. I do not understand de-
fense of the indefensible. I do 
not like the argument of those 
who say: "I t is all right because 
everybody does it," when they 
mean "It is all right because I 
do it." I am pleading for common 
sense as well as morality. I 
know that there are graver sins 
than adultery. I know that the 
sex commandment is the sixth 
commandment, not the first. But 
I also know that it is the one 
that is writing the blackest page 
in our history, breaking up 
homes, b r e a k i n g children's 
hearts; it is a sin crying to heav-
en for vengeance, for self-love 
expressed in lust is the idol that 
modern man has set up in place 
of God, and it is, if ever there 
was one, a bogus absolute. 

I believe that erotic love has 
become such a force in our world 
today, having so many champ-
ions, conscious or unconscious, 
so many advocates, so many com-
mittees, that there is only one 
force that can fight it and beat 
it flat to the ground—divine love 



OUR LADY MARY: THE DEFINITION OF PURITY 25 

in human hearts. If that force 
is to be set on fire it must, like 
Constantine, be inspired to vic-
tory by a sign in the sky. We 
have the sign. The Apocalypse 
gives us the sign: "And a great 
sign appeared in heaven: a wom-
an clothed with the sun, and the 
moon was under her feet, and 
upon her head a crown of twelve 
stars." (12:1). Our Lady Mary 
is our victory sign. The truth 
that is in her is the only cure 
for the malignancy in the mod-
ern soul. 

This is the truth that is in 
her: human nature alone will 
tend to love wrongly for it is a 
fallen nature; only with the 
grace of God will it love rightly. 
Mary loved rightly, and her biog-
raphy is summed up in the words 
of the angel: "Hail, full of 
grace." Mary's life, Mary's love, 
Mary's purity are the outward 
symptoms of the right kind of 
love, the love for God and Christ 
that is born of grace. St. Bern-
ard says of her, "In her womb 
was the grace of divinity; in her 
heart the grace of charity, upon 
her lips the grace of courtesy, 
in her hands the grace of mercy 
and generosity. And she was 
truly full of grace, for of her 
fullness captives have received 
redemption, the sick their cure, 

the sorrowful their comfort, sin-
ners their pardon, the just have 
received grace, the angels joy, 
and the Blessed Trinity honor 
and glory, and the Son of Man 
the substance of human flesh." 
Purity was the outward radiance 
of Mary's healthy soul. There 
was a quiet in her body because 
there was a peace in her soul. 
There was a detachment in her 
flesh because there was an at-
tachment in her heart to God. 
Mary's purity is the expression 
of Mary's passion, the passion of 
her spirit for God. The truth in 
Mary is the t ruth her Son ex-
pressed the night before he died 
for us: "Without me you can do 
nothing." (John 15:5). Without 
Him we cannot love rightly and 
love we must. 

I see all this confirmed in the 
story of another Mary, Mary of 
Magdala. One day when the Di-
vine Master was at dinner at the 
home of Simon, the Pharisee, a 
woman who was a sinner came 
and bathed his feet with her 
tears, wiped them with her hair, 
kissed them and anointed them 
with ointment. There were two 
reactions. The host said to him-
self: "This man, were he a pro-
phet, would surely know who and 
what manner of woman this is 
who is touching him, for she is a 



26 "OP SAINTS AND KINGS AND THE PRINCE OP PEACE" 

sinner." (Luke 7:39). Then there 
was the reaction of Jesus. He 
knew what manner of woman she 
was. He knew that the uncon-
ventional gestures at His feet 
were the only language she knew 
to tell Him what was in her 
heart. He knew that she was fed 
up with the flesh, He knew what 
she saw in Him, He knew that 
nothing coming from without 
could defile Him, He knew that 
in her heart a new love was 
born, the kind of love He had 
come to set the earth on fire 
with, the love of God in Christ, 
the love that in ten minutes can 
wash away ten years of lesser 
loves, and He said, "Her sins, 
many as they are, shall be for-
given her, because she has loved 
much." (Luke 7:47). If love like 
that is possible for Magdalene it 
is possible for anyone, for Christ 
makes it possible. After Jesus 
had gone away from this earth 
one day in the Upper Room in 
Jerusalem, Mary, the scarlet 
woman from Magdala, knelt be-
side Mary, the white, white wom-
an from Nazareth, and they re-
ceived the Eucharist from the 

hands of John, the big black fish-
erman from Galilee. All thre< 
were white within, as white as 
the grace of Christ could make 
them, as white as the consecrated 
bread they ate. Grace begets 
the race of the chaste, and the 
Eucharist is the food that nour-
ishes it. The purity we extol is 
for all believers in Christ, for 
the young and the old, the wed 
and the single, for men and 
women, for each one according 
to his condition. 

Now I ask those who believe 
the things that I say to pray for 
those who do not, not with com-
placency or smugness, but with 
honesty and humility. Pray for 
this, that our age will rise up 
and batter down the iron curtain 
of self love and come to see the 
bright vision of God, and come 
to know that "God is love, and 
he who abides in love abides in 
God and God in him," (1 John 4: 
16) and come to burn with love 
of Jesus with which Paul burned 
when he wrote, "For me to live 
is Christ," (Phil. 1:21) and come 
to say, "For me to love is 
Christ." 



JESUS AT BETHLEHEM: THE EXPRESSION 

OF LOVE 
. Talk given on December 25, 1949 

On Christmas Eve a door was 
opened that had been shut for 
sixteen years. I speak of the 
door at St. Peter's Basilica in 
Rome that is opened only for 
the Holy Year. On Christmas 
Eve Pope Pius XII inaugurated 
the Holy Year as he passed 
through that door robed in the 
white garments of the chief 
shepherd of the Church. In the 
year to come millions of his 
flock will pass through the door 
on their way to the tomb of the 
apostle Peter. They will remem-
ber the words of Jesus: "I am the 
door. If anyone enters by me he 
will be safe." (John 10:9). They 
will see these words on the offi-
cial medal of the Holy Year. 

This is the twenty-fifth Holy 
Year in the history of the 
Church. The first was held in 
the year 1300. It appears that 
the idea was born in the hearts 
of the faithful who flocked to 
Rome in the anxious days of 
Boniface VIII. The Holy Year 
is a time of spiritual regenera-
tion marked by penance and pil-
grimage to the Eternal City. It 
gives me great happiness to tell 
you of the Holy Year for a per-

sonal reason. I was ordained a 
priest in Rome the last time the 
holy door was opened. The Holy 
Year of 1933 marked the nine-
teenth centenary of the redemp-
tive death of Our Lord. 

The fatherly human heart of 
the Holy Father may be seen in 
his words announcing the Holy 
Year. "May the days of the 
Holy Year bring the answer of 
heaven to the prayer that rises 
as from one heart, from Shep-
herd and flock, from the City of 
Rome and the entire Catholic 
world, before the throne of God; 
'Give us joy for the days in 
which thou hast humbled us, for 
the years in which we have seen 
evils.'" (Psalm 89:15). He 
knows how much so much of the 
world needs an end of pain and a 
beginning of joy. 

The intentions of the Holy 
Year as defined by the Holy Fa-
ther are: "The sanctification of 
souls through prayer and pen-
ance, and unswerving loyalty to 
Christ and the Church. Activity 
in behalf of peace, and the pro-
tection of the Holy Places. De-
fense of the Church against the 
renewed attacks of her enemies, 



28 "OP SAINTS AND KINGS AND THE PRINCE OP PEACE" 

and prayer for the gif t of true 
faith for those in error, the un-
believers, and the godless. Reali-
zation of social justice and works 
of charity for the lowly and the 
needy." 

Now I shall read the prayer of 
the Holy Year. To all those who 
write for it we shall send an 
attractive leaflet containing this 
prayer and a striking picture of 
the Holy Father kneeling at 
prayer. 

"Almighty and eternal God, 
with our whole soul we thank 
Thee for the great g i f t of the 
Holy Year. Heavenly Father, 
Thou Who sees all things, 
Who searchest and dost guide 
the hearts of men, make them 
responsive, in this time of 
grace and salvation, to the 
voice of Thy Son. May the 
Holy Year be for all men a 
year of purification and sanc-
tification, of interior life and 
reparation, the year of the 
great return and of the great 
pardon. Bestow on those, who 
are suffering persecution for 
the Faith, Thy spirit of forti-
tude, to unite them insepar-
ably with Christ, and His 
Church. Protect, 0 Lord, the 
Vicar of Thy Son on earth to-
gether with all bishops, 
priests, religious, and all the 

faithful. Vouchsafe that all, 
both priests and laity, the 
young, the mature, and the 
old, united intimately in 
thought and affection, may be-
come as a solid rock, against 
which the fu ry of Thy ene-
mies will break in vain. May 
Thy grace enkindle in all men 
love for the many unfortunate 
people, whom poverty and mis-
ery reduce to a condition of 
life unworthy of human be-
ings. Arouse in the hearts of 
those who call Thee Father a 
hunger and thirst for social 
justice and for fraternal 
charity in deeds and in truth. 
'Grant, O Lord, peace in our 
days'—peace to souls, peace to 
families, peace to our coun-
try, peace among nations. 
May the rainbow of peace 
cover with the sweep of its 
serene light the Land sancti-
fied by the life and passion of 
Thy Divine Son. God of all 
consolation! Deep is our 
misery, grave are our faults, 
countless our needs. But 
greater .still is our trust in 
Thee. Conscious of our un-
worthiness, we lovingly place 
our lot in Thy hands, uniting 
our weak prayers to the inter-
cession and the merits of the 
most glorious Virgin Mary 



JESUS AT BETHLEHEM: THE EXPRESSION OF LOVE 29 

and all the Saints. Grant to 
the sick, resignation and 
health; to young men, the 
strength that is born of fa i th ; 
to young girls, the g i f t of 
purity; to fathers, prosperity 
and holiness for their fami-
lies; to mothers, success in 
their mission of rearing their 
children; to orphans, affec-
tionate protection; to the ref-
ugees and prisoners, their 
fatherland, and to all men Thy 
grace, in preparation and in 
pledge of the unending hap-
piness of heaven. Amen." 

Now I come to speak of 
Christmas Day, not only of 
Christmas present, but of 
Christmas past, and Christmas 
eternal. In these three I see the 
full meaning of Christmas. 

Christmas is a birthday. By 
Christmas eternal I mean the 
heavenly birthday of Jesus be-
fore he had that human name. I 
mean the everlasting generation 
of the Son of God by the Father. 
"I believe in Jesus Christ, his 
only Son, Our Lord." I say 
"Son," but I do not mean it in 
the sense that I am my father 's 
son, for mine was a human 
birth, his divine, mine was a 
physical birth, his spiritual. We 
have a comparison of a sort close 
at hand. The thoughts I am now 
uttering were conceived in my 

mind. We say that "an idea is 
born." We may call this talk my 
brain-cMd. Theologians think 
there is some resemblance be-
tween the mind and God, since 
we are made to God's image and 
likeness. This comparison is sug-
gested by the Gospel of St. John, 
for he calls the Son of God the 
"Word." The divine person of 
the Son is the expression of the 
Father. John wrote: "In the be-
ginning was the Word, and the 
Word was with God, and the 
Word was God." (John 1:1). 
This name for the nameless Son 
was no doubt suggested to John 
by the Book of Wisdom. It says: 
"For while all things were in 
quiet silence, and the night was 
in the midst of her course, thy 
almighty word leapt down from 
heaven from thy royal throne." 
(Wisdom 18:14). Jesus referred 
to his eternal birth, the eternal 
Christmas when He said in the 
Temple of Jerusalem, "Believe 
me, before ever Abraham came 
to be, I am." (John 8:58). He 
referred to it at the Last 
Supper when he said, "I am in 
the Father, and the Father is in 
me." (14:11) and when he said, 
"All that belongs to the Father 
belongs to me." (16:15). 

The first hint that heaven's 
Son would have an earthly birth 
was given to the Prophets of old. 



30 "OP SAINTS AND KINGS AND THE PRINCE OP PEACE" 

Long before Jesus came Isaias 
sang: "For a child is born to 
us. A Son is given to us, . . . 
And His name is called, Wonder-
ful Counsellor, Mighty God, 
Everlasting Father, Prince of 
Peace." (9:5). 

Now come and look at Christ-
mas past, the Christmas of Beth-
lehem. The first Christmas takes 
its meaning from the eternal 
Christmas. St. John weds the 
eternal Christmas to Bethlehem 
in the loveliest line ever writ-
ten: "And the Word was made 
flesh, and came to dwell among 
us." (1:14). Bethlehem was 
host to a heavenly visitor. He 
came wrapped in the warmth of 
Mary's womb until the tender 
moment when "she wrapped him 
in swaddling-clothes and laid 
him in a manger," (Luke 2:7) 
and the Son of God had a human 
birthday. The Son of God was 
now Mary's boy. As He looked 
like His mother in the cast of 
His features, the color of His 
eyes, and the movement of His 
hair, so in His person He was 
"the image of the invisible 
God." (Col. 1:5) and John 
wrote: "We saw His glory—such 
glory as of the only begotten of 
the Father." (1:14). 

Without the Christmas of 
eternity the Christmas of time 

is meaningless music. Without 
the eternal Father, without the 
eternal Son, without the Most 
Holy Trinity "our preaching is 
groundless, and your fai th too is 
groundless." (1 Cor. 15:14). 
The divinity of Christ is the 
reality that makes Christmas, 
Christianity and Christians. 
This is the fai th of our fathers. 
The art of countless canvasses, 
the color of countless cathedral 
windows, the words of countless 
carols, the blood of countless 
martyrs, the purity of countless 
virgins, the love of countless mo-
thers, the sanctity of countless 
saints—all express the fai th in 
the divine Christ. The eternal 
Christmas, the timeless birth of 
the Son from the Father, is the 
infinite light that poked a finger 
through the black ceiling of the 
world to shine as a star over 
Bethlehem on the first Christ-
mas night. 

The great mystery of Bethle-
hem is expressed in one word—• 
love. Bethlehem makes God the 
property of everyman, not the 
sheltered orphan of philoso-
phers minds. Everyman under-
stands a child. A child is the 
living f ru i t of shared love. The 
Christ Child is the living f ru i t 
of the love the Father shares 
with mankind, his infinite love. 



JESUS AT BETHLEHEM: THE EXPRESSION OF LOVE 31 

The Holy Spirit is that eternal 
love of God, and by the power 
of the Holy Spirit Mary brought 
forth the Christ Child. Then the 
vague and distant thing that is 
the love of God became the close 
and human thing that is the 
affection of Jesus. Jesus is the 
love of God spoken in a language 
that man can understand. When 
He says "I am the way, the 
truth, and the life," men can un-
derstand it because they can un-
derstand Him. Bethlehem is the 
kindergarten of divine love 
where the rudest peasant and the 
smoothest savant can learn the 
meaning of the love of God. 
Simple shepherds learned it and 
Wise Men from the east. A man 
comes to the kindergarten of 
divine love at long last, after he 
has come away from the univer-
sities "empty-h e a r t e d." At 
Bethlehem he learns the long-
est t ruth in the shortest sen-
tence: "God is love." (1 John 
4:8). Then he repeats his lesson 
in a humble and grateful whis-
per: "In this has the love of 
God been shown in our case, that 
God has sent His only begotten 
Son into the world that we may 
live through Him." (4:9).-

What shall I say of Christmas 
present? Christ is as silent to-
night as He was the first silent 

night. The angels spoke for 
Him then and said, "Peace on 
earth." May I speak for Him 
now and say, "Peace on earth." 
The message is the same be-
cause the need is the same. Peo-
ple are giving books this Christ-
mas, books about peace, "Peace 
of Mind," "Peace of Soul." Peo-
ple are reading about peace, not 
because they have it, but because 
they want it. Man past and 
present is haunted by the un-
quiet heart. Nations too are an-
xious about peace, for they know 
that cold war is not the road 
that leads to it. Happily Christ-
mas can somehow take us be-
yond the world of dithers 
and dictators into the quiet cen-
ter of the hurricane. In the fort-
ress of the family on Christmas 
all seems secure "against the 
slings and arrows of outrageous 
fortune." 

Christmas comes for us when 
the days are coldest, when the 
days are shortest, and the nights 
longest. The cold drives men in-
doors, the darkness makes them 
light brighter fires. The earth is 
still, so men sing. Is Christmas 
the total sum got by adding 
cards to carols to gifts to ever-
greens? It is not, and everyone 
knows it is not. Christmas cus-
toms are accumulated from many 



32 "OP SAINTS AND KINGS AND THE PRINCE OP PEACE" 

lands and many peoples; they 
are all trying to say something. 
Christmas is first and last a fact, 
but it is also a memory. Is it 
not true that memories that 
sleep all year awake on Christ-
mas Eve? Christmas has the 
strange quality of making us 
more sensitive to joy and sorrow. 
For some reason we are more 
human, more thoughtful, more 
reminiscent, more kind, more 
loving. Is it not because a 
memory clings to this night? Is 
it not because on this day was 
born the one who loved men as 
no one else can love them, as 
only God can love them? 

I know that when most men 
try to imagine God, He seems 
like a fuzzy, foggy, cloudy nega-
tive in a solution. God to the 
average mortal is too vast to 

think of, too powerful to imag-
ine, and too frightening to make 
for consoling reflection. When 
he hears the latest figures on 
the age of the earth, the distance 
of the newest star seen with the 
newest telescope, the newest 
computation of the destructive 
power of the smallest particle of 
matter, the atom, he feels that 
He cannot imagine the world, 
much less imagine the God that 
made it. For God who put such 
men as us in such a world as 
this there was only one thing for 
divine love to do; make Himself 
known in a way that we could 
understand. Everybody can un-
derstand a child; everybody can 
love a child—especially Mary's 
Child and God's. That's why 
there is a Christmas. God bless 
you on it everyone. 



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 Nation»' 
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, the subsequent an-
swering of inquiries, must be met. . . . 

This radio hour is for all the people of the United States. To our 
feliow-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 leg* 
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 questioninir hearts. 



127 CATHOLIC HOUR STATIONS 
III 4 2 State«, the District of Columbia, and Hawaii 

Alabama Mobil«. WALA 1410 kc 
Montgomery : WSFA* 1440 kc 

Arizona Douglas....» i ...KAWT _ _ 1 4 5 0 kc 
Globe KWJR 1240 kc 
Phoenix... ......;_.: _ KTAR 620 kc 
Prescott ......... KYCA ....1490 kc 
Safford :.KGLU .1450 kc 
Tucson KVQA 1290 kc 
Yuma KYUM ...„1240 kc 

California Bakersfield KERO 1230 kc 
Fresno KMJ ... 580 kc 
Los Angeles KFI 640 kc 
Sacramento ..... KCRA 1340 kc 
San Francisco ' KPO 680 kc 
Santa Barbara :. .KIST ...„1340 kc 

Colorado Denver *r>A 850 kc 
Connecticut Hartford „.„. | » WTIC» 1090 kc 
District of Columbia Washington....' _ _ WRC 980 kc 
Florida Jacksonville . .......WJAX 930 kc 

Miami s WIOD 610 kc 
Orlando ... .„.„ WOR2 740 kc 
Pensacoia WCOA 1370 kc 
Tampa ... WFLA 970-620 kc 

Georgia Atlanta WSB 750 kc 
Augusta..: WTNT 1230 kc 
Savannah.... .„..„ WSAV 1340 kc 

Idaho Boise KIDO* 1380 kc 
Illinois. Chicago WMAQ 670 kc 

Peoria.: WEEK 1350 kc 
Indiana Elkhart WTRC 1340 kc 

Fort Wayne i ...WGL 1450 kc 
Indianapolis WIRE* 1430 kc 
Terre Haute WBOW 1230 kc 

Iowa .. Davenport WOC* 1420 kc 
Des Moines _ _ _ W H O . : 1040 kc 

Kansas Hutchinson ..._„ ; KWBW _ 1450 kc 
Wichita : KANS 1240 kc 

Kentucky Louisville 1 WAVE* 970 kc 
Louisiana Alexandria KYSL 1400 kc 

Baton Rouge WJBO 1150 kc 
Lafayette KVOL 1340 kc 
Lake Charles . KPLC 1490 kc 
Monroe ..... KNOE 1230 kc 
New Orleans I WSMB 1350 kc 
Shreveport KTBS* 1480 kc 

Maine .Augusta WRDO 1400 kc 
Bangor . WLBZ* 620 kc 

Maryland Baltimore Ì WTBO 1450 kc 
Cumberland... .WBAL inon kc 

Massachusetts Bosten , WBZ 1030 kc 
Springfield WBZA 1030 kc 

Michigan Detroit. WWJ _ 950 kc 
Flint WTCB 600 kc 
Saginaw— WSAM* _1400 kc 

Minnesota Duluth-Superior WEBC 1320 kc 
Hibbing WMFG _ _ _ 1 3 0 0 kc 
Mankato ...KYSM .1230 kc 
Minneapoiis-St. Paul KSTP 1500 kc 
Rochester KROC 1340 kc 
St. Cloud KFAM „ 1 4 5 0 kc 
Virginia WHLB 1400 kc 

Mississippi Jackson WJDX* 1300 kc 
Natchez WMIS 1240 kc 

Missouri Kansas City WDAF 610 kc 
Springfield KGBX 1260 kc 
Saint Louis „ ,..,„.,. KSD* _ 550 kc 



127 CATHOLIC HOUR STATIONS 
In 4 2 States, the District of Columbia, and Hawaii 

Montana 

Nebraska ... 

Nevada 
New Hampshire. 
New Mexico 
New York 

North Carolina-

North Dakota.... 

Ohio. 

North Platte 
Omaha 

Oklahoma 

Oregon 

Pennsylvania 

-Billings ! _ KGHL 
Bozeman KRBM 
Butte : : KG1R 
Great Falls KXLK 
Helena K X U 

... ...KODY 
WOW 

-Reno KOH* 
..Manchester WFEA 
-.Albuquerque KOB 
-Buffalo WBEN 

New York WNBC 
Schenectady ..... WGY 

-Asheville ___WISE» 
Charlotte. WSOC 
Raleigh . ....WPTF 
Winston-Salem WSJ S 

. Bismark I ........ KFYR 
Fargo ; ' • --'' WDAY 

. Cleveland WTAM 
L i m a . _ _ WLOK 
Toledo ...... WSPD* 
Zanesville WHIZ 

..Oklahoma City WKY* 
Tulsa KVOO 

. MoHfnrH I „..KMED 
Portland .. ....KGW* 

..Allentown .WSAN 
Altoona WFBG 
Erie WERC 
J ohnstown WJ AC 
Lewistown .—_—_.WMRF 
Philadelphia KYW 
Pittsburgh .KDKA 
Reading WRAW 
Wilkes-iBarre WBRE 
Williamsport £ 1 WRAK 

Rhode Island 
South Carolina. 

South Dakota -
Tennessee 

Texas 

Providence WJAR ; 
Charleston —WTMA 
Columbia...... WIS* 
Greenville : .WFBC* 
Sioux Falls KSOO-KELO ..1140-1230 kc 

_ 790 ke 
1450 kc 

_ 1 3 7 0 kc 
—1400 kc 
—1240 kc 

1240 kc 
_ 590 kc 
_ 630 kc 
—1240 kc 
—1030 kc 
_ 930 kc 
_ 660 kc 
_ 810 kc 
—1230 ke 
—1240 kc 

680 kc 
600 kc 
550 kc 
970 ke 

1100 kc 
1240 kc 
1340 kc 
1240 kc 
930 kc 

1170 kc 
1440 kc 
620 kc 

1470 kc 
1340 kc 
1230 kc 
1400 kc 
1490 kc 
1060 kc 
1020 kc 
1340 kc 
1340 kc 
1400 kc 
920 ke 

1250 kc 
560 kc 

1330 kc 

.Memphis... 
Nashville.. 

- W M C * 
..WSM* 
.KGNC* 

Utah 
Virginia-

Washington— 

Wisconsin 

Hawaii : 
* Delayed Broadcast 

<** AM and FM 

.. Amari Ilo  
El Paso KTSM* 
Fort Worth WPAB* 
Houston KPRC* 
San Antonio £ WOAI 
Weslaco KRGV* 

-Salt Lake City KYDL* 
.'Harrisonburg * * WSVA 
Martinsville WMVA 
Norfolk WTAR* 
Richmond.. WMBG 

-Seattle KOMO* 
Spokane. KHQ* 

..Eau Claire 1 j -WEAU 
La Crosse WKBH 
Marinette W M A M * 

-Honolulu KGU 

Revised as of March 6, 1949) 

_ 790 kc 
_ 650 kc 
- 1 4 4 0 ke 
_1380 kc 
_ 820 kc 
_ 950 kc 
- 1 2 0 0 kc 
- 1 2 9 0 kc 
- 1 3 2 0 kc 
_ 550 kc 
_1450 kc 
_ 790 kc 
- 1 3 8 0 kc 
_ 950 kc 
_ 590 kc 
_ 790 kc 
- 1 4 1 0 kc 
_ 570 kc 
_ 760 kc 



CATHOLIC HOUR RADIO ADDRESSES IN 
PAMPHLET FORM 

Pr ices Subject to change wi thout notice. 

OUR SUNDAY VISITOR is the authorized publisher of al l CATHOLIC H O U R ad-
dresses in pamphle t fo rm. The addresses published to date, al l of which a r e available, 
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