James McNamara

.





THE CATHOLIC SCHOOL IN

AMERICAN LIFE ,



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The Catholic School In
.

' f

American Life
Four addresses delivered in the nationwide Catholic Hour, produced by

the National Council cf Catholic Men, in cooperation with the

National Broadcasting. Company, from November 3, 1946
through November 24, 1946.

by

RT. REV. MSCR. T. JAMES McNAMARA

Superintendent of Schools in the Diocese of

Savannah-Atlanta

NATIONAL COUNCIL OF CATHOLIC MEN
1312 Massachusetts Avenue, N.W.

Washington 5, D.C.

Printed and distributed by Our Sunday Visitor

Huntington, Indiana



Nihil Obstat:

REV. T. E. DILLON

Censor Librorum

Imprimatur:

f* JOHN FRANCIS NOLL, D.D.
Bishop of Fort Wayne

Dsscfdfffscf



TABLE OF CONTENTS

Courage Or Crucifixion 1 7

Courage—A Civics Text 13

America’s Triple Arsenal For The Preservation of Human Values

—

The Home, The Church, The School :.

America’s Ideal: Not War But Peace

20

27





COURAGE OR CRUCIFIXION

Address given on

It was in the first year of the

ministry of Jesus Christ. The

Master had already declared

Himself, when in driving the

hucksters from the Temple, He

had dramatized His utter con-

tempt of those who would use re-

ligion to achieve illicit and un-

just gains. The Sanhedrin, the

Supreme Council of. the Jews,

had on a former occasion sent an

embassy to John the Baptist

which had enabled the Precursor

to declare himself and at the

same time to bring into bold re-

lief the greatness of Jesus. “He

it is who is to come after me,

who has been set above me, the

strap of whose sandal I am not

worthy to loose” (John 1: 27).

Now there comes to Him one

from the Sanhedrin, Nicodemus,

a rich man who was influential

in Jerusalem not only by reason

of his wealth of worldly posses-

sions but also because of his

high order of intelligence and

his distinction of noble rank.

Witness to the wondrous

deeds done in Jerusalem by

Jesus, Nicodemus had decided

his belief in Christ. Deep, deep

down in his heart there was the

November 3, 1946

conviction
,
but yet as the his-

torian narrates, “This man came

to Jesus by night , and said to

Him: Rabbi, we know that thou

art come a teacher from God;

for no man can do these signs

which thou dost, unless God be

with him” (John 3: 2).

As Nicodemus was taking his

leave of Jesus the dawn was

lighting up the Eastern sky.

Through the night position and

conviction had struggled for su-

premacy in this man’s soul.

Jesus made one last exhortation

to strengthen this vacillating

man. “Thou art a teacher in

Israel and dost not know these

things? Amen, amen, I say to

thee we speak of what we know

and we bear witness to what we

have seen; and our witness you

do not receive. If I have spoken

of earthly things to you, and you

do not believe, how will you be-

lieve if I speak to you of heaven-

ly things?” (John 3: 10-12).

And behold, the Saviour con-

cluded, the cause of judgment!

“The light has come into the

world, yet men have loved the

darkness rather than the light,

for their works were evil. For



8 THE CATHOLIC SCHOOL IN AMERICAN LIFE

everyone who does evil hates the

light, and does not come to the

light that his deeds may not be

exposed. But he who does the

truth comes to the light that his

deeds may be made manifest, for

they have been performed in

God” (John 3: 19-21). Nico-

demus stole away not only from

the presence of Jesus but tried

likewise to steal away from the

insistent promptings within his

mind and heart.

It would seem that something

in the nature of a parallel could

be observed between the history

of Nicodemus and the history of

our Country in which values

that were so clearly stated at its

founding have been progressive-

ly lost sight of with the passing

of the years. Let our prayer be

that we will not have to suffer

crucifixion in order to declare

our conviction as a Nation. As

our Country seeks to bind up the

wounds of a stricken world and

seeks likewise to establish this

wounded world on the secure

props of true democracy, it be-

comes increasingly evident that

she suffers from not having

formulated her basic premises

into a philosophy of government.

When our representatives sit

in conference with delegates of

foreign powers and work with

them to establish a new world

order out of which will come the

promise of a peace nostalgically

longed for by men everywhere,

they are at a disadvantage.

Foreign representatives possess

a political philosophy different

from our own and they know

well the ends they seek, the

means to achieve those ends and

more important the “why” of

these ends and means. Theirs is

a philosophy in action.

It is true that we can speak

emotionally in terms of Demo-

cracy, Liberty and Freedom but

we find these terms flung back

at us with entirely different

connotations. I do not doubt the

sincerity of those who use these

terms differencly. In their

scheme of living words have

taken on a new meaning and old

values, rooted in absolute truth,

have become obscure because

the substance that gives them

. meaning and vitality has been

watered down until they remain

but emotional catch-phrases

emptied of the persuasive force

of truth.

“We hold these truths to be

self-evident,” so believed and so

stated the founding Fathers of

our country, self-evident, ad-

mitting of no contradiction,

carrying within themselves the



COURAGE OR CRUCIFIXION 9

force of persuasiveness. Those

with whom our country must

build if there is to be One World

and peace in that world, even

though they use our terminology

by way of comment on this most

fundamental declaration of our

country's profession, in effect

say “so what," to use a collo-

quialism. It is tragic but it is

true that their casual and sear-

ing retort finds a re-echoing re-

response in many quarters

throughout our land.

Thank God this re-echoing re-

sponse does not come from the

minds and the hearts of the

school children of America.

These minds and these hearts,

untouched by the pragmatism of

a callous world, still cling at

least emotionally to the princi-

ples which have made our coun-

try the highest exemplar of

human liberty among the na-

tions of the world. When I say

the school children of America

I do not speak simply of those of

tender years but I refer as well

to those young people who are

fast approaching the end of

their formal academic training

but whose maturing years have

not blighted the vision of youth.

I recall, if I may speak per-

sonally, a meeting which I at-

tended on the campus of a

Teachers' College in our South-

land. The meeting was called by

a religious organization which

enjoyed the prestige of faculty

recognition, and in attendance by

invitation were faculty and stu-

dent representatives interested

in the spiritual welfare of the

student body. Likewise in at-

tendance were the ministers of

the city in which the college was

located and the speaker, a Cath-

olic priest. The student body

numbering some sixteen hun-

dred represented a good cross-

section of the state and the col-

lege itself was state supported.

The students for the most part

were members of the major non-

Catholic denominations.

In addressing the meeting the

speaker remarked that the

youngster of today is not unlike

the youngster of the generations

which have gone before him, for

he too wants to believe. His

heart likewise reaches out in its

quest for an explanation of

things. He differs from those

who have gone before in that he

does not accept on the testimony

of his elders but wants to know

the why and the wherefore of

Faith. Emotionally he still

clings to the values which give

meaning to his way of life but

he lacks the training to estab-



10 THE CATHOLIC SCHOOL IN AMERICAN LIFE

lish these values intellectually.

By way of illustration it was

pointed out that the youngster

of today wants to come to real-

ize that Christ Jesus is not only

a powerful emotional factor but

is, indeed, an historical reality

concerning Whom history bears

clearer and more irrefutable

testimony than it does of any

other whose name adorns its

pages. As the speaker continued

to describe students and youths

generally, as he had come to

know them from close obser-

vation and intimate conver-

sation, he was interrupted by a

student who exclaimed enthusi-

astically: “That is what we

want, just as Father has de-

scribed. Too many people come

out of homes where emotional-

ism serves as the basis of Faith.

We want reasons for believing.”

And reasons there are, so

solidly grounded in common

sense and so firmly established

in correct thinking that the

Founding Fathers of America

could say of those which were to

constitute the fundamentals of

the nation's political structure

that they are self-evident truths,

admitting of no contradiction,

convincing by their very nature.

Now these reasons, these

truths are challenged, challenged

as never before in the history of

Christian civilization, challenged

by a philosophy of negation in

action, a philosophy which by its

very denials is a complete con-

tradiction to all that is implied

in the phrase, the American

Way, but which uses our termin-

ology to confuse us and to

achieve its ends.

Why does this philosophy suc-

ceed in confusing us even as it

uses our own terminology? Be-

cause we, as a nation, have con-

tented ourselves with an emo-

tional acceptance of these truths,

religious truths mind you, which

are the bases of the American

Way of Life. We, as a nation,

have not been confronted until

now with the necessity of ration-

alizing these truths.

Catholic schools teach the re-

ligious principles which inspired

our form of government and

upon which its survival depends.

The graduates of Catholic

schools view in the perspective

of religion the duties and privi-

leges of American citizenship.

Their understanding of citi-

zenship is by no means alien to

the American tradition in edu-

cation; even a casual reference

to the history of American edu-

cation will reveal that the Amer-

ican schools which our founding



COURAGE OR CRUCIFIXION 11

fathers attended laid great

stress upon religious instruction

as an ihdispensable element of

training for citizenship. Were

it not for the hysterical bigotry

of the Civil War period, re-

ligious instruction would never

have been banned from the

public schools. Indeed, the uttei

secularization of contemporary

public education has far outrun

the intention of the sincere men

who tried to quell sectarian con-

tentions by eliminating religion

from the public school. Many

clergymen and educators are

now agreed that the whole ques-

tion of the relationship of re-

ligion to public education needs

to be reexamined in the light of

present-day conditions. We can-

not trust the future of America

to religious illiterates.

Despite their fundamental

differences, the public schools

and private schools conducted

by religious denominations are

not competing institutions. The

private schools are not needless

duplications of the public edu-

cational facilities, nor are they

a divisive force in the commun-

ity. On the contrary, the two

systems of education, public

and private, are partners in

American education. The two

are related by a common public

purpose, the training of the

American citizen and by mutual

helpful contact which frequently

draws together representatives

of the two systems in projects

for the social betterment of the

community.

In fact, democracy in Amer-

ican education is safeguarded by

the continued existence of two

systems of education—both ap-
proved by the State, both aware

of their important public obli-

gations, both enjoying full free-

dom from control of one by the

other. Eliminate the private re-

ligious schools, and the result in

American education is uniform-

ity. In that event, education

would become the potential tool

of the destructive influence of

totalitarian rule, wherein one

party, the Government's Party,

alone has the right of suffrage;

wherein the citizen conforms or

suffers liquidation.

The observance of American

Education Week should prompt

the thoughtful citizen, and God

knows each citizen should be

thoughtful, to evaluate anew in

the light of threatened changes

in our world's political thinking,

the Educational System of to-

day. This is imperative because

out of this system will come the

guardians of tomorrow’s liber-



t

THE CATHOLIC SCHOOL IN AMERICAN LIFE12

ties and tomorrow’s freedoms.

Either we of today stand guard

now or tomorrow we may stand

atop another Calvary at the foot

of another cross.

Crucifixion is a threatening

and discouraging term but no

more threatening and discour-

aging than current newspaper

headlines. Perhaps crucifixion

will prove the crucible out of

which will be distilled with

greater clarity our Country’s

basic political philosophy. Cruci-

fixion must inevitably follow un-

less the genesis of our Country’s

ideals and standards is ration-

ally understood by the rank and

file of our citizens.

Let us ask ourselves again if

there can be a parallel between

the history of Nicodemus and

the history of our own country

as she seeks to hold fast to her

political convictions. Until now

those political convictions have

not been formulated into a dis-

tinctive philosophy of govern-

ment. Because of hostile groups

among her citizenry our Coun-

try has been fearful of making

a forthright declaration of the

truths which give meaning to

her aspirations. Must we, per-

force, as a people, stand at the

foot of a cross before we will

openly declare our convictions?

God spare us crucifixion!



COURAGE—A CIVICS TEXT
Address given on November 10, 1946

The season of humiliations

had indeed passed. Humanity,

united with divinity, its head

bowed in death on Calvary, finds

the earth under the weight of

the cross breaking the bonds and

loosening the shackles by which

men’s souls had been robbed of

their vision. Yes, humanity, as

the head of Christ droops in

death, finds its eyes raised to a

recaptured perspective in which

life is revealed in its fulness of

meaning. Witnessing to the

triumph of the cross and to the

freedom which had come to

men’s souls with the passing

of the season of humiliations,

. . the earth quaked, and the

rocks were rent, and the tombs

were opened, and many bodies

of the saints who had fallen

asleep arose . . .” (Matthew 27 :

51-53).

From the lips of the Roman

Centurion came the testimony,

the substance of which from

generation to generation was to

dissipate men’s fears, establish

their faith and sustain their

hopes. This pagan, as the earth

trembled beneath his feet and

he heard humanity’s cry come

forth from the parched lips of

its Savior, exclaimed, “Ay, truly

this was a. just man; this was

indeed the Son of God.” In the

hearts of the soldiers who had

stood with their leader “over

against Jesus” atop the hill of

crucifixion, the testimony of the

Centurion was re-echoed. They

together, leader and soldiers, in

their fears, their faith, and

their hopes, gave voice to the

heart of all mankind. Recog-

nizing that God through Christ’s

humanity made expiation -on

Calvary’s cross, men’s sights

were raised anew to that vision

which God in the beginning had

established for the children of

men. c

Ever since, men in their gov-

ernments have sought more or

less successfully to state as the

foundation of their political

structure the truths which con-

stitute the substance of this

vision. It was not, however, until

eighteen centuries after Calvary

that the highest and most com-

plete political declaration of

these truths was formulated.

With a courage, born of exile

from home for conscience’s sake,



14 THE CATHOLIC SCHOOL IN AMERICAN LIFE

the Founding Fathers of our

glorious nation gave to the

world in their Declaration of

Independence, the classic politi-

cal expression of those truths

brought from obscurity by the

death of the God-Man on

Calvary.

July 4, 1776, is more than the

birthday of a nation; current

events dramatize it as the pole

star of the race of men strug-

gling ever against the destruc-

tive forces of slavery. Emanci-

pation from the slavery of sin

came with crucifixion on Cal-

vary. The Blood of the Redeem-

er of mankind, flowing into the

stream of humanity, re-estab-

lished the priceless worth of

the human personality. Down

through the ages since Calvary,

there have come tyrants who

would re-enslave men and blot

out the individual's personal

worth. Always, too, since Cal-

vary there have been men, bor-

rowing knowledge and strength

from Calvary's redemptive force,

who, in the words of the Found-

ing Fathers, could mutually

pledge to each other their lives,

their fortunes, and their sacred

trust in defense of man's God-

given and God-restored freedom.

These Founding Fathers acted,

as they themselves state, with a

firm reliance on the protection

of Divine Providence.

Out of this deep and abiding

trust in the Providence of the

good God, the representatives of

the United States of America, in

Congress assembled, July 4,

1776, brought forth a document

unique in the political annals of

mankind.

We, of this modern America,

have inherited the priceless

legacy of freedom so clearly

defined by those to whom our

country owes its origin. We, of

this modern America, reviewing

current events, wonder whether

the newspaper headlines are but

the passing shadows of a season

of humiliations that we perforce

must suffer. Will we, before

crucifixion, rise to the heights of

Calvary and recapture the vision

which gives meaning and sub-

stance to our boast of freedom

and strength to our stand for

liberty? In the death on Calvary

a new hope and a new courage

came into the hearts of men.

From the crucible of sufferings

on Calvary was distilled a

strength which has enabled men

to rise above petty ambitions

and declare themselves for those

principles which give life mean-

ing and make it purposeful.

Nicodemus, the member of the



J

COURAGE—A CIVICS TEXT 15

Sanhedrin, who, it seems, only

at the hour of crucifixion, cou-

rageously declared his faith in

the God-Man, has many counter-

parts in the world of the present

time.

Today, we, as a people, are

challenged by a political system

which is the negation of our

own. In effect, we are asked to

demonstrate that we genuinely

cherish for ourselves and for

others the spiritual and intellec-

tual freedom of which we boast.

We are challenged to show that

we are willing to sacrifice to pre-

serve them. By implication we

are asked to prove that these

freedoms, which have made for

progress on the part of the race,

are still the means whereby men

can steadily advance their own

development.

Must we, as a people, ex-

perience crucifixion before we

will profess openly the validity

of the premises on which our

country’s Declaration of Inde-

pendence and its Bill of Rights

rest? Must we, as a people, have

part in crucifixion before, like

the Centurion, standing “over

against Jesus,” we declare

courageously our attachment to

“the laws of nature and nature’s

God”?

Looking back upon the as-

sembly of July 4, 1776, we see

there the position the citizens

of this nation must assume if

we are to hasten the passing of

the season of humiliations. Look-

ing back, we see the position

which, once assumed, should

save us the horrors of cruci-

fixion. Looking back on that

historic assembly, out of which

came our nation, the United

States of America, we see there

men of varying shades of re-

ligious belief. While not uni-

form in the practices of religion,

or in the content of dogma, they

were united in the acceptance of

that central sweeping dogma

which gives integrity and soli-

darity to the race of mankind

and establishes the equality of

all before God and governments.

They, Protestant, Jew, and

Catholic, on that memorable

Fourth of July, 1776, “with a

firm reliance on the protection

of divine Providence,” jointly

and unitedly professed their

common faith.

One hundred and sixty years

have passed since Protestant,

Jew, and Catholic, acting to-

gether, gave to the world this

classic political Declaration of

what was written first in the

race’s oldest document, the Book



16 THE CATHOLIC SCHOOL IN AMERICAN LIFE

of Genesis, and later brought

out into bold relief on the

heights of Calvary. In these one

hundred and sixty years, under

the impact of economic changes,

men have become confused and

bewildered while striving for an

economy which would reflect the

equality politically declared by

the Founding Fathers. Seeking

the good things of earth, they

have lost sight of the self-evi-

dent truths which alone can

rationalize and support their

strivings. Emotionally moti-

vated, they have pulled away

from the safe and secure moor-

ings of reason.

This is, indeed, a time of

crisis. National unity is threat-

ened, and strange as it may

seem, the threat is from within,

because there are so many in

our civic life who get their in-

spiration by fixing their eyes on

the earth. “In God We Trust” is

to them something archaic,

something in the nature of a

pietistic hangover. If national

unity, in defense of American-

ism, is to be had, then all en-

joying the rights and privileges

of American citizenship must

rededicate themselves to certain

religious truths, as proclaimed

by the Founding Fathers, and

described by Thomas Jefferson,

the Apostle of Americanism, as

self-evident.

His Holiness, Pope Pius XII,

in Sertum Laetitiae, a letter ad-

dressed “to the Church in the

United States,” reminds us that

“we must make possible a salu-

tary union of thought and policy

between Catholics and other be-

lievers in God.” “It is impres-

sive,” the Holy Father writes,

“that the Spirit of God still

dwells in the multitude.” This

salutary union of thought and

policy, enunciated by the Pope,

we Catholics of the United

States see reflected in a measure

in our country's dual system of

education. The Catholic school

and the public school are both

equipped to train intelligent

American citizens; both are ap-

proved by the state. Each ex-

periences the same concern in

the crisis through which our

nation is passing as it endeavors

to bring the curative power of

its political and religious faith

to a world that is stricken.

Catholic schools in partner-

ship with public schools in seek-

ing to achieve the American

educational objective of better

citizenship serve as a ferment to

keep active in the life of the

nation the self-evident truths of

our country's Declaration of



COURAGE—A CIVICS TEXT 17

Political Principles. Not in com-

petition, but through cooper-

ation, the Catholic school with

the public school serves the wel-

fare of the nation by training

its pupils and students for in-

telligent participation in the

rights and duties of citizenship.

In the spirit of the members

of the Congress assembled . on

July 4, 1776, the Catholic school

insists that, education should

concern itself, not alone with

mere knowledge, but with the

inculcation of the causes which

give meaning and purpose to the

objectives which education sets

itself.

Because the public school has

as yet been unable to formulate

a civics text which would escape

the charge of sectarianism and

thus be acceptable to all, the co-

ordinating philosophy, stem-

ming from the Declaration of

Independence, has not rooted it-

self in the curriculum of Amer-

ican schools financed by public

funds. Until such a text is

formulated, the Church school

will be the ferment keeping

active the cause on which are

based Americanism and its

unique championing of human

dignity, human liberty and

human freedom.
0

The Catholic school, public in

all things save its method of

support, centers on the sacred-

ness of the human personality

and insists that man's highest

natural endowment is that of

free will wherein the Creator

gave to him the faculty and

capacity of returning love for

love, service for service, the

fulfillment of duties for the

exercise of rights. Its class-

rooms, from kindergarten to

grade and high schools into col-

lege and university, are not un-

like the classrooms of schools

under public auspices, except

that religious pictures and

crucifixes combined with the

teachers' garb stress the in-

herent dignity of the individual

and the moral obligations this

dignity entails.

Again, its classroom instruc-

tions are not unlike the class-

room instructions in schools

under public auspices save that

through the instructions in the

Catholic school, like a golden

thread, there run the truths

which the Declaration of Inde-

pendence enunciates as self-evi-

dent, and more, the truths which

make of life a totality extending

the bounds of time. The teach-

ings in our Catholic school

demonstrate the citizen as a

child of God, having obligations



18 THE CATHOLIC SCHOOL IN AMERICAN LIFE

to fellow citizens and to the

state.

From the acceptance and ful-

fillment of these duties will flow

an order resulting in peace and

tr mquility. This teaching sup-

plies motives for the fulfillment

of obligations, even though the

fulfillment at the moment seems

antagonistic to self-interest. In

a word, the Catholic school

points the Way, which is Christ;

teaches the Truth, which is

Christ; urges the Life, which is

Christ. Its instruction seeks to

form the child into a citizen

charged with making secure his

eternal welfare through serving

the welfare of the nation.

Conscious of the high destiny

of the nation as our wounded

world's workshop of human

values, the Catholic school knows

that this destiny arises from our

country's Declaration of Inde-

pendence. Unless the super-

natural aspect of the premises

of the Declaration's corollaries

of human freedom and human

liberty are recognized, they be-

come meaningless and ineffec-

tive. Realizing this, the Cath-

olic school is distressed that a

vague sort of emotionalism in

the thinking of so many citizens

is the only prop to support the

cause of freedom and liberty.

The Catholic school, in its

anxiety to preserve American

values which are likewise Chris-

tian values, looks hopefully to

the future now that world dis-

tress and totalitarian challenge

are forcing a re-examination of

premises. More and more, de-

velopments show that freedom

and liberty do not result from

legislative enactments, but from

the Providence of an all-wise,

and all-loving Creator. More and

more, too, developments threat-

en crucifixion. It is the prayer

of the Catholic school child and

the Catholic school authority

that American faith, as enun-

ciated in our country's Declara-

tion, will re-assert itself and

force the formulation of a civics

text which will elaborate on

causes as well as on effects;

which will profess and ration-

alize American faith as well as

the benefits that faith estab-

lishes.

Looking to the signers of our

country's Declaration, we see

there Protestant, Jew, and Cath-

olic, men of varying shades of

belief, but all concurring in the

acceptance of certain super-

natural principles which give

meaning and substance to Amer-

ica's boast. Looking to our

country's practice, we read as



COURAGE—A CIVICS TEXT 19

the basic tenet of American

economy, “In God We Trust,”

and we find in Executive Procla-

mations the conviction that

thanks should be returned to

God.

We, of the Catholic school,

would like to believe that

eventually all the schools of the

nation will incorporate in their

civics text the whole American

tradition of belief and trust in

God and the necessity of return-

ing thanks to God. A civics text

declaring and giving the reasons

for America’s faith could dissi-

pate confusion and establish or-

der at home and enable the world

at large to understand the better

America’s aims and objectives.

Such a civics text seriously and

sincerely taught, could so in-

doctrinate the children of the

schools that within their own

generation they would constitute

a valid hope for a lasting and

just peace.

Our country, with its harness-

ed atomic energy, has the ca-

pacity of shaking the world with

fear; with its faith declared and

expounded, it has the capacity

of sustaining men’s hopes for a

better and more peaceful world.

The pledge to our stricken world

is not in energy stored and as-

surances given, but rather in

the declaration of principles

made and integrated in the na-

tion’s life. Our prayer is that

we, as a nation, with courage

will so declare our faith, and so

act accordingly that exempli-

fying the truths, which were

salvaged on Calvary, we, and the

world through our leadership,

might escape the sufferings of

crucifixion.



AMERICA’S TRIPLE ARSENAL FOR THE

PRESERVATION OF HUMAN VALUES—
THE HOME, THE CHURCH, THE SCHOOL

Address given on November 17, 1946

The story is told that on the

morning of May 31, 1889, a

workman passing below the dam

which held in check waters

threatening life and property in

the city of Johnstown, Pennsyl-

vania, noticed a slight trickling

of the water through an almost

invisible crevasse in the giant

embankment. The seepage of

water through this small open-

ing seemed so little in compar-

ison with the waters held at bay,

that the workman passed on giv-

ing it but scant reflection. That

night thousands of lives and mil-

lions of dollars in property were

lost, all because a heedless pass-

erby did not think that so

slight a seepage * could bring

about destruction.

In France and Flanders twen-

ty-eight years ago on a gray

November day, bugles blew the

“cease fire” which stopped the

flowing of a river of blood and

ended a world war. A war, we

were told, that was to end wars

;

a war which was to make the

world safe for Democracy. Men

who were there on that chill No-

vember morning, tell us that

there was a strange new look

in eyes that had stared grimly

beneath steel helmets. And no

wonder, for the world's man-

hood now looked forward to life

instead of death.

With life beckoning, hope came

into the hearts of these sorely

tried veterans of strife; a hope

that their sufferings were not

in vain, and that in consequence,

a new day was dawning for man-

kind. As we look back in retro-

spect over the years that have

passed since the Armistice si-

lenced the guns of that first

world conflict, we are reminded

that those who survived that

horrible carnage anticipated the

future with hope, because they

firmly believed that they, by

force of arms, had proved that

right must inevitably prevail

over might. They also looked

forward with hope because they

thought the philosophy funda-

mental to true democracy had

not only survived brutal force,

but had actually gained the as-

cendency in men's thinking and

acting.

In the years that followed im-



- AMERICA’S TRIPLE ARSENAL 21

mediately upon the close of that

suicidal conflict—years of un-
paralleled prosperity

;
years, too,

of unparalleled excesses—no one
took seriously a certain beer-

parlor agitator whose philosophy

of government was so at vari-

ance with the philosophy of gov-

ernment for which men had bled

and died, had fought and won.

His philosophy was considered

as so much seepage by a world

sick of strife but a world sure of

itself. Charlatan, this man may

have been
;

demagogism may

have been his methods. But at

least it could be said of him that

he was alert, more active, more

fired by zeal, although a false

zeal, than those who took him

lightly and to whose places of

command he would eventually

succeed.

While others, secure in their

positions of authority, under-

estimated the power of seepage,

he, realizing its power, continued

his lightly-regarded campaign,
%

eventually weakening and finally

destroying the structure of exist-

ing government. At first re-

garded as a Gilbert and Sullivan

tragedian, Hitler emerged from

the wreck of government the

symbol of strength for a peo-

ple poisoned and weakened by

the seepage he caused to flow.

In this, our country, we must

begin to take stock, rearrange

our house, and look to its foun-

dations, if the seepage that is in

evidence . here is not to destroy

us. If we do not, then we de-~

serve the deluge that threatens

us and the consequent destruc-

tion that will follow in its wake.

Contemporary America has only

begun, and that remotely, to

sense the danger that threatens

life, liberty, and the pursuit of

happiness. Gradually, but per-

sistently, Secularism—and this
is the seepage to which I refer

—

is working away at the dam of

fundamentals, which have held

in check the waters of subver-

sive and perversive doctrines

that seek to contaminate the

stream of our national life. In a

way, we ourselves, have contrib-

uted to the flow of this seepage

which threatens the very ground-

work of our national structure.

We, Protestant, Jew, and Cath-

olic, holding in common those

religious truths which constitute

the basic premises of American-

ism, are yet to agree on a civics

text which will bring to the

school children of America a

knowledge of all that is implied

in the term Americanism. In-

structed in the form and the

mechanics of our nation’s politi-

cal structure, the average school

child lacks a knowledge of thq



22 THE CATHOLIC SCHOOL IN AMERICAN LIFE

reasons out of which this form

developed and for which the

mechanics were evolved as a

guarantee.

Treatment of minority groups

in America is proof conclusive

that we, as a people, either are

not cognizant of the basic pre-

mises on which our nation

stands, or we are as yet to be

instructed fully in them. In

either case, American Education

has fallen short of its objective.

Yes, it is true that as a people

we know what is implied in the

Bill of Rights, but we do not

know to all intent and purposes

what is stated in the Declara-

tion of Independence. The body

of the law we feel: the spirit of

the law we fail to teach under

public auspices lest there come

the charge of sectarianism. By

neglecting the spirit, while em-

phasizing the form and mechan-

ics of our unique Democracy,

there has resulted a sort of dis-

tortion in the thinking of many.

This distortion is best described

in the words of a prominent edu-

cator of an equally prominent

Southern university. Lamenting

the progressive obscuring of the

religious values, which are basic

to the American concept of De-

mocracy, this distinguished edu-

cator charged that a new re-

ligion was evolving in America,

the Deification of Democracy,

which comprises the worship of

the will of the majority, where-
•

in that will means the blotting

out of life, liberty and the pur-

suit of happiness, as these rights

relate to so-called minorities

within the body politic. Democ-

racy, so understood, is seepage

working away at the dam of

fundamentals in our national

structure. It is seepage widen-

ing divisions among the nation's

citizens, threatening to sweep

away those essential safeguards

of life, liberty and the pursuit of

happiness, which twenty cen-

turies of Christianity have es-

tablished, supported and sus-

tained. There can be no com-

promise, and certainly there can

be no acceptance.

Secularism is so insidious that

if given but slight ground, it will

threaten the whole structure of

supernaturalism; if its seepage

is not checked, its waters will

engulf fundamentals to such an

extent that only the faintest sug-

gestion of them will remain.

It is, indeed, the hour of crisis

and Democracy can survive only

to the extent that religion flour-

ishes.

The Catholic Church, knowing

how intimately interwoven are

religion and Democracy, seeks

the preservation of human val-



23AMERICA’S TRIPLE ARSENAL

ues, which true Democracy safe-

guards, by stressing the essen-

tial importance of the inter-re-

lation between home, Church and

school. So determined is the

Catholic Church that this essen-

tial importance will not be over-

looked, she calls upon the home

to support both Church and

school. So militant is the Cath-

olic Church in defense of hu-

man values, that she insists that

both home and school determine

their objectives in accordance

with God’s plan in creation.

From time immemorial, the

home has been the great educa-

tive agency, and, in 'the eyes of

the Church, the prime educative

agency. Before the development

of our vast modern school sys-

tem, the child received his prep-

aration for life within the fam-

ily circle. Today, even with that

school system, the Church still

regards the home as the school

of schools, and the parent as the

teacher preeminent. Unfortu-

nately, this is not always so in

this streamlined age in which

we live, when apartments have

taken the place of homes, pent

houses the place of mansions,

and automobiles the place of

babies.

Now, sad to say, in many

cases the home is only incidental

to the school, and the school has

become not only parlor, bedroom,

dining-room and bath for the

child, but in a sense mother and

father, brother and sister as well.

Here the child is supposed to de-

velop those domestic virtues

without which good citizenship

is impossible. Today the school

is expected to so ground the child

in desirable practices that par-

ents will be released from their

God-given obligation of fashion-

ing and forming the true man

and the true woman of character.

The Catholic Church insists

that the school at best is* only

supplementary to the home, aid-

ing and assisting, but never

taking the place of the home.

She knows that the home is the

very center of the child’s emo-

tional, physical, intellectual and

moral life. Here habits and

attitudes are determined. There

is no doubt but that impressions

made by parents are more fre-

quently than not indelibly stamp-

ed and seldom erased from the

memory of children. Where the

home fails in its duties and ob-

ligations, the Church and school

rarely succeed. It is from the

home properly motivated that re-

ligion and democracy draw their

greatest strength. It is from the

home grounded in religious truth

that the Catholic Church attracts

her teachers whose religious con-



24 THE CATHOLIC SCHOOL IN AMERICAN LIFE

secration dramatizes for pupil

and student those supernatural

truths which are the very e»

sence of true democracy.

And so the Catholic Church

reminds parents that God has

entrusted them with that which

reflects, not only themselves, but

Him as well. In a word, the

Church charges parents to create

that environment out of which

the child committed to their care

will be enabled to achieve a life

unending, a liberty never degen-

erating into license, a happiness

giving peace within and con-

tributing to the peace of others.

In the classroom, the Catholic

Church commits the child to the

care and instruction of one whose

very garb suggests those do-

mestic virtues which are the

firmest props of morality and the

securest foundations of true De-

mocracy. Here the nun, and she

constitutes eighty percent of

Catholic school teachers, inte-

grates religious truths with the

content of other subjects. In

this integration, she enables the

pupil and student to escape the

debilitating influence of secular-

ism, for to her the content of

all subjects to be taught is part

of the plan of an all-wise and an

all-provident Creator. Her meth-

odology is to give practice in the

social virtues and to develop at-

titudes that are at once con-

sistent with the Christian and

the American philosophy of life.

Strengthened by prayer, the

nun's whole character is the

product of consecration to God

through the formation of the

true and perfect Christian in the

lives of the little ones committed

to her instruction. With her

teaching is no profession; it is

a vocation to which she accepts

the call to form men and women

of character. It is a life’s work

subject in no manner to the

vagaries of time and circum-

stance. Perfection in teaching

means for her greater security

in the attainment of eternal sal-

vation, which alone prompts her

dedication to the desirable ob-

jectives of the classroom. She

knows that the better she quali-

fies herself for the teaching pro-

fession, the more God is pleased

with her, and so she does not

content herself with mediocrity

in her chosen work. Her educa-

tional objective is the harmoni-

ous development of the whole

child and all his faculties. To

cultivate and strengthen child,

body and soul, mind, heart and

conscience, she knows is the

business of true education. From

her own Catholic training, the

nun has the conviction that Edu-

cation pemeated Through and

I



AMERICA’S TRIPLE ARSENAL 25

through with the sublime truths

of Religion, makes not only for

the highest type of citizenship

in the Kingdom of God, but

makes likewise for the highest

type of American citizenship.

As an American, the Catholic

teacher rejoices that this con-

viction is supported by no less a

person than he whom history

terms as the “Father of Our

Country.” “Of all the dispositions

and habits,” said George Wash-

ington, “which lead to political

prosperity, religion and morality

are indispensable supports. In

v^in would that man claim the
A.

tribute of patriotism whc should

labor to subvert these firmest

props of the duties of man and

citizens. Whatever may be con-

ceded to the influence of refined

education on minds of peculiar

structure, reason and experience

both forbid us to expect that

national morality can prevail to

the exclusion of religious prin-

ciples.”

This conviction of the “Father

of Our Country,” so reminiscent

of our country’s Declaration of

Independence, is re-echoed today

more and more by thinkers m the
American field of education. The

eminent head of the Department

of Philosophy in one of the coun-

try’s leading universities, a non-

Catholic, speaks as follows

:

“Religious development is just

as essential as it is intellectual.

Anyone who thinks otherwise is

a moron. We have altogether too

many intellectual, or artistic, or

musical geniuses who are re-

ligious morons. Religion and

Education should go hand in

hand to achieve the final goal of

a life better fitted for success.

Religion is necessary and should

find a place in every educational

institution, from the primary

school to the university, through-

out the land.”*

With religion the citizen is a

creature of God, dedicated to

preserving the dignity with

which God has endowed him.

Without religion he is simply the

creature of the State, a pawn

in the play for power on the

part of those who would use him

to achieve omnipotence for a

State of their own creation. With

religion properly inculcated, the

citizen, even though he fails in

his upward climb, must ever

seek not only his own welfare

but the welfare of all others as

well. Without Religion indoc-

trinated with the doctrine of sur-

vival, the citizen is motivated by

fear and the determination to

survive even though survival

*Dr. Charles Gray Shaw—New
York University.



26 THE CATHOLIC SCHOOL IN AMERICAN LIFE

means liquidation for his fellow

citizen.

The Church in the Catholic

philosophy of Education becomes

the bond between home and

school. She belongs to neither

exclusively, but very definitely is

part of each. To her, parents,

pupils and teachers are God’s

children to be guided along the

way to that full and rich ma-

turity that can be found only

in Christ.

Because the family is not a

perfect society, that is, because

it is not, out of its own resources

capable of attaining fully its end,

, it needs the help of other in-

stitutions or societies. The

school is one of these, and the

Church is solicitous that the

school serve the home as an

adjunct a.id not as an usurper.

In Home, Church and School,

the Catholic Church charges

parents, pastors and teachers to

take due care that this noble

concept of child and pupil is

never obscured. The Catholic

Church looks with alarm on the

threat to this noble concept,

which emanates from the secu-

larizing influences so rife in the

wrorld today.

Seeing the seepage of secular-

ism gradually widening the gap

in the dam of fundamentals, the

Catholic Church prayerfully,

through her head, the Pope of

Rome, calls for a salutary union

of thought between Catholics and

other believers in God. (Sertum

Laetitiae) In the midst of crisis,

the Catholic Church is happy in

the knowledge that her schools,

from primary to university, to-

gether with other religious

schools in the nation, enable the

educational system of America

to reflect totally the philosophy

of government which has made

the United States the highest

exemplar of human liberty and

human dignity. Hopefully the

Catholic Church looks to the fu-

ture, knowing that this philos-

ophy of government, once it takes

hold in its fullness of meaning on

the thinking of the citizens of

the United States, the home, the

Church and the school will stand

forth conspicuously as the triple

and secure arsenal of human

values.



AMERICA’S IDEAL: NOT WAR BUT PEACE
Address given on November 24, 1946

The pattern for world peace

and peace within the nation was

formulated on July 4, 1776. In

their Declaration of Independ-

ence on that epoch-making day,

the Founding Fathers, as the

legally-constituted representa-

tives of a nation conceived in

suffering and born of conscience,

laid the groundwork on which

alone can be built a just and

durable peace. In the principles

they enunciated is found the

only secure prop for peace among

nations and within nations. In

committing themselves and fu-

ture generations of Americans

to an acknowledgment of God

as the Author of life, liberty and

human happiness, they put be-

yond the jarring self-interest of

men the welfare of the nation

and of individuals within the

nation. In so committing them-

selves and future generations of

Americans, they established the

United States of America as a

nation of believers. In the vir-

tue of Faith, they saw the way

to rise above the clashing in-

equalities of life and to save

men from the arbitrary enact-

ments of their fellows.

Amid the trials and tribula-

tions, the disappointments and

the sorrows of a subject people,

the Founders of this nation were

enabled to see with that clarity

which Faith alone, stimulated by

suffering, could engender. They

turned to nature and to nature's

God and found the principles for

a just and durable peace. The

Faith that was theirs, we of

this generation must re-kindle if

we are to retain our precious

heritage of freedom. The Faith

that was theirs, we must live if

our nation is to fulfill its high

destiny to a stricken world.

Strange as it may seem, with

educational opportunities within

the reach of all, we, as a people,

lack the science of Faith. Knowl-

edge we have, but unfortunately

for us and for the world that

looks to us today for leadership,

it is only a knowledge of the

fruits of Faith but not of Faith

itself. We have all the self-

assurance which possession in-

spires, but we are at a loss to

explain the origin of our pos-

session. We revel in the fruits;

we are puzzled and confused

when others whom we would help

do not find these fruits as con-

vincing as we who have enjoyed



28 THE CATHOLIC SCHOOL IN AMERICAN LIFE

their sweet beneficence uncon-

testedly.

Nature has been most bounti-

ful and extremely prodigal in our

regard
;
we have used this bounty

and prodigality to build a na-

tion jwhich is the envy of all

nations. In the spirit of our

traditions, we have offered to

share the good things which na-

ture has so generously provided

for us. We are annoyed and

angered when those less favored

than ourselves, receiving of our

bounty, refuse to accept as well

our concept of fundamentals in

government. Perplexed .and dis-

illusioned, many amongst us

would have the nation withdraw

into isolation and leave the world

to suffer the canker of its own

wounds.

Little do such people, realize

that it is not the gifts that are

questioned, but rather the mo-

tive which prompts the gifts.

Nations are not ungrateful; they

are suspicious, fearful of what

we expect in return. They can-

not understand why we would

share, since, to them, we are

interested chiefly in our strength.

Like individuals, nations resent

paternalism; we, as a people, are

as yet to declare that it is not

paternalism but the Paternity of

God that prompts our sharing.

Emotionally we are moved by

this sublime truth of the Father-

hood of God; rationally we lack

its conviction which could con-

vince others of the sincerity of

our motives. We give of our

sustenance to sustain abroad the

meaning of our Bill of Rights;

we lack the courage to tell abroad

the religious background of our

country’s Declaration of Inde-

pendence, which alone makes

meaningful the liberties and

freedoms of that Bill of Rights.

Certainly we do not lack the

courage because the majority of

the American people have repudi-

ated that religious background.

Indeed, it is a valid assumption

that the majority still cling to

these major premises of our

country’s proud boast of liberty

and freedom since no successful-

effort has been made “to alter or

abolish” them.

We might ask ourselves in the

light of this supported assump-

tion, why, then, does the Educa-

tional System of America in its

totality fight shy of integrating

this religious background into

school curricula generally? Why,

then, does our country in its

boast of liberty and freedom con-

tinue to state itself abortively,

stressing the fruits of belief in

God, and yet refusing to acknowl-

edge fully God, the Source of

these fruits?



AMERICA'S IDEAL: NOT WAR BUT PEACE 29

The Catholic School, part of

the American Educational Sys-

tem, is happy that it serves the

nation in these all-important

matters of Faith; it would be

happier if the nation would bring

the full force of these vitalizing

principles to bear on- national

thinking. No one has ever

charged the Founding Fathers

with sectarianism because of the

Religious truths they incorpor-

ated into the Declaration of In-

dependence; why then, should

such a charge be feared in re-

stating in textbooks, these re-

ligious truths and the reasons on

which they rest?

More and more, events that

are challenging our concepts of

liberty and freedom are shaping

themselves at home and abroad.

More and more, these events

are shaping our country's neces-

sity to declare, as did the Found-

ing Fathers, the origin of liberty

and freedom, or suffer their loss.

The challenge and consequent

necessity surprisingly come, not

so much from events abroad, as

from events at home.

A changing economy has made
many of our citizens rank prag-

matists and earthly materialists.

They regard class warfare as in-

evitable, and look upon the qual-

ities of the Declaration as idle

speculations having no bearing

on the practicalities of life. Un-

fortunately, on the other hand,

there are many more fortuitously

placed in our country's economy,

who give lip service to these

equalities while using class con-

sciousness to serve their equally

pragmatic ends. Both blot out

American and religious values,

and make our country's boast of

liberty and freedom a hollow

sham. Both are prosaic, matter-

of-fact, critical, indeed blase and

“knowing." Knowing in the sense

of knowing-it-all, they find with-

in themselves the explanation of

all things.

The world of Faith makes no

appeal whatever to them; in-

deed, they have an aversion to

it, if they are not actually hos-

tile.

Unlike the Founding Fathers

of our country, they have di-

vorced nature from nature's

God; thus they have secularized

their lives and seek the seculari-

zation of the nation's life. Their

whole mentality warped, Faith

for them and for those who fall

under their influence is made

incomparably difficult. Concen-

trating on the mere visible world,

the world of phenomena, their

capacity to see God has been

weakened. Blinded by the things

of time, they regard life as a

struggle which will inevitably



30 THE CATHOLIC SCHOOL IN AMERICAN LIFE

blot out dignity, liberty and free-

dom for those not disposed to

battle.

They are the real threat to

our country's determination to

perpetuate liberty and freedom

in the traditions of the nation's

Declaration of Independence

;

they are the enemy threatening

to obscure our country's ideal
i

,

of peace.

We, the believers of America

—Protestant, Jew and Catholic
—must re-assert our Faith in
our nation's thinking. We must

so order our thought and action

that the world can identify our

Faith in our nation's acts. We

must so demonstrate religion in

our living that the secularized

citizens within our midst will,

by sheer force of example, return

to their true selves, to their true

nature, to the child in them.

How charged with fate are the

words of Jesus today: “. . . Un-

less you . . . become as little

children, you will not enter into

the kingdom of heaven" {Mat-

thew 18:3). Yes, others lacking

belief must be persuaded by the

sheer force of example to turn

to God as did the Founding Fa-

thers, the authors of true Amer-

icanism. They must be made

to realize that this does not mean

closing their eyes to the testi-

mony of nature
;

but rather,

means opening their eyes and

their ears, their hearts and their

minds to nature’s God, in Whom

alone nature and its works find

meaning.

Either the American Protes-

tant, the American Jew and the

American Catholic will stand

together in defense by word and

example of those religious prin-

ciples which give meaning to

traditional Americanism, or they*

will suffer the drastic conse-

quences. These religious prin-

ciples, so vital to the way of life

of Protestantism, Judaism and

Catholicism are identically and

equally vital to the continuation

of the American way of life.

Eliminate them, and you may

soon have the Omnipotent State

and its arbitrary enactments,

circumscribing and dissipating

human dignity and human lib-

erty. Eliminate them, and you

may have persecution and even-

tual liquidation of the conscien-

tious Protestant, Jew and Cath-

olic. Eliminate these religious

principles, and you may well have

life with fear, liberty destroyed,

and happiness deteriorated.

Eventually there is no alterna-

tive. Either men are creatures

of God, or they become creatures

of the State. Either men enjoy

equally from the Omnipotent God

rights to life, liberty and the



AMERICA’S IDEAL: NOT WAR BUT PEACE 31

pursuit of happiness, or they be-

come simply pawns to be used

by an Omnipotent State for pow-

er. Either the State is their

servant or the State becomes

their master. Either they are

free or they will be slaves. Either

man seeks his own welfare and

the welfare of others through

cooperation and understanding,

or he becomes a creature bent on

survival at the expense of his fel-

lows. Cooperation and under-

standing mean liberty and free-

dom; survival means force and

subjugation. Liberty and free-

dom require God; force and sub-

jugation require brute energy.

God is peace; brute energy is

war.

Long since our country placed

itself on the side of God. In its

birth certificate it is written,

“When in the course of human

events, it becomes necessary for

one people ... to assume among

the powers of the earth, the sep-

arate and equal station to which

the Laws of Nature and of Na-

ture's God entitle them . . . We

hold these truths to be self evi-

dent, that all men are created

equal, that they are endowed by

their Creator with certain in-

alienable Rights, that among

these are Life, Liberty and the

Pursuit of Happiness.” Too long

since the nation has allowed the

process which has progressively

obscured this Declaration. Too

often has the American Protes-

tant, the American Jew, and the

American Catholic allowed an

extremely volatile compound of

sneers, assumptions and disdain-

ful phrases to shame them into

silence.

The ocean of religious faith in

God, has, like terrestrial seas,

its rising and refulgent tides.

For many years its waters have

been steadily receding; and it

looks as though the ebb has well

nigh reached its limit. The tide

is turning and the flood will once

more break upon our shores. If

we are to be spared crucifixion

at the turning of this tide, then

it behooves us to quicken the

flood of Faith in the minds and
\

the hearts of our own and of

generations to come.

Today that civilization which

brought forth its finest flowering

in the fertile soil of the New

World of Columbus' discovery, is

threatened as never before in its

long history of achievement and

accomplishment for the benefit

of mankind. It is said that the

mouthpiece of the Archconspira-

tor against progress made the

boast that he and his hellish co-

horts would slam the door of

civilization so hard it would re-

main closed for generations. The



32 THE CATHOLIG SCHOOL IN AMERICAN LIFE

Archconspirator was defeated.

His fight on God continues. It

is well, then, that we re-dedicate

ourselves to those eternal prin-

ciples which have found their

noblest political expression in

this, our land—to those eternal
principles which divide the na-

tions of the world into opposing

camps, but which are the only

promise of a just and durable

peace.

When this New World, born

of the “Santa Maria” and bear-

ing first the name of Mary’s Son,

became known to the peoples of

the Old World, they, in turn,

looked to it as a refuge from

tyrants and a haven for con-

science. When those who came

elected to establish a nation,

they wrote their political ex-

pression in terms of the tradi-

tion that was signified by such

holy and hallowed names as San-

ta Maria, San Salvador and La

Navidad. They wrote in terms

of the truths that are set down

in the pages of history in the

Sacred Blood that was shed on

Calvary.

It would seem that our land

is, in a very literal sense, a child

of Providence; and our history

clearly demonstrates that the

greatness of our nation has not

heen apart from God
;

on the

contrary, it has been with God.

In the Declaration of Independ-

ence, our land gave to the world

one of the highest and most com-

plete political expressions of the

teaching of Him, Who alone

rightfully bears the sacred title,

Prince of Peace.

That we might not fail the

world and the nation in this hour

of crisis, let us re-dedicate our-

selves in the spirit of our coun-

try’s Founders to the eternal

principles of peace: 1) That God

in His wisdom, without distinc-

tion of race, color or creed,

created all men equal; 2) that

governments are established to

protect men in the exercise of

God-given rights, which in the

aggregate add up to human hap-

piness and prosperity; 3) that

the only successful economy is

that expressed tersely on the

coinage of our nation, trust and

confidence in God; 4) that grati-

tude to God is a patriotic as well

as a religious duty. So dedicat-

ing ourselves, our spirit will be

the spirit of the great navigator,

Columbus; the spirit of high ro-

mance and adventure; the spirit

that leads men on, ever upward,

ever onward. Then and only

then can we, the people of the

United States, say to the peo-

ples of the world, as did Colum-

bus to a mutinous crew, “Sail on

;

sail on!”



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, the subsequent an-

swering of inquiries, must be met. . . .

This radio hour is for all the people of the United States. To our

fellow-citizens, ip this word of dedication, we wish to express a cordial

greeting and, indeed, congratulations. For this radio hour is one of

service to America, which certainly will listen in interestedly, and even

sympathetically, I am sure, to the voice of the ancient Church with its

historic background of all the centuries of the Christian era, and with

its own notable contribution to the discovery, exploration, foundation

and growth of our glorious country. . . .

Thus to voice before a vast public the Catholic Church is no light

task. Our prayers will be with those who have that task in hand. We

feel certain that it will have both the good will and the good wishes of

the great majority of our countrymen. Surely, there is no true lover

of our Country who does not eagerly hope for a less worldly, a less

material, and a more spiritual standard among our people.

With good will, with kindness and with Christ-like 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;

and joys, bringing not only justice but gladness and peace to our search-

pardoning our sins, elevating, consecrating our common every-day duties

ing and questioning heatts.



93 CATHOLIC HOUR STATIONS
In 39 States, the District of Columbia, and Hawaii

Alabama Birmingham WBRC* 960 kc
1

e> WALA 1410 kc
Montgomery WSFA .— 1440 kc

Arizona ..-___Phoaniy KTAR 620 kc
Tucson KVOA ..1290 kc
Yuma KYUM 1240 kc

Arkansas ......Little Rock KARK* 920 kc

California Fresno KMJ 580 kc
Los Angeles . KFI 640 kc
San Diego KFSD 600 kc
San Francisco KPO 680 kc

Colorado Denver .. ... KOA 850 kc

District of Columbia ....Washington WRC 980 kc

Florida Jacksonville ..WJAX 930 kc
Miami WIOD 610 kc
Pensacola WCOA 1370 kc
Tampa WFLA 970-620 kc

Georgia Atlanta WSB 750 kc
Savannah WSAV 1340 kc

Idaho Boise ..KIDO 1380 kc

Illinois Chicago WMAQ 670 kc

Indiana :„. TTT„ ..Fort Wayne WGL 1450 kr
,

Terre Haute ..WBOW 1230 kc

Kansas Wichita KANS 1240 kc

Kentucky Louisville WAVE* 970 kc

Louisiana Npw Orleans .. WSMB 1350 kc'
Shreveport KTBS 1480 kc

Maine Augusta WRDO 1400 kc

Maryland - Baltimore WBAL 1090 kc

Massachusetts ......Boston WBZ 1030 kc
Springfield WBZA 1030 kc

Michigan Detroit WWJ* 950 kc
Saginaw WSAM 1400 kc

Minnesota Duluth-Superior WEBC 1320 kc
Hibbing WMFG 1300 kc

•

Mankato .. KYSM 1230 kc
Minneaoolis-St. Paul KSTP 1500 kc
Rochester KROC 1340 kc
Virginia WHLB 1400 kc

Mississippi . ..Jackson WJDX 1300 kc

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

Montana ...Billings ...KGHL 790 kc
Bozeman KRBM 1450 kc
Butte KGIR 1370 kc
Helena KPFA 1240 kc



93 CATHOLIC HOUR STATIONS

In 39 States, the District of Columbia, and Hawaii

Nebraska Omaha WOW 590 kc

New Mexico Albuquerque KOB 1030 kc

New York Buffalo WBEN 930 kc
New York WEAF 660 kc
Schenectady WGY 810 kc

North Carolina WSOC 1240 kc
Raleigh WPTF 680 kc
Winston-Salem WSJS 600 kc

North Dakota .Bismarck KFYR .. 550 kc
Fargo WDAY 970 kc

Ohio ..... Cincinnati WSAI* . 1360 kc
Cleveland WTAM 1100 kc
Lima.. WLOK 1240 kc

Oklahoma ..Tulsa KVOO 1 170 kc

Oregon .... Medford KMED 1440 kc
Portland KGW* 620 kc

Pennsylvania ......Allentown WSAN 1470 kc
Altoona WFBG 1340 kc
Johnstown WJAC 1400 kc
Lewistown WMRF 1490 kc
Philadelphia KYW 1060 kc
Pittsburgh ..KDKA 1020 kc

Rhode Island

South Carolina

South Dakota

Tennessee

Reading WRAW
Wilkes-Barre WBRE

Providence WJAR
'f

Charleston WTMA
Columbia . WIS
Greenville WFBC

1340 kc

.1340 kc

. 920 kc

.1250 kc

. 560 kc

.1330 kc

Sioux Falls KSOO-KELO 1140-1230 kc

.Kingsport WKPT
Memphis WMC*
Nashville _. ...WSM*

1400 kc

790 kc
650 kc

Texas .Amarillo KGNC 1440 kc
Dallas ...WFAA 820 kc

Fort Worth ..WBAP* 820 kc
Houston KPRC 950 kc
San Antonio.... WOAI 1200 kc
Weslaco KRGV 1290 kc

Utah

Virginia ....

Washington

Wisconsin j

Salt Lake City ..KDYL* 1320 kc

Norfolk WTAR* 790 kc
Richmond WMBG 1380 kc

Seattle.... KOMO
Spokane KHQ

Eau Claire WEAU
LaCrosse WKBH

950 kc
590 kc

790 kc
.1410 kc

Hawaii

Delayed Broadcast

... Honolulu KGU 760 kc

(Revised as of March, 1946)



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