>A^lTHOUT ME





DO WE NEED CHRIST?
Four addresses delivered in the nationwide Catholic Hour, produced by

the National Council of Catholic Men, in cooperation with the National

Broadcasting Company, from December 2, 1945 through December 23,

REV. ROBERT I. CANNON, S.
J.

President of Fordham University

I

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

Washington 5, D. C.

Printed in U. S. A.

By

OUR SUNDAY VISITOR PRESS
HUNTINGTON, INDIANA



Nihil Obstat:

REV. T. E. DILLON

Censor Librorum

Imprimatur:

JOHN FRANCIS NOLL,
Bishop of Fort Wayne



DO WE NEED CHRIST?





TABLE OF CONTENTS

Page

How Man Needed Christ From the Beginning 7

How Christ’s Own Generation Needed Him 13

How Our Generation Needs Him 19

How I Need Him Myself 25





HOW MAN NEEDED CHRIST FROM THE
BEGINNING

Address Given On December 2, 1945

In the Gospel for this, the

First Sunday of Advent, we come

upon Our Lord sitting at the

foot of a fig tree. The day is

a clear blue day in early Spring,

just before the Pascal moon

—

His last Pascal moon. What re-

mains of His human life is

measured now in weeks, so that

He is sitting in the deepening

shadow of another tree, an in-

visible tree, the gaunt, black tree

of the Cross. It is a solemn and

rather terrifying moment, for

Christ is telling His Apostles,

who know something now about

His first Coming, what the hu-

man race can expect on the day

of His last Advent. He glances

around that circle of earnest,

puzzled, weatherbeaten faces, and

descending to their level says:

'‘Look at the fig tree.’’ They all

look up. "When that brings forth

fruit, you will know that sum-

mer is nigh.” They nod their

simple heads. "So when you see

these wonders in the heavens and

the earth, know that the King-

dom of God is nigh.” And as His

human eyes looked from face to

face, from Andrew to John and

John to James^ the same eyes.

divine as well as human, looked

from end to end of time.

It was as though He had on'

His knees the story of Mankind

and was turning the pages, until

coming to the last, He found it

strewn with ashes. Or better

still, it was as though He saw

spread out before Him an enor-

mous pattern of men’s morals,

a pattern of occasional beauty

and much drabness, spotted here

and there with blood and filth,

but all its parts reduced to a

kind of symmetry by the black

thread of Original Sin. This

thread brought Adam into every

part of the design, for Adam’s

sin has touched the lives of every

one of us and the tragedy of his

own life, outlined in the Book of

Genesis, is still the enduring con-

dition of the human race.

Of course, just now that hu-

man race happens to be in a high-

ly emotional state and is not in-

terested in Original Sin or any

other fundamental that requires

hard thinking. Men are alarmed

at the cracks that are appearing

in our civilization, but still sneer

like a lot of mid-Victorians at

those fundamental truths that



8 DO WE NEED CHRIST?

have given our civilization what-

ever solidity it can claim—^truths
like Creation and Redemption,

merit and grace and sin, espe-

cially Original Sin. Original Sin

hasn^t even any sentiment at-

tached to it. Original Sin is con-

sidered obviously absurd, a relic

of the past that is positively

funny. However, since not two

persons in a thousand have any

clear idea what we mean by

Original Sin, let us today, in-

stead of routing our adversaries

with heat, see if we can throw a

little light on what the Church

really teaches in this technical

and dry but vitally important

matter.

First, then, in touching on the

difficult Book of Genesis, hold

this in mind: that we Catholics

cannot consider it a myth or an

allegory. We must believe that

at least in its essentials it rep-

resents a true relation of facts.

It has a literary form, of course,

an Oriental mode of thought and

expression which we have to al-

low for. It has metaphors and

similes and so on, but with these

we are not concerned. What es-

sential facts does it offer which

we must believe? It tells us that

in the beginning of time God

created the universe, taking per-

haps millions of years to bring

it to its present form. Then,

when at last conditions were

suitable for human life, man was

made, male and female, not si-

multaneously in all parts of the

earth, but just one man and one

woman. These, our first parents,

were before their sin superior to

us in every way, for they were

destined from the first breath of

life to a supernatural end, des-

tined to see God face to face.

Their minds were clear, where

ours are confused and clouded;

their wills were strong and faith-

ful to their interests, where ours

are enemies within the gates.

They could not be blinded by

passion, as we are constantly. If

they sinned, it was by a calm, de-

liberate, judicious choice. Our

concupiscence, which works such

havoc with us, had no dominion

over them. Although their bodies

were disposed to corruption like

any other living organism, still,

as a special gift within the giv-

ing of the Creator, they were

never to taste the bitterness of

death
;
by a miracle of God, their

souls were never to be separated

from their bodies. Thus, in our

first parents, we see man at

man's best—a very little lower
than the Angels.

But brilliant of intellect and

strong of will, man was not con-

firmed in grace. He could have

been, had God so willed. But in



HOW MAN NEEDED CHRIST FROM THE BEGINNING 9

His Divine Providence, God

wanted the love of a man who

was free, so He gave man the

power, as it were, to vote for

Him. The other candidate pro-

posed was self-love, and Man in

the person of our first parents

elected self-love as the ruler of

his life, a choice that has been

pretty consistently popular ever

since. Of course, God could have

loaded each succeeding genera-

tion with the same unmerited

gifts He had given to Adam
;
He

could have allowed each genera-

tion a separate trial. But He

willed that the first man should

be the moral as well as the phys-

ical head of the race
;
that Adam,

being an almost perfect creature,

stronger and wiser than any of

his children, should speak for

them as their representative and

choose between the services of

God and the service of self. Why

didn’t God act otherwise? I don’t

know. Nor is it surprising or

important that we cannot grasp

the motives of Infinite Intelli-

gence. It would be miraculous if

we could. For we are descended

(and we include everybody that

ever lived) from a line of ances-

tors distinguished chiefiy by

their folly and stupidity, and un-

fortunately for us, stupidity and

folly have been the most pardon-

able asi)ects of our family his-

tory all along—ever since the
Fall, ever since the day when

man chose self instead of Gk)d,

ever since the day when follow-

ing that first sin, concupiscence

flared up in the human body and

the crazy flame almost destroyed

the temple of the Holy Ghost.

So look at them now, that poor

man and his woman, settling

down to what we call life; set-

tling down to a bare existence

which, compared with their for-

mer state, was a kind of torpor.

They had had the satisfaction

of seeing mortal sin face to face,

but what a price to pay for this

enlightenment! Peace of mind

quite gone, strength of will near-

ly gone, brilliance of intellect

dimmed beyond recognition. Like

a man who has had a ravishing

sickness and has to learn all over

again how to walk and talk and

write, we see them now clad in

skins, living probably in a dirty

cave, fighting wild beasts with

the crudest weapons, eating flesh

raw, perhaps, and bloody for

want of the knowledge of fire,

and sustained in their struggle

to keep themselves above the

moral level of the brutes around

them only by memories of God

and Paradise, only by hope in a

promise that had been made to

them—memories and hopes that
were to form the poverty-



10 DO WE NEED CHRIST?

stricken heritage of even the

most primitive races. Distorted

by subsequent myths and fables,

the substance of the tradition

has always remained. Man has

always been haunted by the mem-

ory of a decline.

This tradition is familiar to all

serious students of antiquity and

most of the effects of the Fall

can be scientifically established

as facts, though not, of course,

as effects. It can be proved from

inscriptions and remains and le-

gitimate inferences that we have

been a stupid race as far back

as our story can be traced, sub-

. ject to sickness and death and

slaves of concupiscence. Natural-

ly, however, no scientist can

prove that all this was the effect

of Original Sin. Only revelation

can do that. For science cannot

affirm or deny the existence of

a supernatural destiny. All the

laboratories in the world, with

two billion dollars to spend, could

never determine whether I am,

or whether I should be, or

whether I could be walking to-

ward the outstretched arms of

God. Science can make no con-

tract with grace or the merits of

Christ, and such are the concepts

involved in the concept of Orig-

inal Sin.

In fact, to understand even

the ABC of this puzzling state

we must grasp such superscien-

tific facts as the following : Man

is a creature whose family tree

is rooted in nothing. He is not

limited but there is no perfection

-which he can say is his by right.

God is the Creator, Infinite, pos-

sessing by His very nature all

perfection. Man, therefore, left

to himself, by reason of his na-

ture has no more right to enjoy^

God for all eternity than a truck

horse or a fish might have. So

that when God opens up that pos-

sibility to man and man abuses

the privilege, God can take it

away again without the slightest

injustice. He can simply ignore

the human race, let man take

care of man and make what he

can out of life.

And that is what happened

—

I

almost. When man chose self,

God almost left him to what self

could give him. If he had, all*

expectation of eternal happiness

—
^to which man could make no

natural claim—^would have be-
come impossible. Our good deeds

would have had no value beyond

the grave. Our lives would have

been as pointless as that of a

little dog who barks at shadows

with the air of accomplishing

wonders. As it was, we were

born in some such state as this

because of Adam’s sin. There

was no personal guilt on our



HOW MAN NEEDED CHRIST FROM THE BEGINNING 11

souls. We were, in fact, per-

sonally as innocent as we looked,

but we had not a heritage which

we could have had. We were not

walking toward the outstretched

arms of God, as Adam had been

before the Fall: and that want of

a supernatural end, that depriva-

tion, that pointlessness of our

being before Baptism, in so far

as it is the result of Adam's sin,

we call Original Sin. We must

not think of it, then, as a dark

spot upon the soul. We must

think of it as the absence of

light, a light to which we have

no claim by our own nature, a

light to which God's love, poured

out on us in the Sacrament of

Baptism, has given us some claim

through the merits of Christ.

Why, then, did we say that

God almost left man to what self

could do for him? How could He

have left man more completely to

himself? Did He not banish him

from the easy familiarity of Par-

adise? Yes. Did He not strip

him of Sanctifying Grace and

abandon him to the fever of con-

cupiscence? No. Not quite. Man

has never been quite abandoned,

for under the very shadow of

condemnation he saw the light of

hope.

He could still be saved if a

second Adam could be found, hu-

man and divine, a real man and

representative of men and still so

superior to us common clods that

his actions would of themselves

have supernatural value; a sec-

ond moral head of the human

race whose infinite merits,

poured with the breadthless ex-

travagance of the Sacred Heart,

would make graceless, stupid,

sinful souls like you and me

worthy to look into the face of

God, worthy to be called His

heirs. His children. Man could

even be kept on a wavering level

of morality if among his treas-

ures of grace he could cherish the

example of One who had lived a

human life, who had known sor-

row and disappointment and dis-

couragement—had almost known
abandonment; had been in every-

thing a man—sin excepted. Were
the children of Adam darkened

«

in intellect? They should have “a

light to the revelation of the

Gentiles." Were they weak of

will, were they badgered and

tortured by a rebel fiesh? They

should have before their eyes the

strength and the charity and the

white-hot purity of Mary's Son.

Did they above all and in every-

thing need Christ? Christ would

come to them.

Thus on that first day of

wrath when the human race

found itself staring blankly into



12 DO WE NEED CHRIST?

the darkness of its own mind,

when its soul was frightened by

a moral stillness that promised a

dreadful storm—suddenly, as
from a clear silver bell high in

the mountains, a single note rang

out. ‘T will,’’ said the Lord God

to the serpent, ‘‘put enmities be-

tween thee and the woman, and

thy seed and her seed: she shall

crush thy head and thou shalt

lie in wait for her heeT' (Genesis

3:15). Her seed! Mary’s Son! It

was the first note of Christmas.



HOW CHRISTS OWN GENERATION NEEDED HIM
Address Given On December 9, 1945

and Abel had an intellect essen-Many thousands of years have

passed since last Sunday after-

noon, when we left our first

parents staring stupidly, their

backs to Paradise, their faces

turned for the first time toward

the dullness, the irritation and

confusion which we call—Life.
How many thousands of years,

nobody knows. Nobody knows

how many centuries there were

between the Flood and Abraham.

For known history is a brief

story at best, and traveling the

road to yesterday, we soon find

drawn across our path a curtain

on which are painted as a back-

ground the earliest traditions of

the race. Beyond that is pre-

history
;

but science and reve-

lation, piecing together a few

scattered facts, give us glimpses

of even pre-historic man—re-
assuring glimpses which show us

how much like us the first men

were, mentally, morally, and

physically. Facts, of course, they

had to learn as time went on

—

how to use fire, how to use

weapons, how to travel, how to

weave and how to sing, each

•eneration adding to the treasure

house left by the last—^but Cain

tially like ours, an intellect and

a conscience. Theirs was human

behavior and personal sin
;

so

that a moral decline was possible

for the race from the very be-

ginning. For just as an indi-

vidual, with every advantage

of education and family can,

through debauchery, lower him-

self to any level, so whole sec-

tions of the race, now in one

part of the world, now in an-

other, could climb to little emin-

ences of culture and then collapse

again, producing the wave-like

movement that takes the place of

progress in human history.

At times the collapse of man

has been dreadfully widespread,

almost universal. But in the

darkest night, there was always

one flickering torch. The Gen-

tiles might rage and multiply

their gods, but the Jews would

always include a few faithful

souls and these would keep alive

the ancient tradition of a coming

Redeemer. Egypt and Greece and

Rome and India and far-off

China told generation after

generation the story of Paradise

Lost, of the Golden Age that had



14 DO WE NEED CHRIST?

been and was no more. There

was a vague idea of redemption

all over the pagan world, but only

the seed of Abraham had any

definite idea of Him who was to

come. And the reason is obvious,

my brethren. Memory is a

natural thing; and races, fuddled

with pantheism and creature-

worship, could remember. But

hope is supernatural, a particular

grace of God, and only by such

grace could the Jews for centu-

ries look with confidence toward

the East for the ‘‘Day Star,”

“The Orient who would come on

high,” the Messianic King. And

look they did, from Abraham the

Shepherd of Ur, to John the Bap-

tist, crying in the wilderness.

They slaved under the lash of

Egypt and wept by the waters of

Babylon, and always they sang

and dreamed of “Him who was

to come.” Of course, through

years of plenty, there was always

the old disloyalty, the tendency

to forget, but in time of calamity

and disaster they would turn to

their Father like frightened chil-

dren, more frightened than af-

fectionate, and cry for the

promised Messias.

Thus it happened that the cry

was particularly fervent in the

days of Caesar Augustus. The

Coming of the Messias was being

feverishly discussed among the

unfaithful, paganized Jews, as

well as among the devout, and the

expectation that was a hungry

longing in Israel was echoed by

a kind of wistfulness among dis-

tant poets—like Horace, with his
dream of the Isles in the Western

Sea, and Virgil, with his Eclogue

describing the child who would

restore the Golden Age. For any-

one with a remnant of spiritu-

ality or even of idealism in his

soul must have felt that the end

was near; must have felt that

civilization would soon be a dif-

ferent thing, transformed by an

unknown force or engulfed in its

own bestiality.

Because a mature paganism,

my brethren, is not the pretty

thing that the neo-pagans would

have us think. They have created

the fiction that a shadow was

cast over the natural joy of the

ancient world by the Pale Man

of Sorrows hanging on His

Cross. But clearly, they have

been looking at the dancing

figures on a Grecian vase and are

forgetting the slave murder, the

degradation of women, and the

unnatural vice of the best people

of Athens and Ephesus. They

have been looking at the code of

Roman Laws and forgetting the

corruption of their administra-

tion, forgetting the diabolical

obscenity of public life. Above



HOW CHRIST’S OWN GENERATION NEEDED HIM 15

all, they have been reading what

other smart scribblers have said

about Christ, without reading the

Gospels themselves. They have

gone around the guard-room col-

lecting impressions from the

soldiers who spat in His face.

Christ Himself they have never

known—^they have never tried to
know. They have never received

Him in Holy Communion. They

have never spoken to Him at

Benediction, face to face. They

have never for a moment tried to

reproduce in their own lives

something of His. Moreover, His

message, so fresh and clear to us,

is blurred for them by two centu-

ries of Rationalism and a century

of Intellectual Anarchy. They

cannot even guess its meaning

any more. They only know from

hearsay that He spoke of suffer-

ing for justice’ sake, of self

sacrifice and sorrow for sin, and

most preposterous of all, of

purity. So they turn away in

boredom or disgust and long for

the spacious days of Caesar

Augustus.

So what, actually, was the

state of affairs in the world when

the Star appeared in the East

and led the Magi over the desert

to Bethlehem? In Judea, where

paganism was supposed to have

no place, we find the end of an

era and spirituality nearly dead;

the temple at Sion, forgetting its

ancient glory, had become the

center of ward politics
;

the

Saducees were preaching stark

Rationalism and denying the im-

mortality of the soul; the High

Priest, Annas, was a common

grafter
;
the King, a bloodstained

degenerate
;
and the rank and file

a generation that had already

forgotten the Maccabees. Over in

Greece, conditions were only ap-

parently better. It is true, a tra-

dition of fine culture lingered

from the distant age of Pericles

—but with it a degree of sexual
corruption* that made Athens the

poisoned well from which all

Europe came to drink. Rome had

already drunk deep and the de-

bauchery of the East was creep-

ing up through Italy like gan-

grene. Then, even more than

now, marriage had become a joke

—a mere civil contract depend-
ing on mutual desire. Either

party could dissolve it at will and

marry over and over again, like

our own dogs and cats.

For the first 520 years there

had not been a divorce in Rome,

but after the Punic Wars, Se-

neca tells us that Roman matrons

counted their years by their hus-

bands, instead of by the Consuls.

Martial mentions one with ten

husbands, Juvenal one with eight

in five years, and St. Jerome



16 DO WE NEED CHRIST?

caps the climax with the story

of a lady who had a twenty-fifth

husband of whom she was the

twenty-first wife. For in the new

social order that came with Im-

perial Rome, woman had been

emancipated—that is, instead of
reigning like a queen, like the

mother of Coriolanus or the

mother of the Gracchi, honored

in the sanctuary of a clean home,

she was now free to frequent the

vilest theatres, notorious public

baths, and a round of social func-

tions from which she was regu-

larly ,carried home in a stupor.

Her enthusiasm for- publicity

kept pace with her taste for

liquor, so that in the time of

Nero and Domitian, the ladies of

Rome descended into the arena

to fight as gladiators. Whether

or not they could do much

damage to an adversary, w^hether

or not they could handle the tri-

dents, the nets, and the swords,

is beside the point. The point is

that they were just as free as

men to degrade themselves in

public.

Of • course, with this emanci-

pation of women, it was inevi-

table that home life should un-

dergo some modification. The

household gods began to disap-

pear and children began to disap-

pear with them. Some were

abandoned outside the home or

murdered in one way or another,

the rest were abandoned inside

the home to servants and only

their souls were murdered. So

that the poor little Romans who

did survive had the same chance

of integrity, the same chance of

a secure, useful, noble life, the

same chance to save their souls

as our own boys and girls who

day after day are swept out on

the human dump that stands be-

hind every divorce court in

America.

For home is the children's

whole world. There, if at all,

they are taught the primary vir-

tues, self-control and honesty

and purity and charity. There,

because the teaching must be

done by those whose claim the

child can recognize, whose word

the child can believe. If there is,

besides, a bond of love, obedience

becomes easy through these plas-

tic years and habits are formed.

- That is the reason why good

parents stay home themselves.

That is why good husbands and

wives quietly endure so much.

They know that their own bore-

dom, or irritation, or even humili-

ation, is such a trifle compared

with the warping of a little life.

But broken homes and warped

lives are nothing new in history.

They w’ere the ordinary thing in

the Rome of Caesar Augustus.



HOW CHRISTAS OWN GENERATION NEEDED HIM 17

They always exist in abundance

when public opinion is easy on

divorce—in other words, when
society forgets the primary end

of marriage and its own end; in

other words, when man gets used

to a pagan atmosphere where

libido is the first fact and God is

the last.

Is that our situation here and

now? We must try to be judi-

cious. It is true that the situ-

ation is alarming enough for any

moralist, but it would be a

wild exaggeration to claim that

post-war London or New York,

or even Hollywood, could be

compared with the classic cess-

pools of antiquity. For some-

thing has happened in the

meantime. We have our faults,

God knows, and they have been

accentuated by the war, but we

must remember that the ancient

world was peopled with men who

never knew Christ, who never

knew men who had known Him,

and who were planning their

lives without even an uncon-

scious thought of Him. So that

when we picture the world of

Christ's own generation, we can-

not people it with modern pagans

whose background and ancestry

for two thousand years have been

at least Christian, and for fifteen

hundred years Catholic. If, for

example, you were to stroll

around the forum of Augustus

you would not look for people

like John Burroughs or Walt

Whitman, for these men had

known Christ dimly—and were
better than they would have

been, because of it.

So with our neo-pagans of to-

day, smug and smart and su-

perior. They have grown up in

a civilization where practically

all the factors that make for true

happiness are Christian. The

best elements of our laws, our

liberties, and our customs have

been profoundly influenced by

Christ, and this influence out-

lives the apostasy of individuals,

or even of nations. For instance,

our defense of the innate dignity

of man, whether slave or free, is

a Christian innovation. The

fundamental idea that woman is

worthy not only of protection but

of honor is His idea. Before a

Virgin was espoused to a man

named Joseph, women with few

exceptions were servants and

playthings
;
not souls, but bodies.

So that Christianity has given

woman all the dignity she has.

It has been responsible for what-

ever good there is left in our

marriage laws and social cus-

toms
;
for the natural chivalry of

Western Civilization
;
for practi-

cally everything which tends to

protect the woman who in a



18 DO WE NEED CHRIST?

pagan society could not protect

herself. For chivalry is as alien

to a pagan as compassion toward

the weak. That is why St. Paul

described pagans as ‘'without af-

fection, without fidelity, without

mercy.'’ If pagans admire such

virtues now, it is because the

odor of His sweetness has filled

the earth and they are more

Christian than they know. The

fact is, these parlor pagans of

our time have habits of thought,

modes of action, and unconscious

ideals that go straight back to

the Sermon on the Mount; and

the reason why their reckless

attacks on the principles" of

Christ achieve results so slowly

is because men still recognize in

these principles the mainspring

of order and decent society, and

most men still vaguely link these

principles with Christ.

But in dwelling on the need

that His own generation had of

Him, we should be blind if we

did not see a disturbing resemb-

lance between the moral chaos

that existed then and the post-

war condition of today. If there

was need then to prepare the

way, as John the Baptist warn-

ed his contemporaries, lowering

the hills of pride and filling the

valleys of despair, so is there

now. May the Advent of Our

Lord in 1945 do for us what it

did for the world of His own

generation.



HOW OUR GENERATION NEEDS HIM
Address Given On December 16, 1945

On the first Sunday of Ad-

vent it was not too difficult to dis-

cuss the problem of prehistoric

man and determine that what he

had needed above all was Hope

in the coming Messias, a super-

natural virtue that could most

surely keep him from walking

mentally on all fours. Neither

was it too difficult for us, glanc-

ing down over the thousands of

years that followed, to see in a

single frame a picture of the

Western World at the time of

Christ: its art, its learning, its

wealth, its hardness, its cruelty,

its incredible lust—a world that
was ''foolish, dissolute, without

affection, without fidelity, with-

out mercy'' (Romans 1:31). It

was not difficult to picture the

human race then living and re-

alize that of all its needs, it need-

ed most a new emotion—charity.
It needed not more armies or

academies or senates, not more

philosophers, poets, or scientists,

but a little child who was Eternal

Love, Emmanuel, "God with us."

When we come to our own gen-

eration, however, the difficulty

multiplies immeasurably because,

for one thing, we know so little

about it. Teletype and radio and

pictures keep pouring facts into

our minds, but facts are only the

beginning of truth. Perspective

is the principle element of knowl-

edge and few people are pro-

found enough to have perspective

with regard to the passing show.

That is why there was, a few

short years ago, such childish

confidence in the promises of

winged words like "progress,"

"education," "democracy" and

"science." Lacking perspective,

everybody was so pathetically

sure that man was getting better

and better. In 1918, when we

finished the war that was to end

all war and looked forward 27

years to the Christmas of 1945,

what a beautiful world it was go-

ing to be. No war, no crime, no

ignorance, no misery.

On the other hand, what

depths of despair can be reached

in dark times like the present by

those who have only current facts

to guide them. There are people

alive who think that this is the

first time that Europe and Asia

have been desolate; the first time

that stately cities have been de-

stroyed, looted, and burned by



20 DO WE NEED CHRIST?

the conquerors
;

the first time

that thousands of women and

old men and little children have

been slaughtered uselessly. They

think there is something new in

transplanting populations, in

marching off endless files of com-

batants and innocent civilians,

destined to die of hardship. The

scale may be new. It may be diffi-

cult to match in ancient times the

picture of a great modern power

with an economy founded on the

labor of something between 10

and 40 million slaves who have

been herded together in dreadful

camps where even native hunters

would not seek to penetrate, but

the principle was just the same

in the time of Ivan the Terrible,

Genghis Khan, and Caligula.

They were just as cruel as their

modern counterparts, though

their opportunities were not so

great.

So with the breakdown of

morals all around us, only the

scale is really new. Everything

we deplore is more widespread,

perhaps, than after the other

great wars of history, but then

this was the greatest war we

have had so far. It killed and

wounded more innocent people,

drove more nervous people in-

sane, sank more ships, blasted

more houses and more homes,

created more problems and

spread more hate than all the

wars of the 18th and 19th cen-

turies put together. Ours is the

bloodiest century in history not

because we are more uncivilized

than the Mongols and the Huns

and the Mohawks, but because

there is so much blood to spill

nowadays, and mass production

has made it possible to spill it so

much more rapidly. It is not

surprising, then, that the stench

of mortal sin that rises to the

nostrils of God whenever war is

declared is greater in volume now

than ever before. But the sins

are essentially the same.

So that to speak of our own

generation as though men and

women of today had a corner on

cruelty, or greed, or lust is to

overlook everything we have

learned in our history, philoso-

phy, and literature. Nothing,

in fact, is more reassuring than a

collection of old sermons running

back a thousand years or more.

So many of them begin with the

words ‘There never was a time

when— and yet, most of them
could have been preached a dozen

times in the intervening cen-

turies.

Still, we have a few variations

that we can call our own and a

certain emphasis and coloring

that is very much 1945. The var-

iations have arisen from peculiar



21HOW OUR GENERATION NEEDS HIM

circumstances like lend lease and

income tax and trailer towns

—

and also from the subtle influ-

ence of a desertion, the subtle

odor of dead religion. The em-

phasis and coloring comes from

the fact that our simple faith

has been taken from us or so

weakened that our hope is dim

and our charity superficial. This

loss of Christian faith is the re-

sult of- intellectual confusion and

rapidly increasing spiritual ig-

norance, among those who con-

sider themselves educated as well

as among the millions who have

merely gone through the motions

of a high school graduation. It

isn’t their fault primarily. They

are the end-products of a de-

liberate conspiracy. For 250

years men of genius, philoso-

phers, scientists, and poets, not

to mention the professional edu-

cators, have been hacking away

at the foundations of intellectual

and spiritual life, undermining

the very essence of truth, deny-

ing that such a thing as truth

exists, building up a spirit of

doubt and scepticism that could

ultimately result only in this

present-day atmosphere :
~
an at-

mosphere that would be called

one of disillusionment except

that what we lost was not an

illusion—it was truth.
A great, dreary, hopelessness

has settled on the peoples of the

world because natural faith has

gone the way of Supernatural

Faith. One nation has no natural

faith in another nation, the rank

and file has no faith in its lead-

ers, and neighbor has no faith

in his neighbor. This is partly

the result of a mental fog that

has been skillfully encouraged in

certain influential quarters. By

the simple trick of keeping the

familiar sound of words while

giving them an entirely new

meaning, the average man has

been turned upside down on too

many basic questions and ends up

by wondering if anything can be

the same yesterday, today, and

tomorrow. He gets used to hear-

ing that what is freedom of the

press here is not freedom of the

press there, what is democracy

here is not democracy there, what

is murder and slavery here is not

murder and slavery there. Is it

any wonder that the 1940’s have

already been labelled The Era of

Doubletalk? Even more harmful,

though, has been the growth of

an assumption that morally we

are all in the same waterlogged

boat and if anyone appears to be

better than another, the same is

a hypocrite. Whoever is success-

ful is dishonest. Whoever is

beautiful is corrupt. Everybody

has his price. And they say.



22 DO WE NEED CHRIST?

‘That’s life, brother.” That’s not

life; that’s death. The kind of

death that can’t be kept in ceme-

teries. The kind of death that

manages to come back from the

wars with victorious as well as

conquered armies.

It was to be expected, then,

that our boys, introduced to an

exploding world in their early

twenties, would find plenty to dis-

illusion them: the seamy side of

military and civil authority;

som.e of the men they met over-

seas, some of the men and wom-

en they heard about at home. But

too many of them don’t trust

anybody any more. Too many of

them have lost their confidence in

the millions of fine, clean, gen-

erous souls that are all around

them
;

their confidence in the

Church that wasn’t able to pre-

vent the war and their Faith in

God who allowed the whole thing

to happen. One of them, with his

eyes full of dumb misery, was

heard to say, “If only there were

something left that I could be-

lieve in!”

Perhaps the most difficult an-

gle of the situation to handle is

the fact that people who have

been disillusioned in something

and have become cynical about

everything, picture themselves

as the realists of the world. They

think that everybody else is

either deceiving or being de-

ceived, whereas the genuine real-

ists are the ones who cannot be

thoroughly cynical, cannot pos-

sibly despair. In the first place,

the genuine realist kno.ws what

to expect of human nature. He

knows that most people are not

black or white, thoroughly good

or thoroughly bad, but ev-^ry

shade of gray that lies between.

In times of crisis the lighter in

shade, under terrific strain, tend

to get whiter, and the darker in

shade still blacker—and the same
thing can be said of nations.

But more important than

knowing something about other

people is the fact that g'enuine

realists know something about

themselves and about God. They

can say without any emotion,

“We are creatures. Left to our-

selves we should be a dangerous

lot of bipeds, with no more eter-

nal significance than a housefly.

But we have Christmas and Good

Friday and Easter Sunday to re-

mind us that through the merits

of Christ we have been made

sons of God and heirs of Heaven.

Every one of us therefore is a

creature of immense importance,

created, ruled, and loved as an

individual. ‘He calls his own

sheep by name’ {John 10:3).”

We are His as individuals, and

He expects from us as indi-



23HOW OUR GENERATION NEEDS HIM

viduals service which if we re-

fuse He cannot get from any

other creature. From this the

Christian Realist learns a sane

and sacred sense of superiority,

*'His disce sanctam superhiam;”

and this is always enough to re-

lieve attacks of sadness, timidity,

doubt, and depression to a point

where he can bear them. When

the whole world comes tumbling

about his ears with failures, be-

trayals, disappointments, and ill

health, there is a still, small voice

that whispers to him very quiet-

ly : “Thou art mine
;
thou and all

thou hast or can accomplish.'’ So

that the true Realist can look life

squarely in the eye and say,

“Bitter? Of course it is. Nobody

in his senses would try to deny

it. Life is a warfare. But who

ever said that this miserable

round of weeks and months and

years with all its meanness, its

heartbreaks, and its killing mo-

notony—^who ever said that this
is the whole story? Only 'the

fool (who) hath said in his heart

there is no God.'

"

And who ever saw on the face

of the earth a fool who was a

realist? Or in Hell either, for

that matter? Only fools like Lu-

cifer are in Hell. The realists

are all in Heaven—or waiting
their turn here below. Those in

Heaven were once men and wom-

en of simple faith who never

forgot the lesson of Christmas,

who never lost sight of the fact

that although they were created

frorri nothing, they were the

adopted sons of God and Christ's

adopted brothers. They were men

and women of common sense who

externalized their Faith by al-

ways acting as if God were God

and men were men. And we who

are waiting our turn here below

are strengthened by the ex-

ample of their Faith and com-

mon sense.

Such is the figure who still

furnishes the most vivid human

touches in the liturgy of Advent.

It is the gaunt, strong figure of

John the Baptist, at grips always

and everywhere with reality, but

undisturbed in the possession of

strong and simple faith. His

food, his clothing, his manner of

life, his speech, his action—^real
every inch. No pretense, no pet-

tiness, no self pity, no vanity.

When an embassy of imi)ortant

men came from the Temple to

hear him. Scribes and Pharisees

and Doctors of the Law, he

wasn't flattered, he didn't con-

form his conscience to theirs,

neither did he despair. He knew

they were rotten even if they did

move in the best circles, so he

lashed them just as the Son of

God would have lashed them.



24 DO WE NEED CHRIST?

'‘Brood of vipers!'’ he shouted

at them, "who has shown you

how to flee from the wrath to

come?" {Matthew 3:7). When

the people thronged about him in

admiration and begged for spir-

itual direction, he didn't try to

be clever or mysterious. He said

quite simply, as the Son of God

would have said: "Have you got

two coats? Give one to him that

hath none." Then came the per-

fect test. He was praised and

sought after as a Saint and a

Prophet. Disciples followed him

about in crowds and hung upon

his lips. Slowly the impression

gained strength that here was

the Promised One, and they came

to him ready to believe. He could

have moulded them like wax had

he cared to play with the truth,

but not a single equivocal word

ever entered his mind. His Faith

shaped his conduct. "No, I am

not the Christ. I am not Elias."

"I am the voice of one crying

in the desert, 'Make straight the

way of the Lord,' " {John 1:23).

".
. . but in the midst of you

there has stood one whom you

do not know. 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 1:26-27). No false humil-

ity—that was the truth. No
cynicism either. He knew his

own generation but he did not

despair of them because he kept

his Faith in Christ. There was

a man for you—a real man.
"Aye, and greater than a

prophet."

That day in the desert, the

Baptist spoke to a multitude that

had not yet been strengthened in

Faith by the teaching and mir-

acles of Christ. In our own dis-

tracted time his words are re-

peated to a multitude that has

forgotten what Christ said and

did. Faith, Hope, and Charity,

all of these depend on one an-

other and none of them is evel*

found alone; but if prehistoric

man needed most of all the vir-

tue of Hope, and the man of

Christ's generation the virtue

of Charity, the man of today

needs most of all a lively and a

simple Faith that will preserve

what Hope is left and vitalize the

feeble Charity of the modern

world.



HOW I NEED
Address Given On

The Church of Christ has no

devotions that are meant to be

secret. There are no Mysteries

in the old pagan. sense, nothing

reserved to the select few—but
-one of the most beautiful parts

of the Church’s ritual is quite

unknown to the average layman.

I refer to the Divine Office.

Everyone knows that Canons in

their Cathedrals and Religious in

their choirs chant the various

hours from Matins to Compline

and that all priests say them at

least in a whisper once a day.

Too few of the faithful, how-

ever, take the trouble to find out

what it is that they are chanting

or reading. Fortunately, the

growth of the liturgical move-

ment in recent years has im-

proved the situation a little and

some have now discovered what

the Divine Office can do for the

spiritual and intellectual life of

men and women in the world. It

should be known to many more

because it is an expression, in

words, of the Church’s daily life

as identified with the daily life

of Christ. For the Church is a

Bride who is always young; al-

ways in the living presence of

HIM MYSELF

December 23, 1945

the Bridegroom. How can She

think of Him as a character of

history dead and gone centuries

ago? Through Holy Week, She

grieves over every wound as if

the blood were still running scar-

let fresh. On Easter Morning

She sings her Allelujas with all

the glad surprise of the Apostles.

But never is the past more pres-

ent with Her than now, in these

purple days_ of waiting.

For beginning three weeks ago

and ending Christmas morning

the Office is a study in crescendo

—^the Christ Child coming nearer
and nearer day by day. The

priest as he reads his Office can-

not help falling under the spell.

He feels like a traveller standing

at the door of a lofty mountain

shrine and listening. On the

first Sunday of Advent, it is just

the hour of dawn and the first

gray streaks appear in the East.

He seems to hear far off in the

valley faint echoes of a band of

pilgrims chanting—as he reads
to himself the words : ‘‘Brethren,

the time has come to rouse our-

selves from sleep for our own

salvation is nearer than we had

believed.” Days pass. The music



26 DO WE NEED CHRIST?

and the words grow clearer as

the pilgrims wind up the moun-

tain side—^the sky has touches
of crimson in it now as we turn

the page to the Antiphon: ''0

Orient splendor of Eternal light

and sun of justice, come and il-

lumine them who sit in darkness

and in the shadow of death/’

By Christmas Eve, the pilgrims

are in plain view and there is

running gold in the clouds be-

hind them as the Church sings

at the Magnificat : ‘‘When the

sun shall have risen in the heav-

ens, you shall see the King of

Kings proceeding from the Fa-

ther as the bridegroom from the

bridal chamber/’ Until at last

it is the very day—Christmas
itself. The pilgrims have ar-

rived at the door of the moun-

tain shrine and are singing in a

great chorus of full-throated de-

votion. The day spring has over-

flowed—floods of sunlight every-
where as we chant the Christmas

Antiphon
—

“Christ is born to-

day. Today a Saviour has ap-
f

peared. Today the angels sing

on earth and archangels rejoice.

Today the Just exult, singing

Glory to God in the Highest.

Alleluja!”

In the spirit of the liturgy,

then, we began our Advent

course a long way off—in the
need of the whole human race

for Christ. We saw how Adam

and every son of Adam in every

race and clime and time needed

Him as a source of grace and

merit; needed Him as a source

of Hope. Passing over thousands

of years, we saw how the world

in His own time—hard, cold,
cruel, and lustful—needed a new
emotion. Love. So the God who

is Love, assuming a most ami-

able form, loved His own who

were in this world—loved them
to the end. And every drop of

blood as it made its slow, sticky

way down the wood of the Cross

seemed to say to the world

:

“Greater love than this no man

hath” {John 15:13). Then aft-

er 95 successive generations of

little boys and girls had grown

up and whitened into old age,

and been forgotten again, the

calendars of 1946 were printed

for men and women living in a

bankrupt world, exhausted, dis-

illusioned, skeptical. Men and

women who need more than ever

that habit or virtue by which

they can assent to the highest

form of truth, the truth which

they have on the word of Christ,

a habit or virtue which we call

Supernatural Faith. For here

and now we need the Truth, as

His own decayed generation

needed Life and the earliest

races needed to be shown that



HOW I NEED HIM MYSELF

there was a Way. But Christ is

‘‘the Way and the Truth and the

Life.’" So that what we need to-

day is just what men have al-

ways needed. Not pale shadowy

abstractions, but Christ. We

need a perfect ideal, but He must

be real; human, but above all

criticism, a sample of what hu-

man goodness is in all its trutlr

and completeness.

For such a one the ancient pa-

gans looked in vain. Their spir-
\

itual leaders, Socrates and Plato

and Marcus Aurelius and the

rest, were all great men with

faults as great as their genius,

and I think in reading the Old

Testament most of us have an

embarrassed feeling that the

Prophets and Patriarchs and

Kings could have been a little

more edifying than they were.

For the best of them was only a

type, a watchman in “ a tower

with his eyes fixed on the hori-

zon, waiting to announce the first

faint rays of the Sun of Justice.

And now that Christmas Eve

is almost upon us, that Sun of

Justice is rising again, this time

for me. Oh I know that He was

born only once and then for all

mankind, just as He died only

once on Calvary; but I also know

that when an infinite treasure

of grace is poured out on a fi-

nite number of men, it is as

27

though each one had all, and I

know that if I were the only

creature living He would have

made the self-same sacrifice for

me. So too if there were just

the Holy Family and myself in

the world, there would have been

a Bethlehem somewhere, some-

how. For I need grace and hope

as Adam needed them, though I

have them more abundantly than

he. I need love in my life, not

as Caesar Augustus needed it,

but as something I already have

and need to keep. Because I was

born in the year of Our Lord and

not Before Christ, I have grown

up from childhood in the warm

glow of the Sacred Heart. IVe

seen the light reflected in my

parents’ eyes. I’ve seen it shin-

ing in the faces of His great and

glorious Saints that look down

from the altars. I’ve seen it in

the careworn smiles of His little

saints, unknown, beautiful souls

that have brushed against me in

daily life and left me a better

man. I have love, yes, but I

need to keep it always.

I need, too, a deeper sense of

reality in my life, for I am part

of my own generation with all

its pretense and claptrap, with

all its smartness and its infidel-

ity. And I need first and last,

as every man has needed from

the beginning, the person of my



28 DO WE NEED CHRIST?

Lord; not the gifts He can give

me, but Himself. So I listen and

watch for His coming. The whole

world seems to be listening with

me, even those who hate Him.

Tomorrow night a lot of care-

less people who think they have

forgotten what it is all about

will be crowded in night clubs

and saloons celebrating—^God
forgive them—Christmas Eve.
Those around them may be ^'fool-

ish and clamorous and full of

allurements and know nothing

at all,'' but sometime in the

course of the evening they will

think of the open fields and the

starlit sky and the winding road

that leads to a little cave. Even

now, two days ahead of time,

there are people all over the

world wondering in every sort

of language whether the little

procession has started already

from Nazareth; Joseph and

Mary, who is with child, and

the little neighbor who lingers so

persistently in tradition. For the

edict of the Emperor has been

posted in the marketplace and

the roads are full of travelers,

each little group going to its

own tribal town for the census.

The week has been a busy one

for the Holy Family; there was

so much to do before they could

lock the door and begin the jour-

ney. There were some odd re-

pair jobs to be done in the vil-

lage, a few poor little orders to

be filled, tools to be sharpened

and packed, and consultations to

be held with the neighbors about

the roads. Food had to be pre-

pared and the house scrubbed

clean from the ground to the

roof-tree, because they would cer-

tainly be gone a fortnight, per-

haps a longer, much longer time.

And then there were those other

little things which Mary had

been preparing through the

weeks, as she sat by the fire,

spinning and dreaming and

weaving her dreams into swad-

dling clothes. For the Christ

Child was not to be wrapped in

rags, though He was to lie in a

manger. Mary herself may have

been threadbare and Joseph in

patches for all I know, but

Mary's Child was to have all that

a poor, thrifty, affectionate

Mother could give Him, sweet,

fresh swaddling clothes, the work

of His own Mother's hands.

So Friday goes and Saturday,

and Sunday at dawn they take

the road to Jerusalem; first

through Cana of Galilee, where

the little bride and bridegroom

whose wine is to fail them some

day are not yet born. Then to

Tiberius by the lakeside, a

wealthy, miniature Rome full of

strange looking painted people



HOW I NEED

who set the fashions for most of

the East, though not for such

as the Holy Family.’ Surely that

is no place for them to spend the

night, so they make their way

without a stop to a camping site

on the southern shore of the

lake. Monday morning, when

they come to the town of Pella,

they cross the Jordan because

of the hostility of Samaritans for

Jews, and travel down the left

bank of the river to the shal-

low ford below Jericho, where

some day John the Baptist, now

a baby at Elizabeth’s breast,

will stand knee deep in the

water and point Him out to the

people as the Lamb of God. Then,

early next morning, it is up the

steep hill that leads from Jericho

to Jerusalem, with a glance back

over their shoulders at Mount

Nebo, where Moses died, and a

few hours later another, a shud-

dering glance at Mount Calvary,

where criminals are always hang-

ing on rough crosses. It is Tues-

day now. about noon, as they

wind down the road from Beth-

any, in through the busy gate

and the narrow streets to the

temple on Mount Moriah. For a

devout Jew never passed through

the city without a visit to the

center of revealed religion. Fi-

nally, in the afternoon, they

hurry on out through the Joppa

HIM MYSELF 29

gate, crowded, with merchants

and hucksters and down the old

limestone road that leads to

Hebron, David’s first capital,

perhaps the oldest road in the

world. Twenty-two centuries be-

fore that day Abraham had

traveled the same road with his

flocks, and coming the other way,

not much later, Joseph had

brought the body of his father,

Jacob, back from Egypt. The

old road was thronged with mem-

ories of romance and bloodshed

and triumph; but the greatest

day in its history passed without

comment or notice. That was

this wonderful day when a little

band of country folk went trudg-

ing along through the limestone

dust, and in the band a delicate

girl whose unborn Child was

God.

The world whisked by ab-

sorbed in trifles and ignoring

essentials, just as it would today.

The world is never impressed

except by itself or by one of its

own silly shows—and what a
show it expected on the birth-

day of the Messias ! For it never

occurred to the worldly that He

would not be one of themselves

and that He would see things, to

their way of thinking, upside

down. Just as today the world’s

idea of glory happens to be tin

horns and ticker tape and spot-



30 DO WE NEED CHRIST?

lights and stupid speeches, so

1900 years ago the best people

had their own plans for the Ad-

vent of Christ. They thought

that Caesar Augustus would sail

in his triremes from Rome, with

his nobles, his senators, his in-

vincible legions
;

that Pharao

would dash up through the des-

erts from Egypt with thousands

of glittering chariots; and that

the Medes and the Persians and

the far-off Indians with caravans

of jeweled elephants and camels

would come trailing out of the

East with hosts innumerable.

And all this power and majesty

would meet in the plains of

Esdraelon and there with the

music of ten thousand silver

trumpets* and ten thousand roll-

ing drums the heavens would

open—and backed by the golden
splendor of His Heavenly Court,

the Son of Man would come to

save His people. Such was the

way man had planned it, my

dear brethren, poor, cheap,

tawdry man! Poor, stupid man,

with his eyes full of glitter and

his ears full of sounding brass.

It is always so hard for him

to grasp God's sense of values.

Why, man feels that it was a

kind of mortification to Christ

to be born and live without the

luxuries of .the world. “Just

think," he says to himself, “He

was only a carpenter. He might

have been a king!" Yes, a King

—^with velvet shoes and oil on
his skin, roses on his head and

snow in his wine. Why that sort

of antique nonsense would be

tiresome even to a modern mil-

lionaire. What must it have

been to God Almighty? Can you

think of Christ being unhappy

because His Sacred Feet were

bare and there were no effemi-

nate rings on His strong, brown

fingers? The world says, “Bom

in a stable! What a dreadful

humiliation for the Messias!"

Because it doesn't realize that

the supreme humiliation was the

moment—not of His birth—^but
of His conception. Having de-

graded Himself to the point of

taking a human form, everything

else that happened in His life

was trifling by comparison. Of

course, a stable seems like a

lowly place to us, but to God a

stable was not very different

from any other shelter in the

world except that the beasts who

occupied it were sinless beasts.

There was a stench, I suppose,

but nothing to the stench that

rose to the nostrils of God from

the palace of Herod. And be-

sides—^what else could matter
much when He found Himself in

the bosom of Mary—^the sweet-
est, cleanest, and most beautiful



HOW I NEED

place in all the world.

So now it is Christmas Eve

and I am all alone outside the

cave. This year may have been

the saddest I have ever known.

I may have lost the one who gave

me what color and music there

was in my life—or it may have
been -the gayest, with dear ones

returning home safe and sound

and unchanged. But in any case,

as far as my inner life is con-

cerned, I am alone and waiting

with a prayer in my heart for

Christmas. Soon, Son will

be born to us and a child will

be given to us;'" 'The Desired of

HIM MYSELF 31

Nations'" and my hope; the be-

loved of all men, and my be^

loved. A perfect ideal who will

satisfy completely—^who will
satisfy my heart and my head

—

my learning and my yearning,

who will be not only my God

but my own particular friend, my

very best, perhaps my only

Friend. For I'm standing alone

outside the cave—and the older
I am, the more alone I find my-

self. But Monday, at midnight,

when the bells of Christmas ring,

Christ will be born to me, and

with Christ my life on earth is

full, and my Eternity.



I

THE PURPOSE OF THE CATHOLIC HOUR
(Extract from the address of the late Patrick Cardinal Hayes

at the inaugural 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 Broadcasting Company. The heavy

expense of’ managing and financing a weekly program, its

musical numbers, its speakers, the subsequent answering of

inquiries, must be met. . . .

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

To our fellow-citizens, in this word of dedication, we wish to

express a cordial greeting and, indeed, congratulations. For

this radio hour is one of service to America, which certainly

will listen in interestedly, and even sympathetically, I am
sure, to the voice of the ancient Church with its historic

background of all the centuries of the Christian era, and

with its own notable contribution to the discovery, explora-

tion, 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 sympa-

thy for all, this work is inaugurated. So may it continue.

So may it be fulfilled. This word of dedication voices, there-
fore, 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 searching and ques-

tioning hearts.



92 CATHOLIC HOUR STATIONS

Alabama

/

Arizona

Arkansas

California

Colorado

District of Columbia

Florida

In 39 States, the District of Columbia, and Hawaii

Birmingham WBRC* 960 kc
Mobile WALA 1410 kc
Phoenix KTAR 620 kc
Tucson KVOA 1290 kc
Yuma KYUM 1240 kc
Little Rock KARK* 920 kc

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

Denver KOA 850 kc

Washington WRC 980 kc
Jacksonville WJAX 930 kc
Miami WIOD.610kc
Pensacola WCOA 1370 kc
Tampa WFLA 970-620 kc

Georgia

Idoho

Illinois

indiono
'

Kansas

Kentucky

Louisiana

Maine

Maryland

Massachusetts

Michigan

Minnesota

Mississippi

Missouri

Montano

Atlanta WSB 750 kc
Savannah WSAV 1340 kc
Boise ....KIDO 1380 kc

Chicago WMAQ 670 kc
Fort Wayne WGL 1450 kc
Terre Haute WBOW 1230 kc
Wichita KANS 1240 kc

Louisville WAVE* 970 kc

New Orleans WSMB 1350 kc
Shreveport KTBS 1480 kc

Augusta WRDO 1400 kc
Baltimore WBAL 1090 kc
Boston WBZ 1030 kc
Springfield WBZA 1030 kc
Detroit WWJ* 950 kc
Saginaw WSAM 1400 kc
Duluth-Superior WEBC 1320 kc
Nibbing WMFG 1300 kc
Mankato KYSM 1230 kc
MInneapolis-St. Paul KSTP 1500 kc
Rochester KROC 1340 kc
Virginia WHLB 1400 kc

Jackson WJDX 1300 kc

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

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



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

Nebroska 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 Charlotte 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 1170 kc

Oregon Medford KMED 1440 kc
Portland KGW* 620 kc

^Pennsylvania Allentown WSAN 1470 kc
Altoona WFBG 1340 kc
Johnstown WJAC 1400 kc
Lewlstown WMRF 1490 kc
Philadelphia KYW 1060 kc
Pittsburgh KDKA 1020 kc
Reading WRAW 1340 kc
Wilkes-Barre WBRE 1340 kc

Rhode Island Providence WJAR 920 kc
South Carolina Charleston WTMA 1250 kc

Columbia WIS 560 kc
Greenville WFBC 1330 kc

South Dakota Sioux Falls KSOO-KELO 1140--1230 kc

Tennessee Kingsport WKPT 1400 kc
Memphis WMC* 790 kc
Nashville ....WSM* 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 V

Utah Salt Lake City KDYL* 1320 kc

Virginia Norfolk WTAR* 790 kc
Richmond WMBG 1380 kc

Washington Seattle KOMO 950 kc
Spokane KHQ 590 kc

Wisconsin Eau Claire WEAU 790 kc
LaCrosse WKBH 1410 kc

Hawaii Honolulu KGU 760 kc

• Delayed Broadcast

(Revised as of October, 1944)



CATHOLIC HOUR RADIO ADDRESSES IN
PAMPHLET FORM

Prices Subject to change without notice.

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Part II
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“1930—Memories

—

1940
**—The addresses delivered in the Tenth Anniversary Broad-

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*

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