rntm mmmhi HcPh'tll i p ! CW. v\ea«fi> +4ie oif\ ev* H \ mf3& m ONE NEEDS THE OTHER Three lectures delivered on the Catholic Hour by Reverend Frank J. McPhillips, Ann Arbor, Michigan. Delivered on the program from July 17, 1949 to July 31, 1949. The Catholic Hour is produced by the National Council of Catholic Men in cooperation with the National Broadcasting Company. BY REVEREND FRANK J. McPHILLIPS ANN ARBOR, MICHIGAN r'' NATIONAL COUNCIL OF CATHOLIC MEN 1312 Massachusetts Avenue, N. W. Washington 5, D. C. Printed and distributed by Our Sunday Visitor Huntington, Indiana Imprimatur: REV. T. E. DILLON Censor Librorum Nihil Obstat: JOHN FRANCIS NOLL, D.D. Bishop of Fort Wayne * DeaefGfed TABLE OF CONTENTS AUTHORITY 5 OBEDIENCE 12 SELF-DENIAL 19 I - "AUTHORITY" Talk Given on July 17, 1949 Some years ago, a radio pro- gram dramatized an invasion of our country by creatures from another planet, and to many lis- teners who had not heard the prologue, it brought consterna- tion and panic. Their reaction to fear was immediate, and those affected were individually con- cerned with their own safety. Today we are oppressed with the fear of war and may be inclined to think that if this threat were suddenly lifted, then we would find ourselves living all at once in a world of peace, but this is unfortunately, not true. Sup- pose it would be announced to- night, that by some miracle, the leaders of the East and the West had reached a perfect agreement, based on Christian principles, and had already begun to work together in harmony to bring the Freedoms to every person in the world. Such an announcement would be received with tumultu- ous joy, but would it bring im- mediate peace to us as indivi- duals? The chief cause for un- rest in the world today is the refusal of nations to accept the authority of God, with its con- sequent moral responsibility. Likewise, the unhappiness that plagues the lives of so many families and individuals is due to their refusal to accept the laws of God, and the denial of the responsibility of exercising authority that He has placed in particular persons. The crav- ing of every human heart is foi peace, and there can be no tran- quility in our lives as long a,c there is the threat of war; but this very antagonism between nations is caused by the wrong thinking of men, and it is faulty thinking that destroys the peace of the individual as well. No one is thinking wisely or correct- ly, whether he be statesman or private person, who thinks of the result of a plan or an action only in the light of its immediate re- sult. Correct thinking demands that both time and eternity be brought into account, and God's will as well as my own desires be considered. There is a great deal of wrong thinking in the matter of exercising authority because men refuse to look upon it as a moral responsibility un- der God, and this applies to the 6 ONE NEEDS THE OTHER home and the classroom as well as to authority in high places. One of the questions that is asked in the catechism is this: “Why did Christ live so long on earth?” and the answer is given very simply: “Christ lived so long on earth to show us the way to heaven by His teaching and example.” To show us the way to heaven! To show us the way to live, to be an example to us of correct thinking. People who are concerned with television know that both the sense of sight and the sense of hearing are in- volved in that medium, and to listen to the words of Christ without looking at His life for example, would be like sitting in front of a television screen with one's eyes closed—we would be hearing everything that was be- ing said, but not seeing how it works out in actual life. One might say that in a certain sense our Divine Saviour dramatized the perfect life, and though He took the principal part, there were others that He brought close to Himself for our observa- tion that we might see in their lives the example that a single life could not portray. In order to found His Church He selected the disciples, and from them He chose the Apostles to continue His teaching—but for the ex- ample that we need in our daily lives, He was born into a family and extended His example through the lives of Mary and Joseph. They were not commis- sioned by Him to teach, although they knew Him better than any- one else in the world—it was their lives that were to be our examples. The story of the Holy Family is more suggested than told in detail in the Scripture — some facts are given, but the lines are lightly drawn so that everyone, no matter what his condition in life, may find in it his model and inspiration. When we look to the Holy Family for an answer in this matter of proper thinking about the use of authority, we must look, strangely enough, to the most humble member of that family. Christ was God and was with His Father when the world was made and all the laws of nature put into operation, but He did not rule the family; His Mother was the most favored of all creatures in her selection to be His Mother, and she was to be called the Queen of heaven and earth, but she did not rule that family; it was left for Joseph, whose only apparent qualification was that he was “a AUTHORITY 7 just man/" to exercise the au- thority over the little household. The Gospels do not tell us much about him; he is mentioned as the Spouse of the Virgin Mary, and we know that he was present at Bethlehem, that he guarded and guided the Mother and Child on the Flight into Egypt, and that he shared the worries of our Blessed Mother when the Boy was lost for those three days in Jerusalem. It is not so much what is actually said about St. Joseph that makes him a model for the use of authority, but the conclusions that we ourselves are able to draw from the circum- stances in which he is mention- ed. That he did really possess authority is beautifully summed up in the Preface that is read in the Mass for his feasts : “Joseph, as a just man, was giv- en by Thee to be the Spouse of the Virgin Mother of God, and as a faithful and prudent ser- vant, was set over thy family, that with fatherly care he -might guard Thine only-begotten Son.” He was “set over” that Family! In our conclusions there can be no doubt that he was aware of his own inadequacy, but he ac- cepted the commission that God had given him, and he did not shirk his responsibility. With “fatherly care” he loved the members of his little family; he planned for them; he worked for them, and he put their comfort above his own; and as a “faith- ful and prudent servant” of God, he ruled them with a deep sense of humility. There may have been men alive at that time who were better fitted by nature for the responsibility, but he recog- nized that God wanted him to bear it and that all that would be asked of him would be to do the best that he could, and that is all that God will ask of any of us. In the light of the ex- ample of St. Joseph, how do we administer whatever authority may have been given to us ? The very world “authority” has become for most people today a distasteful one. We simply do not like to be ruled, and we re- sent having to submit our wills to the will of another, even if this other be the will of God. And it mayr be this repugnance to submitting to another that makes us loath to exercise au- thority over others. We rejoice in the fact that we live in a democracy, chiefly because we think however wrongly that it implies doing our own will, rath- er than the will of a ruler—for- getting that a democracy is sim- ONE NEEDS THE OTHER ply a way of ruling. Nowadays the supreme test for the accept- ability of an idea is whether or not it is “democratic”—and what we really mean is whether or not any force or compulsion is to be used in carrying it out. In a democracy we do have the power to select our rulers, but once selected, they are to exercise power; we have a part in the making of laws, but once made, they are to be enforced. It is easy enough for us to accept this and to criticise those who should be exercising power in high places, but how about the God- given right and responsibility of using authority in little places, like the home and the classroom ? It is very easy to sit by the radio and come to weighty con- clusions about the decisions of the Supreme Court, and to sug- gest to a neighbor just what ac- tion the UN should be taking in any given case, but how impor- tant do these suggestions seem to the neighbor who knows that our own household is falling apart at the seams because of the lack of proper use of au- thority ? Before we criticize others, it might be well for us to take a good look at our own lives to determine by this private test just how we would be using more important powers if they were entrusted to us. Authority is essentially the moral right to direct the conduct of others. All authority is from God; since He is the Supreme Lawgiver, then those of us who possess authority in any de- gree, do so as the agents of God Himself. And this is true whether we are speaking of the authority of a king, the presi- dent of a country, a bishop of the Church, a parent, or the teacher in a classroom. No one can properly rule unless he ac- cepts this responsibility .as be- ing from God. Students are sometimes told in their classes that society is a gradual evolu- tion, worked out on a sort of trial and error method by man himself; when, as a matter of fact, it is God's own plan that man should be a social creature and society was planned by God.. In a society of men, authority is. absolutely essential for peace-- ful and well-ordered lives. We do not always like to be told what to do, nor are we always pleased to order the lives of those that we love, but if every individual in society were to act exactly as he pleased, what a chaos there would be! A river flowing be- tween its banks is a beautiful AUTHORITY 9 and wonderful thing—it gives life to the soil and in its move- ment it seems to possess a digni- ty that stands as a symbol of life itself. But let that river overflow its boundaries, and it becomes a thing of terror. When it overflowers its banks, when the restraints that nature placed on it are no longer functioning, then it becomes a vicious force for destruction, and what has been once life-giving and serene, becomes life-destroying and sav- age. The banks of a river have a duty to perform, and when they guide the course of the stream, then all is well, and every curve of its progress stands as evidence that the river was not allowed to have its way —and it is the conquering of the river that makes for its beauty. Authority is rightly found wherever men live together, and it permeates the whole structure of society, with a little given to some and a great deal to others. A radio is a very complicated piece of apparatus, and every tiny wire has its part to play if the whole instrument is to work properly; its functioning can be stopped just as effectively by breaking a little wire as by pull- ing the main cord from its soc- ket. And the peace in any man's life can be ruined just as effec- tively, and maybe more surely, by an argument at the breakfast table as by reading in the paper of the declaration of war. It would be difficult to study any tragedy without finding some- place in its development the mis- use, by tyranny or laxness, of authority. The immediate cause of the crucifixion of Christ was the ineffective use of His power by Pilate ; the persecutions of the early Christians followed by the tyranny of the Caesars; there are slaves in Russia today because of the misuse of power —and it is just as true that there are boys in houses of cor- rection and men in prisons be- cause of the’ failures of their own fathers properly to use their God-given authority. Authority in the home is not something that parents can “take or leave alone." There is a great deal of talk these days about children not being respectful as they should be, and of wayward and delinquent youth, but how much of their failure is due simply to the fact that those who were placed over them in the earliest years of their lives refused to recognize the respon- sibility that came with that re- lationship? What thoughts fill 10 ONE NEEDS THE OTHER the mind of the young father as he holds his infant son in his arms for the first time? Is the pride and joy that is properly his, tempered by the thought of the tremendous responsibility that goes with fatherhood? Not just the burden of seeing that the child is properly clothed and fed and protected, but the need of training him to be a good citizen and teaching him hoio to save his soul! There is noth- ing more pitiful than a “spoiled” child, yet we must not forget that no child ever spoiled him- self—the spoiled child is like a mirror that reflects his parents. If he is selfish and hard to man- age, it can only be that his par- ents were too indulgent of his whims when they should have been more conscious of their re- sponsibility under God of proper- ly training him. Several years ago, a student at the University told me about a visit he had had with some friends who had a lit- tle son about three years old, These parents were of some ultra-modern school who were determined not to allow any “repressions” to hamper the de- velopment of the child, and they had never, under any circum- stances, said “no” to him. Dur- ing the course of the rather hec- tic evening that my friend spent with the family, the baby light- ed a cigarette and made an at- tempt at smoking it with no word of comment from his par- ents ! It is a pretty terrible thing to think of the whirlwind that is developing in that house- hold. Why is it that some par- ents will not curb the selfish tendencies of a child because it might hurt him a little at first, but they have no hesitation in taking him to a doctor to have braces put on his teeth to make him develop a better “bite” and possibly to improve his looks? In some homes there is an abuse of authority that amounts to tyranny, but this seems to be the exception today; the greater evil by far is the almost complete disregard of the responsibility under God of training children in the all-important matter of doing His will. When we stand before the judgment seat of God, the ques- tion will not be what ease and -comfort we may have given to those under our charge, but how well did we teach them to respect authority that culminates in God's own will? If we take time now to consider St. Joseph as our model, no matter what our AUTHORITY 11 position of authority may be, we would be moved to correct our faulty thinking, and the happy result would be peace in com- munities, peace in the family, and our sure attainment of the ultimate peace of union with God. OBEDIENCE Talk Given on July 24, 1949 Not long ago, a student at a certain University spoke of a professor who had referred to the freedom of the human will as a “theological phantasy.” Now a phantasy is something that exists only in the mind and has no other reality, and so the learned man was telling a group of young people who are being trained for leadership among their fellows, that there is no such thing as responsibility to God or man, and implying that the vast majority of men are wrong; for it is universally ac- cepted that man is accountable for his actions, and that doing evil is a choice which a free man is not forced to make, but is rather a perversion of his power to choose. One of the first de- fenses a child learns is that when he is caught doing some- thing that he should not be do- ing, he makes a problem for the one who catches him in his evil ways by simply saying: “I couldn’t help it” or “I didn’t mean to do it.” The very small child who is facing punishment seems to sense that he should not be punished if he did not have a free choice in his action, but the professor would wipe out all possibility of guilt and its consequent punishment by sug- gesting that the very idea of responsibility for our actions was dreamed up by some peculiar man called theologians, who had no other idea in mind than the control of the lives and destinies of others. It is difficult to con- ceive how this particular teach- ing of theologians should have gained such wide acceptance, even by people who could not possibly have had any contact with theologians, and other theo- logical conclusions be so lightly cast aside ; because the most sub- lime truths of Christian revela- tion have been denied by men who have given a great deal of time to studying them, but it would be difficult to find a man or woman anywhere who has not experienced the feeling of guilt, which can only exist when one is conscious of being able to choose for one’s self. There are various ways of knowing that we have “free will,” in the sense of being able to determine for ourselves our manner of con- OBEDIENCE 13 duct, but there is perhaps none so telling as the personal ex- perience of remorse for an evil act and the feeling of wellbeing for having acted in accord with one's conscience and the moral law. Men can urge that there is no such thing as free will or conscience or a moral law in the same way that philosophers have sometimes contended that noth- ing actually exists at all—and with about the same effect on the generality of men. For no matter what the philosophers would like to prove, we know that the car that we are paying for is a reality and that we are not pay- ing for it with imaginary money ; and all the fine argu- ments that men can think up to deny responsibility to God will not bring sleep to the man lying awake because of a troubled con- science. Morality exists only be- cause we have the power to choose in the matter of obeying a law or disobeying it, and so it must follow that both author- ity and obedience are essential to right order, and the one needs the other. It is unfortunate that the word “obedience” has fallen into such disrepute in these modern times, and that in some minds it has become almost synonomous with “weakness.” It is true that it is still considered a good thing for children to be obedient because they are less troublesome that way, but the notion of obedience as a moral virtue has been prac- tically lost, and if it is consider- ed a virtue at all, it is confined to the realm of childhood. Some people are not even sure that children should be taught to be obedient, and in a recent maga- zine article where a list of ways to be a good parent were given, the word obedience is not once mentioned, nor is his responsib- ility to God considered as a fac- tor in the child's development. Such thinking is bound to have repercussions on our society, and one does not have to look very far beyond childhood to note its results. On our secular college campus the students have become so used to the trend of “develop- ing” the individual without re- gard for moral responsibility under God that their thinking is filled with strange contradic- tions. If it were not so tragic, it would be amusing to observe their insistence on liberality of thought for themselves while im- mediately condemning all oppo- site views; they are rigorously dogmatic in condemning every- thing they consider to be dogma ; 14 ONE NEEDS THE OTHER and they have been known to draw up a “bill of rights” for students, but never a “bill of re- sponsibilities.” If one would study the student publications of any secular college or univer- sity over a period of time, he would be amazed by the amount of ink that is used to present student demands upon the ad- ministration, but it is the rare article indeed that reminds the student that he is in an institu- tion of higher learning in order to be trained, and that training demands obedience—in fact, the word obedience is never used. If I may quote from personal experience, in my eight years as a chaplain at a secular uni- versity, I have never seen the word obedience used in a student publication, nor have I heard it used either by students or auth- orities concerning their rela- tions with each other. This is not to imply that there is no order prevailing, for the order and harmony that exists in an in- stitution with thousands of stu- dents enrolled is truly amazing, but the point is that obedience, as a moral virtue, simply does not exist. It seems incredible that somewhere in our so-called social evolution we have lost the greatest of moral virtues, and yet it must be conceded that this ig generally true. When the stu- dents meet with their counsel- lors, they are told of the neces- sity of cooperation, of loyalty, and of being grateful for their opportunities, but there is no one to tell them that submitting their wills to the will of a super- ior is essential for complete har- mony, and that it has an actual value in the sight of God Him- self. Every right-thinking per- son wants order to prevail, but it is foolish to expect it where the wills of men are concerned unless they are impelled by the highest motives, and to rule out obedi- ence as a moral virtue is to in- vite disaster. The importance of obedience in God's plan for us is clearly taught in the life of Christ. In the Holy Family at Nazareth we find the paradox of authority be- ing invested in the one who had the least right to rule, and the example of obedience being given by the King of Kings. In the first recorded words of our Di- vine Saviour, He speaks of doing the will of God—it was when His Mother had found Him sit- ting with the doctors in the Temple, and He dismissed her concern for Him by saying, “Did you not know that I must be OBEDIENCE 15 about my Father’s business?” {Luke 2:49). This is perfectly understandable to us now be- cause we are so well-aware of His mission, but St. Luke’s ob- servation that immediately fol- lows must be unintelligible tc the mind that has rejected obed- ience as a virtue because he says, “he went down with them and came to Nazareth, and was sub- ject to them.” He was subject to them ! Who can know how many mistakes were made by Joseph and Mary in the ordering of their little home at Nazareth —how many times they made the wrong decisions and mis- takes in judgment, and yet the Second Person of the Blessed Trinity subjected His will to theirs, and under their guidance “advanced in wisdom, and age, and grace with God and men” {Luke 2:52). Time and again He said that it was His mission to do the will of Him that sent Him, and in a human way, the preparation for the supreme act of obedience in laying down His life for us on the Cross consisted in the little obedience of a child in His home. There is a real con- nection between the words “He was subject to them” and the words of St. Paul to the Phil- ippians : “He humbled himself, becoming obedient unto death, even to the death of the cross” {Philippians 2:8). It was the brutal force of men that took His life, but no act of obedience to His Father or the guardians of His childhood even suggests the thought of force. It is the associ- ation in the modern mind of force and fear with obedience that is the pity. Men must learn that it is the submission of the human will to superior right and not might , that is pleasing to God. All of nature, outside of man, is in complete harmony — season follows season, the stars stay in their proper course, even the behavior of animals can be predicted—but man, who alone can know the reasons for his actions, can use his power of choice to reject the will of his lawful superiors, and so con- found the very plan of God. To be obedient demands that one has a free will and that he sub- mits it to the will of another, simply because the other has the moral right to make the demand. The sunflower that follows the sun in its course through the heavens never varies, but it is not being obedient ; the child who puts away his toys at the bidding of his mother is being obedient, and he has the right 16 ONE NEEDS THE OTHER to know that he is not only pleasing his mother, but that in so acting, he is keeping his little spot in the world in harmony with the rest of the universe and that the simple act is pleasing to God Himself. Almost universally, men ad- mire unselfishness and generos- ity, and if a man gives of his possessions to the poor, he be* comes the object of our praise; if a man gives his intellect to the consideration of the needs of his fellowmen, studying the in- justices that exist in society and tries to find a cure for them, he, too, merits our praise; why is it, that in giving up his will, which is by far the most difficult thing to do, he is apt to be con- sidered a weakling and easily be- comes the object of scorn and ridicule? One might say that the great- er the sacrifice involved, the greater the virtue that prompts the giving, but man has no pos- session or faculty that is so dear to him as his own will, and there is nothing that he gives up with so much reluctance. That is why, in the religious life, where one is called upon to take the vows of poverty, chastity and obedi- ence, it is the vow of obedience that is by far the most difficult to keep. We are not all called upon to enter the religious life and assume these vows, but obedience should enter into every life to some extent, and if we deny it, we are denying a most important way -of pleasing God. It is not a virtue that one out- grows, and it should be found not only in the relationship of children to parents, but of wife to husband, of student to teacher, of employee to employer, of cit- izen to the state—all within the proper moral rights that one has to direct the other. There are a great many jokes made these days about the idea of a wife be- ing obedient to her husband, but St. Paul intended no humor in his words to his beloved Titus when he commanded him to “teach the young women to be wise, to love their husbands, to love their children. To be dis- creet, chaste, sober, having a care of the house, gentle, obedi- ent to their husbands, that the word of God be not blasphemed'’ ( Titus 2:4-5). And he was writ- ing under the inspiration of the Holy Spirit when he wrote to the Ephesians: “Let women be subject to their husbands as to the Lord ; for the husband is the head of the wife, as Christ is the head of the Church. There- OBEDIENCE 17 fore, as the Church is subject to Christ, so let the wives be to their husbands in all things” (Ephesians 5:22-24). Any abuse of this power given to the head of the house is instantly checked by the further admonition to the husbands to “love their wives, even as Christ also loved the Church and delivered Himself up for it” (Ephesians 5:25). But this charge to the husband in no way changes the obligation of obedience on the part of the wife. All of these may sound strange and out of line with modern thinking, and, unfortu- nately, it is. The notion of obedi- ence as a moral virtue being lost, any thought of a wife being obedient to her husband would seem to make her his slave and everyone is rightly against that. In a word, unless we can re- capture the idea of the nobility of obedience, then we will con- tinue to have broken homes, re- bellious youth, and a constant insecurity in human relations. What can we do about it? The first thing must surely be to consider that it is not un- reasonable to be obedient and to expect obedience, but quite the contrary. As a matter of fact, it is only the reasonable or sane person who can obey—when the mind is impaired, then no one expects the acceptance of author- ity, and force is used to compel some degree of right order, and mental invalids are confined to institutions in order properly to care for them and to protect the rights of others. The sane man can submit his will to the will of another because the proper use of his reason will tell him that the Plan of God, as we know it, makes the consistent demand that we submit our wills to His, as it is made known to us through our superiors. The real answer, of course, as to what we can do about this matter of re- capturing the true notion and value of obedience, is to be hum- ble enough to acknowledge that we are inferior to others, and that in the lives of every one of us there is to be found someone who is, with moral right, our superior. It all comes back to the importance of right thinking. How ridiculous we can become in our thinking without realizing it, is pointed out in an incident that occurred in class a few months ago. In an effort to make the students think more serious- ly of their lives in relation to eternity, they were asked what they would do if God revealed to them that they were to die 18 ONE NEEDS THE OTHER within a year. One young lady was singled out to give an answer, and after thinking for a moment, she gave the entirely unlooked-for and vehement answer, “I would be angry !” Her answer was in perfect accord with her thinking, be- cause the explanation that she gave was, “Everyone else would be going around having a good time, and I would be worrying about dying !” It never occured to her that if she would be a little more concerned about her ultimate destiny, she would not have to worry about it. It is only when we include eternity in our thinking about the pres- ent that we are thinking rightly, and our plans are never com- plete unless they go beyond the grave. SELF-DENIAL Talk Given on Every mother knows that the normal child has an enormous appetite, and she is also well acquainted with the fact that children seem bent on eating things that are good, rather than things that are good for them. Who will ever know the ingenu- ity that has been required of mothers to get their children to eat such necessary items of food as vegetables ! It happened a long time ago, but I remember distinctly an instance when a mother was trying to get a tiny little girl to eat a dish of car- rots, and the reason that it stays so fresh in memory was the method that she used. Instead of the usual technique of telling her that there would be no des- sert until the dish was finished, or the promise of a rosy complex- ion at some future date, she con- vinced the child that eating those carrots would be pleasing to God; and it was almost pathetic to see the, little girl eating the food that she so cordially dis- liked in order that she might “offer it up.” Tiny little person that she was she could not have been aware of sin, but a July 31, 1949 wise and good mother had al- ready begun to teach her the importance of pleasing God through acts of mortification, and she was laying the founda- tion for a virtuous life with a dish of carrots! It is unfortu- nate that the notion of mortifica- tion and self-denial is so foreign to our modern way of living. One seldom hears the words used today, and there is certainly little emphasis placed on the spiritual value of refraining from lawful pleasures, or of making deliberate acts of sac- rifice in order to please God. We are told, of course, that con- sideration of others is the mark of the true lady or gentleman, but self-indulgence rather than self-denial is the theme of our present day living, and as long as we do not infringe on the rights of others we are encour- aged to get all that we can out of life. Any notion of doing pen- ance for sin is almost completely lost, and the suggestion that we might strengthen ourselves against possible future tempta- tions by little acts of mortifica- tion is hard to hear against the 20 ONE NEEDS THE OTHER din of voices constantly telling us to pamper ourselves. It is im- pressed upon us constantly that we must live life to the full, in the sense of enjoying every com- fort, and the fine points of self- indulgence have become modern virtues. If one would make mental note of the time that is spent in any gathering in dis- cussing the best places to eat, fashions in clothes, and the dec- oration of homes, it would be evident that the gaining and use of creature comforts occupies the foremost place in our lives. This is not being said to suggest that these things are wrong in themselves, but there is some- thing definitely wrong when we place them first on the list of life’s objectives. In themselves they are really so unimportant that to make their attainment the ambition of life is to obscure our real destiny, and the result may easily be to exchange the happiness of eternity for the pleasures of the moment. The glorification of self leads not only to an empty reward for ourselves, but it almost always brings unhappiness to others. We are told that the acquiring of some possession will make us the envy of our friends, but we are never reminded that the envious is an unhappy one, and when we set out to make our- selves the envy of others we are deliberately trying to make them unhappy. We should not be afraid of the idea of self-denial, because after all in its most basic concept, it is simply making an intelligent use of one’s free will; it leads us to “eat our carrots” for the proper motive, and we so live that we will gain the approval of God, rather than the applause of others. We do believe that God made for us Himself, and that this life has been given to us in order that we may prove to Him by our way of living, that we actually want the glorious des- tiny that He has planned for us. But self-interest is so strong and the pleasures of the moment so enticing, that we must constantly remind ourselves of the real pur- pose of our existence if we are to attain that end. The daily practice of self-denial not only serves to keep the salvation of our souls in proper focus, but the discipline involved in over- coming little likes and dislikes is bound to strengthen us for the important decisions where sin itself is concerned. No one of us would deny that because of original sin we have a predis- SELF-DENIAL 21 position to evil, and the force of attraction to the sensual pleasures of life is great. An automobile that is standing on an incline is kept from rolling to the bottom only when the brake is secure, and without the “brake” of mortification we will surely slip into the level of self- gratification where we become the easy prey of sin. And there is no place in the conduct of our lives where the motive is more important than in the matter of self-denial; it has value in the sight of God only when it is done for Him. In order to gain the admiration of others, some people keep a fast that would rival that of the saints; but the saints were trying to reduce the size of their debt to God and not the measurement of their waist- lines. Let a man experience a slight heart attack and the awareness of the danger to his life causes him to adopt very stern measures with himself — he will give up smoking and drinking and cut out golf; but he shows a lack of real intellig- ence when he will make no effort to improve his spiritual life, despite the most obvious warn- ings. Even in the time of St. Paul, athletes made great efforts to condition their bodies in order to be first among their fellows in physical combat, and the Apostle makes use of this well- known fact to encourage the people of the church in Corinth to make intelligent use of their free wills when he said to them in his first letter: “Everyone that striveth for the mystery, re- fraineth from all things: and they indeed that they may re- ceive a corruptible crown ; but we an incorruptible one” (I Corinthians 9:25). St. Paul was comparing the laurel wreath of the victor in a contest of bodily strength to the halo of sanc- tity, and suggesting that since the one was so much greater than the other, there should be no hesitation in making the sac- rifices necessary to save their souls. When we began this series of talks, it was pointed out that Christ wanted to show us the way to heaven by His example as well as by His teaching, and that His Blessed Mother and St. Joseph were chosen to be His family on earth that they might cooperate with Him in giving this demonstration of the per- fect life on earth. The life of St. Joseph serves as a model for the proper use of authority our Divine Saviour gave us the per- ONE NEEDS THE OTHER22 feet example of obedience, and it is from the life of the Blessed Virgin Mary that we learn the importance of self-denial. From that portion of her life that is recorded in the gospels, we know that hers was a constant life of mortification of self. The example begins with her com- plete surrender to the will of God when she referred to her- self as the '‘handmaid of the Lord” and replied to the angel: “be it done to me, according to thy word” (Luke 1:38). When- ever she is mentioned it is most evident that all her desires and inclinations were directed to- wards the perfect attainment of God’s will. She made no com- plaint at being turned away from the inn; there was no self- pity when she heard the proph- ecy of Simeon; not a word of protest escaped her lips for hav- ing to flee into Egypt; she was thinking only of others at the marriage feast of Cana; and she did not spare herself the ordeal of the Cross. We must always remember that God’s grace did not paralyze her will—that she was a perfectly normal woman who had an intellect that she was expected to use and that every moment of her life was her own to live—just as our lives are our own—and that her senses craved ease and comfort just as much as ours do. When she lost her Son in Jerusalem she did not know where He was, and did not find out until the third day, and all that time her heart was as troubled as any mother’s could be. And she stood at the foot of the Cross on Cal- vary because she decided to go there of her own free choice! Every time she is mentioned in the Scriptures she is con- cerned with the will of God, either directly or indirectly, through her solicitude for others, and it is this concern for the will of God even in her re- lationship to others, that makes her the perfect model for mortification and self-denial. We often speak of the Bles- sed Virgin as the Sorrow- ful Mother, and her life was filled with sorrow and contra- diction, but we may be very sure that in the midst of her most heroic self-denial she possessed that deep and inward peace which every one of us ardently craves, but which comes only to the soul that lives entirely for God. It may very well be that the unpopularity of self-denial today is due to the fact that more SELF-DENIAL 23 people are losing the true notion of God, and all of us are being infected more than we know by the lack of faith that is every- where about us. When God is discussed at all, outside of com- pletely religious circles, He is often referred to as some sort of “force” upon which nature de- pends—and the notion that He is the Supreme and Sovereign Lord of all creation, who made us for heaven and gave us life on earth in order that we might freely choose to spend our eternity with Him, is apt to be put aside as rather childish. It is almost a daily experience for chaplains who are working with university students to listen to young men and women expounding their ideas about Him, and if it were not for their woeful ignorance, their remarks would often be nothing less than formal blas- phemy. One day a young man who had lost whatever faith he had ever possessed came to the rectory, and in an attempt to start him thinking correctly, it was sug- gested to him that it was at least a possibility that his mother was right in the things that she believed, and he was asked what answers he would have to give to his Judge at the dawn of etern- ity if what she believed were the truth—and it is almost unbe- lievable, but after a moment's pause he said : “If there is a God, He will have some explaining to do to me!" Maybe it was a bit of boyish braggadocio, but he was intelligent enough to have been admitted to the university, and his attitude towards God and the things of eternity is much more common than we care to admit. The rejection of all notion of self-denial and mortification would be perfectly reasonable for him and all who deny God and His revelation, but for those who accept it the conquest of self must appear as a necessity. Our Divine Saviour was speaking to you and to me when He said: “If any man will come after Me, let him deny himself" (Luke 9:23), and St. Paul's words to the Romans apply equally to us: “If by the Spirit you mortify the deeds of the flesh, you shall live" (.Romans 8:13). The general title of this series of talks — “One Needs the Other" — suggested itself, be- • cause if it is true that peace in our lives depends upon the prop- er use of authority and the cheerful submission of obedience, then the denial of one's own 24 ONE NEEDS THE OTHER will is imperative, and each does need the other — authority, obedience and self-denial. Au- thority is an empty thing with- out obedience; the most willing soul must have direction ; and both the one exercising author- ity and the obedient subject finds a constant necessity for denying his own will. Spir- itual writers have frequent- ly pointed out that Christianity as a remedy for the ills of the world cannot be said to be a fail- ure, because it has never been tried—at no time since the time of Christ have all men living at any given time tried to settle their differences on purely Chris- tian principles. It can be just as truly said that no one knows what peace and tranquility would come to men if self-glorification should ever give way to self- denial, because that has hap- pened to any considerable num- ber at one time. But whenever an individual has set about to con- quer himself for the love of God, he has always found the peace that his soul desired. Some months ago, the maga- zine “Integrity” had for its cover illustration a line drawing that was entitled “Freedom from Want.” It pictured a smiling little monk walking through the aisles of a store, his arms folded and his eyes cast down, not even seeing the wares that surround- ed him as he made his way along — here was a man perfectly free from want, because he had given himself to God and he cared neither for bodily adornment nor for the comforts of life. We are not all privileged to make such a complete renunciation of self, but what happiness would be ours if we cared just a little less for the tinsel of the world and just a little more for the pure gold of eternal happiness! Self- denial? Perhaps it would be better to speak of it as “self- enrichment” for eternity—the conquest of self for the love of God does cost a little, but St. Paul was referring to the ancient prophecies when he reminded the Corinthians: “that eye hath not seen, nor ear heard, neither hath it entered into the heart of man, what things God hath prepared for them that love Him” (I Corinthians 2:9). 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, in this word of dedication, we wish to express a cordial greeting and, indeed, congratulations. For this radio hour is one of service to America, which certainly will listen in interestedly, and even sympathetically, I am sure, to the voice of the ancient Church with its historic background of all the centuries of the Christian era, and with its own notable contribution to the discovery, exploration, foundation and growth of our glorious country. . . . Thus to voice before a vast public the Catholic Church is no light task. Our prayers will be with those who have that task in hand. We feel certain that it will have both the good will and the good wishes of the great majoritv 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 fhe pathway to heaven: a strength, and a power divine through Christ; pardoning our sins, elevating, consecrating our common every-day duties and joys, bringing not only justice but gladness and peace to our search- ing and questioning hearts. 127 CATHOLIC HOUR STATIONS In 42 States, the District of Columbia, and Hawaii Alabama. Arizona... .Mobile Montgomery -WALA .WSFA* California. 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