f; SAI NTHOOI THE UNIVERSAL AMBROSE J. BURKE THE CATHOLIC HOUR SAINTHOOD, THE UNIVERSAL VOCATION By' RT. REV. MSGR. AMBROSE J. BURKE President of St. Ambrose College, Davenport, Iowa Three addresses delivered in the nationwide Catholic Hour (produced by the National Council of Catholic Men, in cooperation with the National Broadcasting Company), on July 11, 18, and 25, 1943. Page What Are Saints? ,, . - ...... 3 Saints Are Human 7 We Are All Called To Be Saints ;. 11 Statement of the Catholic Hour's Purpose 15 List of Stations Carrying The Catholic Hour 16 List of Catholic Hour Pamphlets 18 ' " 5 5 K 5 ' ' National Council of Catholic Men 1312 Massachusetts Avenue, N. W. Washington, (5), D. C. Printed and distributed by Our Sunday Visitor Huntington, Indiana WHAT AR Address delivered The word "Saint" is familiar to everyone. To some it may suggest merely a prefix to a name of a city. For others "the Saints" may be only a nickname for a ball club in the American Association. Many people, however, attach a meaning more closely related to the original significance of the word "saint," namely, a person who leads a holy life, who is far removed from the taint of sin, who goes about doing good to others, and who has the strong love of God in his heart. There are many definitions of a saint. G. K. Chesterton has said that a saint is "one who exagger- ates what the world neglects, but needs." An oft-quoted definition in- forms us that a saint is "a man of conviction who was cannonaded while he was alive and canonized after he is dead." Once a child in a Sunday-school class was asked to define a saint. Glancing at a figure in a stained glass window, the boy made up his own defini- tion, more accurate than he knew: "A saint is someone who lets the light shine through." To our men in the Service the definition of Cardinal Newman should be mean- ingful, "A saint is a , soldier of Jesus Christ." In a strictly techni- E SAINTS? on July 11, 1943 cal sense we reserve the word "saint" for only those blessed in heaven who have been -officially rec- ognized by the Church. Of course, we shall not, for one moment, fail to remember that for every saint mentioned in the cal- endar of the Church there are thousands of saints in heaven, and upon earth, whose names we do not know. They are like the unnum- bered soldiers of the last world- war buried in the cemeteries of Flanders, upon whose headstones are inscribed the words, "Known to God." Saint Paul used the term "saint" to include not only those who had gone to their eternal re- ward, but also all living Christians. He addressed his epistles to "all the Saints in Rome," to "all the Saints who are in Ephesus," to "all the Saints in Christ Jesus at Philippi." As Christians we have been fam- iliar with saints all our lives. They are an accepted part of Christian culture. The names we bear make a particular saint our companion and protector. We have become accustomed to wearing saints' medals, to having the likenesses of saints on the walls of our homes 4 SAINTHOOD, THE UNIVERSAL VOCATION and figures of saints in our churches. In our books of devotion we have found some prayers ad- dressed to and others composed by the saints, which have risen out of their Christ-like hearts, blessed by their lips and sanctified by their usage. We may have had a partic- ular devotion to some favorite saint when we needed special help from God, for enlisting the aid of God's chosen friends is an accepted and approved tradition in the Church. Yet, for all our familiarity with the saints, we have permitted in- adequate, and sometimes false,, no- tions to dominate our thinking. As a result the words "saint," "sanc- tity," and "holiness" have fallen into a popular disfavor that they do not merit; while the word "sancti- monious" has a decidedly unpleasant meaning, suggesting to some minds pious hypocrisy. On being intro- duced to a stranger, we would be embarrassed, if not annoyed, should we be described as a "saintly" man or a "saintly" woman, though our discomfort would not come wholly from our humility. The saints, we feel, are all right at a distance; they are all right in heaven where they belong; they are all right when we need someone to plead our cause; but we would not want to live with a saint, much less would we want to be one ourselves. Such an attitude indicates how little we understand what saints really are. It is hard for us to realize that the saints, even the most exalted in heaven, were at one time men and women like oursel- ves. We unconsciously place them in a different sphere. We think of them as always in heaven, as if they were born there without ever having lived in this sordid world. Nor is that our only misconception. If we succeed in realizing that the saints in heaven had their life upon earth, we are so dazzled by their halos that we make them out to be something very unlike themselves, superior creatures who went about performing miracles by a spoken word or a wave of the hand. In addition to working- miracles, we picture the saints as constantly on their knees, enduring strict fasts, undergoing severe penances, and accepting a hard death by torture. If this is our sole idea of the saints, little wonder that we hesitate to regard them as human beings like ourselves. In this conception they are made supermen of such heroic proportions that we can scarcely accept them as models for imita- tion. The very deeds of the saints that awaken our admiration over- whelm us in despair of ever fol- lowing in their foot-steps. And there are other impressions of saints that we may have, equally . CoUecBom;. WHAT ARE SAINTS? inadequate, but less favorable. These have their origin in isolated anecdotes that we vividly remember from our reading of older pietistic lives of the saints. For instance, to keep high in one's consciousness that Saint Paula, in order to em- brace the religious life, sailed away to the East, abandoning her dis- tracted children on the shore, or that Saint Frances de Chantal stepped over the prostrate and pro- testing body of her son, or that Saint Aloysius never looked upon the face of his mother, does not dis- pose one to regard the saints with favor. If we recall only such incidents as those,, without under- standing the motives that prompted them, certainly the saints will be seen in an unfavorable light. They will appear devoid of natural sym- pathies, if not positively inhuman. Neither is it easy for us of today, who evaluate active social service above other good works, to accept as saints, as the admired friends of God, men and women who retired to caves and desert places or chose to dwell on top of pillars. All such fragmentary information inclines us to reject the saints either on the grounds that they are too good to be real, or too self-ceiitered—we might say, too useless—to be good. Now, we are not adverse to admit that many practices related in the lives of the saints affect us unfavor- ably. Some actually repel. Grant that they do, saints are not our ex- emplars in every way; we are not always bound to imitate them, any more than we. are obligated to prac- tice all the counsels of our Lord, as for instance turning the other cheek, or giving away the one coat, or turning our back on our father and mother. Certainly one can find extravagances in the saints as well as in other men. Here is a saint who spent his entire day making endless aspirations; another who, in the spirit of penance, pretended to be a mad man and behaved like one. These vagaries of the saints are not peculiar to their holiness, but to their humanity. To quote Chesterton again, "No men are more different from one another than the saints—not even murder- ers." While admitting the heroic achievements of the saints, their occasional miracles, their sometime eccentricities, we do insist that the saints were and are persons— real persons. They were men and women so many feet tall, weighing so many pounds, breathing, eat- ing, feeling, thinking, speaking, and occupied as all of us with the problems of ordinary life. They were "fed with the same food, hurt with the same weapons, subject to the same diseases, healed by the same means, and warmed and 6 SAINTHOOD, THE UNIVERSAL VOCATION cooled by the same summer and winter." jferhans the strongest proof that the saints were of the "earth, earthy" is to be seen in their prob- lem of making a living. There is scarcely any business or trade that has not been practiced and hallow- ed by a saint. St. Andronicus was a barber; St. Honoratus bought and sold cattle; St. Crispin made shoes; St. Gaudentius was an architect; St. Isidore tilled the soil; St. Ives practiced law; St. - Margaret of Cortona made dresses; St. Mortin- ian was a jailor; St. John of God sold books; Blessed Margaret of Louvain was a barmaid; St. Wil- fred baked bread; St. Julian was an inn-keeper. Seventy some saints practiced medicine, among whom were St. Luke, St. Cosmas, St. Damian, and St. Pantaleon. If we have thought of saints as holy men and women always on their knees, "mumbling" prayers for their own salvation and indifferent to the rest of the world and its concerns, in the light of these daily activities of "rich man, poor man, beggar man, thief," we must revise upwards our opinion of the saints. They were practical men and wo- men, who like ourselves pursued various vocations in earning their daily bread. We have endeavored to present familiarly a few traits of God's special friends. One question more. Precisely what was it that made this particular, barber, or peddler, or kitchen-maid a saint? The great secret of the saints consists in this: They were "holy" men and women because they were "whole" men and women. The English word "holy" meaning saintly, is derived from the same root as "whole," meaning entire, complete. Not to be holy is to be unfinished, incomplete, to have failed. A saint is nothing more than a whole man, one who has endeavored to follow the in- junction of our Lord, "Be ye per- fect (that is, complete) as your heavenly Father is perfect." The saints are saints precisely because they have succeeded in "Giving to Caesar the things that are Caesar's and to God the things that are God's." There has been a just bal- ance in their lives, a proper pro- portion between thè legitimate concerns of the world in which they lived and the concerns of God for Whom they were, destined. If we would become saints, there must be this same balance in our lives. It is not enough that we should strive to be as capable a carpenter as St. Joseph, or as successful an inn-keeper as St. Julian, or as fashionable a dress-maker as St. Margaret of Cortona; we must also be definitely, completely, and whole- heartedly men and women of God. SAINTS AF Address delivered Greek mythology gives us the touching story of Niobe, whom the Gods punished for her pride by de- stroying all her children. Overcome by her grief, Niobe requested that she might be turned to stone so that she would be insensible to her loss. The saints never uttered such a prayer. "They "may like St. Paul have crucified their flesh, but they did not thereby numb and petrify it." For all their holiness, they re- mained, as nature and God intend- ed them, human beings with all the noble potentialities inherent in their being and at the same time suspectible to the weaknesses that flesh is heir to. It is easy not to advert to the humanity of the saints. We are so dazzled by their halos and so im- pressed by the marvelous legends of their great accomplishments that we are apt to look upon them as another and superior race of God's creatures having little in common with ourselves. Nothing is further from the truth. The saints were as much like us as we are like one another. They possessed our "common natural endowments, they had likewise our common weakness- es, and they experienced the same daily conflict with self in resist- ing sin. IE HUMAN on July 18, 1943 • , When we hear of the willing- ness of the saints to sever family ties in order to lead a more perfect life, we are inclined to think that they must have had hard hearts or at least to have been devoid of hu- man sympathy. Let the saints speak for themselves. I t was St. Anthony who said, "To be a lover of men is to live." Another saint, Francis de Sales wrote, "Truly, there is not a soul in the world, I think, whose affection is warmer, more tender, and, to speak plainly, more loving than mine, for it has pleased God thus to -make my heart." St. Bernadette of Lourdes, whose story has become known to millions through the reading of Franz Werfel's magnificent Song of Bernadette, gave evidence in her letters of the tender affection that she bestowed upon the members of her family. "Separation from our beloved father," she writes, "is very distressing." And another letter addressed to her sister reads, "My dear sister, I have felt a large part of the pain which your moth- er's heart endured in losing your little daughter. I assure you at this moment I am very much con- cerned about your future. Write I implore you and conceal nothing from me." This is how St. Anselm 8 SAINTHOOD, THE UNIVERSAL VOCATION writes to his relatives: "Souls well- beloved of my soul, my eyes ardent- ly desire to behold you; my arms expand to embrace you; my lips sigh for your kisses; all the life that remains in me is consumed with waiting for you. How can I forget those whom I have placed like a seal upon my heart!" The natural affection of the heart is not stifled by its dedication to God; in the furnace of divine love human affec- tion is purified, strengthened, and made more exquisite. The saints did not love their fellow men less for loving God more. Their sympathy for others made them exceptionally liberal and broadminded towards all human pleasure and weaknesses that were not sinful. How comforting it is for us to learn that, although the Cure of Ars arose every day before dawn, he confessed that he hated to get up in the morfiings. The annoyance of St. Teresa of the Child Jesus with another sister, who while working beside her in the laundry had splashed dirty water upon her habit, awakens in us a fellow-feeling, for we, too, have been irritated by the uninten- tional blundering of our associates. The saints could all have said with St. Alphonsus that he would be lucky if he could be rid of all his faults a quarter of an hour before his death. The very difficulty that the saints experienced in overcom- ing their own faults prevented them from being puritanical to- wards the weaknesses of others. To an overexacting priest who had complained to St. Philip Neri about the fashion of wearing high-heeled shoes, the Saint advised, "Leave something for the angels. For my^ self,"-said St. Philip, "I see noth- ing wrong with high heels pro- vided they do not trip those who wear them." The saints were not sticklers for trifles, nor were they "kill-joys.' St. Camillus enjoyed a game of cards, while St. Ignatius, like King David, could dance and play billiards well enough to win a game for a wager. We are apt to think of the saints with their heads in the clouds so lost in heavenly visions as to be indifferent to the prac- tical concerns of everyday living. The charity of St. Teresa of Avila never failed the poor who came to the door of her convent, but with the tradesmen who sought her pat- ronage she drove a careful if not a hard bargain. Woe to any peddler who tried his sharp tricks upon her! A good example of the level- headedness of the saints is to be seen in the Cure of Ars. The Em- peror had conferred upon him the Cross of the Legion of Honor. When the Prefect of the Depart- ment brought the decoration to the SAINTS ARE HUMAN 9 Saint, he no doubt expected that the Cure would give expression to sentiments appropriate to such a holy man. He was not prepared for the very practical question of the Cure, "Is there a pension attached to it?" : Another mistaken notion that we are apt to have is that the saints were gloomy, sad-faced, and hu- morless individuals. To answer this oft-repeated calumny, we may quote the pun of St. Teresa: "A saint sad is a sad saint." She de- clared emphatically, "I will have no sour-faced saints!" St. Leon- ard of Port Maurice recommended to his followers, "Leave sadness to those in the world; we who work for God should be light-hearted." And light-hearted the saints were. Erasmus tells us that St. Thomas More was the happiest man he had ever met. Not even the proximity of death could dispel the joy of the saints. Most of us are like Samuel Johnson, who was so terri- fied by the thought of death that he forbade Boswell ever to mention the subject. Not so the friends of God. St. Francis of Assisi sang on his death bed. Brother Elias, who stood by, grumbled, "He should rather be thinking of death." But that, of course, was exactly what he was thinking, and so he sang. St. Thomas More did not sing at his execution, but he joked with the axman about his beard "Which had grown long during his impris- onment. With his head on the block, he said to the executioner, "Wait until I put aside my beard; that has never committed treason." The saints in any circumstances were joyous because their hearts were right with God. The one human quality of the saints that we find the hardest to accept is their capability of sin- ning. Despite so much evidence to the contrary, we persist in re- garding the saints as perfect creat- ures incapable of committing any wrong even if they wanted to. Yet, only a slight familiarity with any saint should help us to realize that in the problem of temptation to sin the saints were as human as any of us. Saints could commit sin, and they actually did. Judas was a saiint until he succumbed to avar- ice ; St. Peter, notwithstanding that he had been warned before- hand, sinned against faith in deny- ing his Master; St. Thomas re- fused to believe in the resurrection and in the divinity of Christ until he could see the risen Jesus with his own eyes; the penitent Magda- lene had lived a life of sin before her conversion. From his Confes- sions we learn that St. Augustine had yielded to gross sins of the flesh. For many years St. Mar- garet of Cortona was the mistress 10 SAINTHOOD, THE UNIVERSAL VOCATION of a nobleman and had a daughter born out of wedlock. St. Camillus, soldier of fortune, practiced most of the vices of the camp. His biog- rapher says of him that the chief consolation afforded his wife was that he was seldom at home. But there is no need to belabor this point; the truth is evident that saints could and did sin. In speaking of the frailty of the saints, it is not my purpose to be- little them or to make light of their achievements, but to help us realize that beneath their halos and the legends of miraculous deeds the saints possessed our common hu- manity and common weaknesses. We lower the saints to our level in order that we may be encouraged to attempt the ascent to theirs. After St. Ignatius Loyola had fin- ished reading the lives of the saints he exclaimed, "What is to prevent me from doing what these have done?" That should.also be our prompt response: What is to pre- vent us from doing what the saints have done? If they are like us in so many ways, not even sin. ex- cepted, why cannot we with the help of God's grace become like them in the one essential that makes them different, their holi- ness of life? ' " Can we become saints? We not only can, but must. What other alternative is there? Either we lead good lives upon earth and be- come saints, or we lead sinful lives and join the company of the damned in hell for all eternity. But what about purgatory? Purgatory is for the saints alone; the damned never enter its portals. Eventually there will be but two states; pur- gatory will cease to be; there re- main heaven and hell. Between these alternatives there can be no question which we must choose. If we wish to avoid the one and secure the other, we must become saints! WE ARE ALL CALLED TO BE SAINTS Address delivered on July 25, 1943 Almighty God has no stepchil- conviction. Not only can I become dren! Endowed with an immortal a saint; I must become one. soul, every man born into this T„ B 1 „. j& , Is it not strange that men recog- world awaits a great destiny, a life n i z e t h e n e e d Qf e f f o r t g e y e r y of supreme happiness among the e x c e p t J g o f p e r s o n a i everlasting mansions of God, with h o l i n e s g ? T h e s u c c e s s f u l m e r c h _ the saints for his -intimate com- a n t i s t i r d e M i n h i g e f f o r t t Q s a t . panions. Whether one is a Catholic, H | h i s C U 8 t o m e r a ; the manufac- a Protestant, or a Jew—all of us j. , , . , turer spends great sums of money have the same ultimate vocation. • , . , . , , in research to improve his product; We are all, in the words of St. Paul, t h e c o n s c i e n t i o u s d o c t o r k e e p s called to be saints." It is, then, abreast of the latest operative tech- a universal vocation, a common • 8?.** ••• -V '¿•-•vlPSH ' niques and the latest advances in destiny, the one "must" of all hu- medicine by reading the journals of man concerns, for to fail here is to h i s p r o f e s s i o n and by observing the fail completely, miserably. "There practices of his associates. There is but one grief in the world—not u„ „ „a • j j .. , , , must be sustained and continued to be a saint. ~ . . ,, , , . . . , eflort in the world of art, in busi- Yet this blessed state is assured ness> a n d in the professions if us only on the condition that we there is to be progress in secular begin and develop sainthood here vocations. Why, then, is not this upon earth. As an incentive to our truth as readily accepted, that each wanting to acquire sanctity, we m a n m u s t strive constantly to ad- have dwelt largely on the humanity vance in his first and most import- of the saints who have pointed the a n t business, that of sanctifying way before us. What they with all h i s o w n s o u l ! Sanctity is not to be their weaknesses have perfected, obtained in a moment by a single we can accomplish; what they have a c t o f the will; it is the accomplish- achieved, we must attain. -To this m e n t o f a lifetime of endeavor. A simple but profound truth we can s a i n t i s a sinner who keeps on try- not permit ourselves a vague, meaningless assent; we should be- Human effort, however, is not lieve it and act upon it with total enough. We can not lift ourselves 12 SAINTHOOD, THE UNIVERSAL VOCATION to heaven by pulling on our own bootstraps. If we have learned that the saints were very human, were, indeed, made of common clay, we must also have surmised that they were activated by some mysterious power, strengthening, ennobling, and sanctifying their endeavors. This transforming influence is nothing other than the grace of God promised by our Lord to all of us. "My grace is sufficient for thee" (2 Cor. 12:9). There is a familiar saying that all of us have used to explain our initiative in going after what we want: "Heaven helps those who help themselves." We must not ignore, as we usually do, the first part of this axiom, "Heaven helps," for without the divine assistance all human efforts to acquire virtue would fail. Sanctity is to be achiev- ed only by persistent human en- deavor aided by the grace of God. The seventeenth-century philoso- pher and mathematician, Blaise Pascal, recognized this when he stated, "To make a saint, it must be by grace; whoever doubts this does not know what a saint is, or a man." Convinced, then, that we must become saints and knowing that sanctity is to be achieved by our efforts aided by God's transform- ing grace, how should we proceed? Too many persons want to start at the top of the spiritual ladder in- stead of at the first rung. With the best of intentions they aspire to topflight sanctity. They long for the heroic, the spectacular; per- haps, secretly, they would like to perform miracles. They envisage as essential to holiness long pray- ers, great mortifications, and heroicv labors performed exclusively in God's service. Their error is that they mistake the unusual for the essential. Most of us have little opportun- ity for the heroic. Our lives are circumscribed by routine. We must get up at a certain time each morn- ing; we require food and drink at regular intervals; we have our ap- pointed tasks to perform; and we should provide some time for recre- ation of mind and body. The mere listing of such activities sounds dull and commonplace. Can I merit heaven by such an existence? Wise and saintly men say that I can. Authorities on the spiritual life give us as the first precept this simple advice: "Be what God in- tended you to be, and do what He intended you to do." Cardinal New- man puts it this way, "If we wish to be perfect we have nothing more to do than to perform the ordinary duties of the day well." "Be ye perfect" does not mean doing ex- traordinary things, but doing or- dinary things well. We do not need WE ARE ALL CAL to go beyond the round of everyday tasks to find the means of sanctify- ing our lives. If we neglect our duties, no matter how much morti- fication we may practice or at what length we may pray, we shall never become saints. As St. Frances of Rome has said, "It is most laudable in a married woman to be devout but she must never forget that she is a housewife; and sometimes she must leave God at the altar to find Him in her housekeeping." What St. Frances recommends to the housewife, we may apply to our own occupation, whatever it may be. Basic, rockbottom holiness may be reduced to a simple formula: "I can be a saint if I do what I ought to do, when I ought to do it, in the manner I ought to do it, and for the motives I ought to do it." Certainly "what I ought to do" will include prayer and self-denial. The necessity for these good works needs no proving argument, but it may come as a surprise to many that even our recreations can and should be a means of sanctification. Legitimate pleasures, precisely be- cause they are legitimate, can be enjoyed in a holy manner. Prob- ably all of us have heard the story of St. Charles Borromeo. One day while playing billiards, he was ask- ed by a companion, "What would you do if you knew that the last judgment would take place in an jED TO BE SAINTS 13 hour?" The Saint replied, "J would continué the game because I began it with the intention of honoring God." Even our Lord enjoyed the companionship of His chosen friends, and He frequently sought the restful comfort of the house of Lazarus in Bethany. An authority on the spiritual life has written: "I can be a saint on the dance floor, just as I can be a saint in church; I can be a saint at the beach, just as I ca.n be a saint on my knees praying; I can bè a saint reading a novel, just as I can be a saint read- ing the Bible; I can be a saint in the theatre or at the movie, just as I can be a saint in the solitude of my room; I can be a saint eating ice-cream, just as I can be a saint keeping a black fast. If I am not a saint at these times, the only reason is—either I have a false notion of holiness, or the dance, or the novel, or the show, etc., is bad and unfit for me."1 Yes, we can and should be saints not only on our knees in church, but at work, at play, at our meals, or in bed asleep. Everything that we do, sin excepted,^ can be made pleasing to God and meritorious for heaven. St. Paul long ago told us how to sanctify all our actions : "Whether you eat or drink, or whatsoever else you do, do all to 1 Francis P. LeBuffe, S.J., "Hard- headed Holiness," America, 48:233. 14 SAINTHOOD, THE UNIVERSAL VOCATION the glory of God" (1 Cor. 10:31). It is a glorious vocation to be a saint! At the present we are as pilgrims compelled to travel in a foreign land. To travel, but not to wander aimlessly. Others have gone before and have blazed a trail for us to follow. The signs that they have left along the road tell us, "We too have passed this way." They are the saints already safe in our true Home, secure forever in the arms of our loving Father. This joyous state of sainthood, to which all of us are called, has been des- cribed by Myles Connolly in his charming story Mr. Blue. "When the day comes that the sky is emptied of stars, and the sun is black, and the distraught winds have only the void for their lament, I am sure that somewhere men will be merry together, somewhere good hearts will greet good hearts, and somewhere our dreams of unbroken love and good talk and laughter will come true. This is a glorious Somewhere, and it is far nearer to us than the stars. There Our Lady talks of children to unknown moth- ers who taught their many child- dren the love of her single Son. There Saint Joseph is a man among peasants. There Xavier is home from his wars, and there Suarez and Aquinas have their arguments over. There Thomas More swaps jests with the older Teresa, whiles 1 the younger Teresa gathers her roses. There Saint George boasts of his conquest of the dragon, and mayhap the Good Thief listens, or mayhap he hears little Saint Fran- cis singing his songs. It is a good place, this Somewhere. It has been called Paradise. It has been called the Tavern at the End of the World. And it has been called Home."2 And as we finish this series of talks on the Catholic Hour, it is my earnest prayer that we may all meet eventually in that Some- where; there, as saints, to become acquainted with one another; there with God, to be at Home. 2 Myles Connolly, Mr. Blue, New 1 York, The Macmillan Co., 1928. J 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. 89 CATHOLIC HOUR STATIONS In 41 States, the District of Columbia, and Hawaii Alabama Birmingham .WBRC 960 kc Mobile W A L A 1410 kc Arizona Phoenix K T A R 620 kc Tucson K V O A 1290 kc Yuma K Y U M 1240 kc Arkansas Little Rock K A R K 920 kc California Fresno KMJ 580 kc Los Angeles KECA 790 kc San Francisco KPO 680 kc Colorado Denver KOA 850 kc District of Columbia Washington W R C 980 kc Florida Jacksonville W J A X 930 kc Lakeland W L A K 1340 kc M iami W I O D 610 kc Pensacola W C O A 1370 kc Tampa W F L A - W S U N 970-620 kc Georgia Atlanta ! 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W E B C 1320 kc Hibbing .WMFG 1300 kc Mankato K Y S M 1230 kc Rochester KROC 1340 kc St. Cloud K F A M 1450 kc Virginia W H L B 1400 kc Mississippi Jackson W J D X 1300 kc Missouri Kansas City W D A F 610 kc Springfield K G B X 1260 kc Saint Louis KSD * 550 kc Montana Billings KGHL 790 kc Montana Bozeman K R B M 1450 kc Butte KGIR 1370 kc Helena KPFA 1240 kc 89 CATHOLIC HOUR STATIONS In 41 States, the District of Columbia, and Hawaii Nebraska Omaha W O W 590 kc New York Buffalo .... ,.....:;...WBEN 9§0 kc New York ..... W E A F 660 k c Schenectady W G Y 810 kc North Carolina Charlotte : LWSOC* 1240 kc Raleigh ,. WPTF 680 kc Winston-Salem ..„. WSJS 600 k c North Dakota Bismarck ....... KFYR 550 kc Fargo ..... L..... W D A Y 970 k c Ohio Cleveland .... W T A M 1100 kc Lima ..... : W L O K 1240 k c Zanesville ... .......Mrf...... W H I Z 1240 kc Oklahoma Tulsa .......... ............. KVOO 1170 k c Oregon Portland ................ .... K G W 620 kc Pennsylvania Allentown > '. W S A N 1470 kc Altoona ...1;......: ; WFBG 1340 kc Johnstown .'. W J A C 1400 kc Lewistown W M R F 1490 kc Philadelphia ..J....:. K Y W 1060 k c Pittsburgh : K D K A 1020 k c Reading W R A W 1340 kc Wilkes-Barre . .WBRE 1340 kc Rhode Island Providence .. W J A R 920 k c South Carolina Charleston W T M A 1250 kc Columbia W I S 560 kc Greenville .......WFBC 1330 k c South Dakota Sioux Falls ......KSOO-KELO 1140-1230 kc Tennessee Kingsport ;. W K P T 1400 k c Nashville ..... .....WSM 650 k c Texas Amaril lo ... ...... ! ...KGNC 1440 kc El Paso ;. KTSM 1380 kc Fort Worth KGKO* 570 kc Houston KPRC 950 k c San Antonio W O A I 1200 kc Weslaco KRGV 1290 k c Virginia Norfolk ...'......: H ......... .....WTAR« 790 kc Richmond . W M B G 1380 k c Washington Seattle .... . .KOMO 950 kc Spokane ..... ..... KGA 1510 k c West Virginia Clarksburg W B L K 1400 kc Wisconsin LaCrosse ; W K B H 1410 kc Madison ...... W I B A 1310 k c H A W A I I Honolulu ..., . KGU 760 k c * Delayed Broadcast (Revised as of June 1, 1943) CATHOLIC HOUR RADIO ADDRESSES IN PAMPHLET FORM Prices Subject to change without notice. OUR SUNDAY VISITOR is the authorized publisher of all CATHOLIC HOUR addresses in pamphlet form. The addresses published to date, all of which are available, are listed below. Others will be published as they are delivered. Quantity- Prices Do Not Include Carriage Charge "The Divine Romance/ ' by Rt. Rev. Msgr. Fulton J . Sheen, 80 pages and cover. Single copy, 15c postpaid; 5 or more, 10c each. In quantities, $8.75 per 100. "The Moral Order" and "Mary, the Mother of Jesus," by Rev. Dr. Geo. Johnson, 64 pages and cover. Single copy, 10c postpaid; 5 or more, 8c each. In Quantities, $6.50 per 100. "A Trilogy on Prayer," by Rev. Thomas F. Burke, C.S.P., 32 pages and cover. Single copy, 10c postpaid; 5 or more, 8c each. In quantities, $5.50'per 100. "The Philosophy of Catholic Education," by Rev. Dr. Charles L. 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