f; SAI N T H O O I 
THE U N I V E R S A L 

AMBROSE J. BURKE 
THE CATHOLIC H O U R 





SAINTHOOD, THE UNIVERSAL 
V O C A T I O N 

By' 

RT. REV. MSGR. A M B R O S E J. B U R K E 
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 ' ' 

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W H A T 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 f a r 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 
a f t e r 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 
t h i s : 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 
f u r t h e r 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 H U M A N 
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 U N I V E R S A L 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 t r i p 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 H U M A N 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 i t ? " : 

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 t r u t h 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. 
A f t e r 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 s i n . 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! 



W E 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 Q f 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." I t 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, f o r 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 n e s s > 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 t r u t h 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 t r u t h 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 l i f t ourselves 



12 SAINTHOOD, THE U N I V E R S A L 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 f o r 
thee" (2 Cor. 12:9). 

There is a familiar saying t h a t 
all of us have used to explain our 
initiative in going a f t e r 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 f o r 
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 f o r the 
essential. 

Most of us have little opportun-
ity f o r 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 f o r 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 f a s t . 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 
f o r 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 t h a t 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 f a r 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, a n d Hawaii 

A l a b a m a B i r m i n g h a m . W B R C 9 6 0 k c 
M o b i l e W A L A 1410 kc 

A r i z o n a Phoenix K T A R 6 2 0 kc 
T u c s o n K V O A 1290 kc 
Y u m a K Y U M 1240 kc 

A r k a n s a s Little Rock K A R K 9 2 0 kc 
C a l i f o r n i a Fresno K M J 5 8 0 kc 

Los A n g e l e s K E C A 7 9 0 kc 
S a n Francisco K P O 6 8 0 kc 

Colorado Denver K O A 8 5 0 kc 
District o f C o l u m b i a W a s h i n g t o n W R C 9 8 0 kc 
Florida Jacksonville W J A X 9 3 0 kc 

L a k e l a n d W L A K 1340 kc 
M i a m i W I O D 6 1 0 kc 
Pensacola W C O A 1370 kc 
T a m p a W F L A - W S U N 9 7 0 - 6 2 0 kc 

Georgia A t l a n t a ! W S B 7 5 0 kc Georgia 
S a v a n n a h W S A V 1340 kc 

I d a h o Boise K I D O 1380 kc 
Illinois C h i c a g o W M A Q 6 7 0 kc 
I n d i a n a Fort W a y n e W G L 1-450 kc 

Terre H a u t e ....... W B O W 1230 kc 
K a n s a s W i c h i t a K A N S 1240 k c 
Kentucky Louisville W A V E * 9 7 0 k c 
Louisiana New Orleans W S M B * 1350 kc 

Shreveport K T B S 1480 kc 
M a i n e A u g u s t a W R D O 1400 k c 
M a r y l a n d Baltimore W B A L 1090 k c 
M a s s a c h u s e t t s Boston W B Z * 1030 kc 

Springfield W B Z A * 1030 k c 
M i c h i g a n Detroit . . W W J * 9 5 0 kc M i c h i g a n 

S a g i n a w W S A M 1 4 0 0 kc 
M i n n e s o t a Duluth-Superior .. W E B C 1320 kc 

Hibbing . W M F G 1300 k c 
M a n k a t o K Y S M 1230 kc 
Rochester K R O C 1340 kc 
St. C l o u d K F A M 1450 kc 
Virginia W H L B 1400 kc 

Mississippi J a c k s o n W J D X 1300 k c 
M i s s o u r i K a n s a s City W D A F 6 1 0 kc 

Springfield K G B X 1260 kc 
Saint Louis K S D * 5 5 0 kc 

M o n t a n a Billings K G H L 7 9 0 k c M o n t a n a 
B o z e m a n K R B M 1450 kc 
Butte K G I R 1370 kc 
Helena K P F A 1240 kc 



89 CATHOLIC HOUR STATIONS 
In 41 States, the District of Columbia, and Hawaii 

N e b r a s k a O m a h a W O W 5 9 0 k c 
New Y o r k B u f f a l o .... ,.....:;...WBEN 9 § 0 k c 

New Y o r k ..... W E A F 6 6 0 k c 
Schenectady W G Y 8 1 0 kc 

N o r t h Carolina Charlotte : L W S O C * 1240 kc 
Raleigh ,. W P T F 6 8 0 k c 
W i n s t o n - S a l e m ..„. W S J S 6 0 0 k c 

N o r t h D a k o t a Bismarck ....... K F Y R 5 5 0 k c 
Fargo ..... L..... W D A Y 9 7 0 k c 

Ohio Cleveland .... W T A M 1100 k c 
L i m a ..... : W L O K 1240 k c 
Zanesville ... .......Mrf...... W H I Z 1240 k c 

O k l a h o m a T u l s a .......... ............. K V O O 1170 k c 
O r e g o n Portland ................ .... K G W 6 2 0 k c 
Pennsylvania Allentown > '. W S A N 1470 k c 

A l t o o n a ...1;......: ; W F B G 1340 k c 
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 . . W B R E 1340 k c 

Rhode Island Providence .. W J A R 9 2 0 k c 
South Carolina Charleston W T M A 1250 kc 

C o l u m b i a W I S 5 6 0 k c 
Greenville .......WFBC 1330 k c 

South D a k o t a Sioux Falls ......KSOO-KELO 1 1 4 0 - 1 2 3 0 kc 
Tennessee Kingsport ;. W K P T 1400 k c 

Nashville ..... .....WSM 6 5 0 k c 
T e x a s A m a r i l l o ... ...... ! ...KGNC 1440 k c 

El Paso ;. K T S M 1380 kc 
Fort W o r t h K G K O * 5 7 0 kc 
Houston K P R C 9 5 0 k c 
S a n A n t o n i o W O A I 1200 kc 
W e s l a c o K R G V 1290 k c 

V i r g i n i a Norfolk ...'......: H ......... .....WTAR« 7 9 0 k c 
R i c h m o n d . W M B G 1380 k c 

W a s h i n g t o n Seattle .... . . K O M O 9 5 0 kc 
S p o k a n e ..... ..... K G A 1510 k c 

W e s t V i r g i n i a Clarksburg W B L K 1400 kc 
W i s c o n s i n LaCrosse ; W K B H 1410 kc 

M a d i s o n ...... W I B A 1310 k c 

H A W A I I Honolulu ..., . K G U 7 6 0 k c 

* Delayed Broadcast 

(Revised as of June 1, 1943) 



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