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MARIAN VIGNETTES
by

Rev. J. R. Keane, O.S.M.

Director of the Perpetual Novena of Our Sorrowful Mother

Three addresses delivered in the nationwide Catholic Hour
produced by the National Council of Catholic Men, in
cooperation with the National Broadcasting Company.

(On Sundays from June 25 to July 9, 1939)

Page
Mary Yesterday 3

Mary Today 10

Mary Tomorrow 18

The National Council of Catholic Men
Producers of the Catholic Hour

1312 Massachusetts Avenue, N.W.
Washington, D. C.

Printed in U. S. A.

Printed and distributed by Our Sunday Visitor
Huntington, Indiana



Imprimatur:

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

fSlte&RSed



MARY YESTERDAY
Address delivered on June 25, 1939

In the fall of the year 1922 I had the good for-
tune to spend a few days in Paris. It was my first
glimpse of Europe. The novelty of French life, the
thrilling visits to places associated intimately with

Marie Antoinette, Napoleon Bonaparte, and the
French Revolution were deeply impressive. The
thing about Paris, however, which fairly burned
itself into my bewildered eyes was the bitter anti-
clericalism and fierce hatred of religion visible
everywhere. Neither before nor since have I seen its
like. On the beautiful Parisian boulevards, down the
teeming streets converging into the internationally

famous Etoile, the butt of every rude, indecent jest
was the black-robed priest and the harmless nun.
Openly they spat upon them; openly hurled blas-
phemies at the Cross of Christ dominating the pin-

nacles of those pitifully deserted churches. I was in
the famous Red Belt of Paris ! After attending Holy
Mass one morning in the Church of the Madeleine, I
made the acquaintance of a young Irish priest who
was stationed at that historic church. Because I was
an American seminarian on my way to Rome, the
soggarth invited me to the rectory to share his
meagre continental breakfast. And there, over our
coffee cups, I learned of the deplorable plight of the

Catholic Church in 1922. The whole thing seemed
hopeless. The majority of the Parisian people were
either sworn Reds or deeply sympathetic pinks. The
Eldest Daughter of the Church appeared lost to the
Church; it seemed only a matter of time before the
industrial hammer and sickle would replace the



4 MARIAN VIGNETTES

Cross of the Savior in every home and every heart in
France.

That was only 17 years ago. And what is the
situation today? There is fast taking form the
greatest mass revival of Catholicism that Catholic
France has ever known ! In that same Red Belt—the
industrial suburbs of Paris—where 20 years ago no
man could openly profess Catholicism, now nearly
200 new Catholic churches are either completed or
are in process of construction. The very sailors of
the French Navy are organized Apostles of Jesus
Christ on the high seas ; in the Paris Stock Exchange
operators are now adjusting the business of their
day to meet the requirements of Christian ethics. All
over France, up from its social catacombs is rising
the Church of Jesus Christ to light the fire of a new
social order. Nor can anything stop that fire ! It is
sweeping over France, will sweep over the entire
world before the next generation has fully grown.

What caused this unbelievable change? Yester-
day the winding sheet of Christian civilization was
in the weaving

;
today the swaddling clothes of a new

Christian social order are being cut and trimmed and
sewed by ever-growing millions of grim, happy,
zealous hands. This change, my friends, is being
effected by the most powerful, the most sure-to-suc-
ceed social movement in all history—Catholic Action.
There never was a movement like it; may never be
another again. Not since the Holy Ghost descended
upon the Apostles in the Cenacle at Jerusalem has
the world witnessed such a cataclysmic reversal and

reconstruction of her whole social system.

What is true of France today, is true—in a
greater or less degree—of every country in the
world. In Belgium and Holland we have perhaps the



MARY YESTERDAY 5

most highly developed Catholic Action in the world.
The changes which the Christian Workers have
already effected there are truly incredible. They
read like a fairy tale. 17 years ago countless farm-

ers in Belgium were penniless; they had lost their

homes, their farms; their condition was similar to
that of our sharecroppers in the South; they were
reduced to a poverty even below that of the bread-

line. Today 900,000 Belgium Catholic farmers again
own their own lands; are out of debt; are living a
secure Catholic life. The monetary system of Bel-
gium could collapse tomorrow and it wouldn’t affect
the Belgium farmer in the least. Catholic Action has
helped him to attain security.

Right now let me impress upon the minds of my
listeners two important facts: 1) Many probably
don’t know what Catholic Action is—but it is neither
social action, nor political action, nor purely indi-

vidual spiritual action, but apostolic action. 2) It is,

in my opinion, the most significant movement in the
world today that is actually producing social and
material results. As yet there is no formal Catholic
Action in the United States, and it is probably for
this reason that the American Press hasn’t featured
this vital story.

Now, you are probably asking, what has all this
to do with the title of this talk, which is “The
Blessed Virgin Mary Yesterday”. Infinitely more
than we can ever hope to tell you in three short
Sunday broadcasts—but we shall at least sketch it
out on the next two Sundays. The “yesterday” of
the Catholic Church embraces over 1,900 years
now. What position had the Virgin Mary in that
Church of yesterday? Was she dogmatically import-
ant? Or was she just a beautiful theatrical prop on



6 MARIAN VIGNETTES

the scene of the Incarnation of Jesus Christ? Can
we know, love, and serve Jesus Christ, to the utter
exclusion of His Holy Mother? Are the cold, hard
facts of our daily lives and our salvation necessarily
associated with her, or is she just a sort of spiritual

dessert that can be passed up without any serious
disturbances to the metabolism of our supernatural
life?

The history of the Catholic Church is just one
continuous story of the protection and help which
Mary gave to that grand spiritual edifice. In the
Church of the Catacombs, the first Christians turned
to the Mother of God as to the shield of their faith.
Even to this day can be seen the pictures of the most
Holy Virgin which that classical age of heroic faith
painted in those subterranean chambers. From that
aurora of ecclesiastical history down to the 13th
century, 107 heresies threatened the life of the

Church. Mary had such a predominant part in dis-
pelling each of those heresies that the Church in its
liturgy applies to her these words : “You alone have
conquered all heresies.” When the Albigensian
heresy struck at meridianal Europe, it was
Dominic Guzman—with the sword of Mary’s rosary
—who destroyed it. From the dawn of the fifth cen-
tury, when 200 Bishops hastened to Ephesus to in-
voke Mary in the condemnation of Nestorius, down
to the 19th century when the heresy of Materialism
fell before her apparitions at Lourdes—find me one
major heresy in whose destruction Mary did not
play the leading role. A complete, all-time history
of the heresies of the Catholic Church is also an
exhaustive history of Our Lady Help of Christians.

Another source from which we can get an
accurate picture of the Church of yesterday is the



MARY YESTERDAY 7

biographies of her canonized Saints. In the lives of

these heroic men and women we have officially
approved models of the perfect Christian life.

Search for one Saint who reached his goal without
Mary’s aid, and you will search in vain. From the
earliest Fathers of the Church down to the most
recent canonizations of our late Holy Father, Pope
Pius XI, Mary was in each instance the Queen of all
Saints. To her they looked with an imperfect spark
of that love and confidence with which the Divine
Babe of Bethlehem looked to His sweet Madonna.

Using only the official pronouncements of the 261
Popes since St. Peter, a very comprehensvie history

of the Church might be written. The frequency and
consistency with which these great Pontiffs, in all
ages, invoked the protection iafnd help of the Virgin

Mother of God upon all Christendom is truly amaz-
ing. It may be that diligent research would uncover
one Vicar of Christ who never publicly invoked the
Queen of Heaven, but I doubt it.

A very interesting angle from which to study
Mary’s importance in the Church of yesterday is
that of the origin of her countless Feast Days. The
Feast of Our Lady of Victory was instituted by
Pope Pius V in thanksgiving to God for the mirac-
ulous victory at Lepanto over the Turkish armada in
1571. Pope Innocent XI created the Confraternity
of Our Lady Help of Christians in commemoration
of the victory of the Christian forces under the
valorous John Sobieski at Vienna in 1683. To this
day there hangs from the ceiling of the Holy House
of Loretto the flag under which Sobieski and his
army marched to victory at Vienna. The Feast of the
Holy Name of Mary was given to the Universal
Church by Pope Benedict XI in memory of Sobieski’s



8 MARIAN VIGNETTES

conquest. The feast of Our Lady Help of Christians
is celebrated on May 24, the day on which Pope Pius
VII—through Mary’s intercession—was released
from the prison of Napoleon I. It was in thanks-
giving to Mary that the Pope instituted this feast. In
1679 the Church approved of the Feast of the
Patronage of Mary, created in memory of the vic-
tories of the Christians over the Moors in Spain.
Almost every town and diocese in the old world has
its own proper Marian feast, each of them com-
memorative of some event in history when Mary
singularly protected the town or the diocese.

Each century of the history of the Catholic
Church records apparitions and appearances of our
Blessed Mother on this earth. Many of these visions,
it is true, are legendary. But even the legends
demonstrate the vitality of devotion to Mary that has
always informed the Catholic heart. There are,
however, many authentic Marian apparitions that
have been carefully examined and officially approved
by the Catholic Church. No sane person, for ex-
ample, would question Mary’s appearance to St.
Bernadette at Lourdes. The almost continuous flow
of subsequent miraculous cures effected on the spot

of that apparition is alone scientifically conclusive.

Nor could any Catholic doubt those heavenly visits
directly related by canonized saints. Would you
question St. Francis of Assisi and his account of the
various apparitions which the Queen of Heaven
made to him? Agnostics laughed loudly when Pius
IX defined the dogma of the Immaculate Concep-
tion, but a few years later Mary came down to this
earth and echoed the great Pontiff’s declaration
when she said: “I am the Immaculate Conception.”
Those bona fide apparitions are God’s unqualified



MARY YESTERDAY 9

sanction of the eminent position which His Holy
Mother has always held in the theory and practice of
Catholicism.

How about the sanctuaries, altars, pictures, way-
side chapels to Mary that have covered Europe
throughout the centuries? They are so innumerable
that no complete account of them will ever be
written. In Rome alone are more monuments to
Mary than have ever been raised in the whole world
to any other woman. Nor can you find in all Europe
one square mile where an image of Mary didn’t for
centuries smile in benediction upon the people. Have
you ever heard of Our Lady of Glastonbury, Our
Lady of Walsingham, Our Lady of Windsor, Our
Lady of Eton, Our Lady of Oxford? No. Yet the day
was—in Britain’s yesterday—when the glory and
magnificence of English shrines to Mary were the
goal and amazement of every foreign traveller.

God willed that Mary was necessary at Bethle-
hem; He effectively associated her with Christ on
Calvary; she mothered the infant Church of the
Apostles

;
she crushed the head of every heresy that

to date has threatened the Mystical Body of her Son

;

she has covered with her protecting blue mantle

every weak, wayward soul that has faltered along
the sorrowful way of this mortal life. She is so inex-
tricably woven into the fabric of the Incarnational
dogma that any attempt to dissociate her from
Christ and His Church is pure, unadulterated heresy.
The Church of yesterday is an exhaustless, eloquent
testimony that Mary is the criterion of orthodoxy
and that devotion to her is the infallible mark of
eternal predestination.



MARY TODAY
Address delivered on July 2, 1939

The astounding wealth of characterization in the
thirty-six or thirty-seven plays of William Shakes-

peare contains no more intriguing figure than that
malcontent, Jaques, in the genuinely dramatic

comedy “As You Like It”. Nor in all literature can
we find a more thought-provoking picture than
those first two lines of his pungent satire in the
second act:

“All the world’s a stage,

And all the men and women merely players.”
Opening to an empty house thousands of years ago,
that theatre has never closed ; has never been dark

;

has played a continuous twenty-four hours each day
ever since. Adam and Eve were the curtain-raisers
in the sunshine and happiness of their garden of
paradise. The second number on the bill was the
great, all-time tragedy of that relentless repertoire

—Adam and Eve tumbling from original innocence,
and dragging down with them every actor to set foot
on that stage since. Thousands of years later the
audience hushed to hear angels sing; to watch the
Madonna and her Divine Child in the starlight at
Bethlehem. Then came the howling mob in the
streets of Jerusalem; the maniacal scourging in
Pilate’s courtyard; the last flutter of the Sacred

Heart of Jesus, high on the Cross, that first Good
Friday.

What’s playing at the world theatre today? Well,
one act is now disappearing into the,wings, and the
prologue of an entirely new show is coming on the
stage. The act which just went off stage was a long



MARY TODAY 11

one; it had been playing for the last 500 years.
Philosophers called it “rugged individualism”. In it

we witnessed a caricature of humanity ; men became
selfish, self-centered, desocialized, not at all inter-

ested in the joys or sorrows of their fellow men. The
new show changes everything ; a sense of community
and fellowship now awakens in the minds of the
players

; man begins to outgrow his frigid individual-
ism. In fact this will for community is becoming too
strong ; already we see the baneful possibilities of an
exaggerated worship of the community. Look at
those totalitarian states in their regimented goose

step up there on the stage. That kind of community
is degrading. It destroys personality

;
and free per-

sonality is the presupposition of all true community.

What is the answer? Is there no sane medium
between that starving isolation of individualism
which society has played since the first days of the
Renaissance, and this new act, the unhealthy com-
munity against which individual personality has to
struggle for self-preservation? Yes, there is a

medium. Christianity. The Church stands before us
today as the one great Power which makes possible
a perfect community in which members are genuine
personalities. Don’t be too hasty to dismiss—as un-
important—this diagnosis of the exit of rugged in-
dividualism, and the entrance of community. It is
the basic thesis of the encyclical “Quadragesimo
Anno” which Pope Pius XI gave to the world eight
years ago. Any attempt to reconstruct the social
order must recognize this fundamental reality.

In my personal opinion, Christianity is today on
the eve of the greatest revival in its history. Most
emphatically do I believe that the next generations

will think and feel, produce and speak, out of



12 MARIAN VIGNETTES

the fulness of Catholic life. And this tremendous
change will be effected by Catholic Action. Already
the sound of that mighty wind of the Pentecost of
Catholic Action is audible in the distance. To our
generation is the diluted joy of setting the stage for

that great day.

In his encyclical “The Promotion of True Relig-
ious Unity”, promulgated on January 6th, 1928, the
Pope of Catholic Action, Pius XI, has these words

:

“In behalf of which lofty intention (i.e. to
call back all wanderers to the unity of the
Church) We invoke, and We ask that you
invoke the intercession of the Blessed

Virgin Mary, Mother of Divine Grace, con-
queror of all heresies and Help of Chris-
tians, that soon may dawn that longed-for-
day when all will hear the voice of her
Divine Son. . . .”

Here is a beautiful, authoritative, accurate picture
of Mary’s place in Catholic Action today. Contrary

to that “old-faithful” bromide that Catholics honor
Mary too much, the Catholics of today cannot pos-
sibly honor the Mother of God enough. Though they
should honor her more and more each day, at the
end of life they will know that they have failed to
honor her with the honor which is her due; for the
measure of honor which is due to Mary is the honor
that was rendered her by God, when He became her
Son. Catholic Action will succeed to the extent to
which it steeps itself in that most orthodox tradition
of the ages of faith, devotion to the Immaculate
Mother of God.

Let Catholics of today, in preparing for their
lay apostolate, consider these facts from their text-



MARY TODAY 13

book of Catholic Action, the New Testament. The
shepherds and the Magi were the first propagandists,
the first apostles of Christ; the former among the
Jews, the latter among the Gentiles. That they
preached these beginnings of the Gospel, we know
from the Bible itself, in which St. Luke wrote : “And
all that heard, wondered; and at those things that
were told them by the shepherds” (Luke II, 18).
Since our Divine Savior was then a Baby, it is not
an exaggeration to say that many of the things
which the shepherds and Wise Men heard came from
the lips of Mary, the teacher of the first evangelists
of Jesus. During His life here on earth, Christ
spent thirty years alone with Mary

;
only three years

with the Apostles. It is sound reasoning, I should

say, to suppose that Mary’s co-redemptive function

was just that much more important than the Apos-
tolate of Peter and his band. The first miracle of the
spiritual order performed by Christ was the sanc-
tification of His Precursor, St. John the Baptist, in
the womb of his mother, St. Elizabeth. It was at the
sound of Mary’s voice that that miracle was per-
formed. “And it came to pass, that when Elizabeth
heard the salutation of Mary, the infant leaped in
her womb. And Elizabeth was filled with the Holy
Ghost” (Luke I, 41). The first miracle in the
physical order was the changing of water into wine
at the marriage feast in Cana of Galilee. It was
Mary, we know, who asked for that miracle. Was
she motivated solely by her sympathy for the
embarrassed bride? No. She was moved by a far
greater charity: to reveal her Son to those men
who were destined to reveal Him to the world. St.
John closes his account of that miracle with these
significant words: “And his disciples believed in



14 MARIAN VIGNETTES

him” (John II, 11). This maternal and apostolic
solicitude of Mary continued during the whole period
of the public life of Jesus, and was especially demon-
strated on the stage of that lethal drama, which
crowned the work of Redemption. On Calvary the
Mother was beside the Son; the co-redemptress
beside the Redeemer. It was she, certainly, who en-
couraged those few straggling souls to climb the hill
of Golgotha, and there stand close spectators of the
saving work of the cross. After the Ascension of
Christ into heaven, why did the Holy Virgin remain
on earth? Because her mission here was not yet
finished. She had to assist, comfort, advise the
Apostles, who were to continue the work of her
Divine Son. And it is here that appears, in all its
brilliant light, the apostolic action of Mary, the true
Queen of Apostles. In that admirable conclave of the
Cenacle, over which spiritually presided the Mother
of the Redeemer, we find not only the Apostles, but
also the representatives of the laity, of both sexes.

Scriptural texts fully authorize this statement. They
were the faithful who had not been called to hier-
archical offices; the simple laity who united them-
selves with the Apostles to help them in their
arduous task; they were the glorious precursors of
Catholic Action. There in the Cenacle, we see the
infant Church even as it is today

:
priests and laity

;

hierarchical apostolate and lay apostolate; and the
whole gathered under the maternal mantle of Mary,
equally the teacher and protectress of the Apostles
and their auxiliaries. Mary’s function, always
maternal, is twofold. As Mother of Christ, she
desires only His glory; as Mother of Christians, she
seeks only the salvation of souls. And what is Cath-
olic Action? These same two effects: the glory of



MARY TODAY 15

Christ and the salvation of souls. It is necessary
that today’s associates of Catholic Action honor and
invoke Mary more often, and with greater under-
standing, as the Queen of Apostles,

Perhaps the most startling dogma in the entire
field of Mariology is the one which teaches that
Mary is the Mediatress of all graces. By that we
mean that every grace which is given to men since
the moment of Mary’s Assumption into Heaven,
every blessing and gift which helps us on the way to
God, comes to us—even though unsought and un-
acknowledged — through the ever-watchful, all-
solicitous intercession of the Blessed Virgin Mary.
It means, to use the words of the 8th century St.
Germanus: “O holy virgin, no one is saved except
through thee; no one is delivered from evils except
through thee; there is no one on whom grace is
bestowed save through thee.” This Marian doctrine
has particular significance today. During the past
thirty years the question of Our Lady’s Mediation
has been coming more and more into prominence.
Since the great World War, the literature on the
subject has become still more abundant, due, we be-
lieve, to the influence of that towering figure of the

War, Cardinal Mercier. During those evil days the
Cardinal turned his thoughts continually to Our
Sorrowful Mother, and gradually became an en-
thusiast for the dogmatic definition of her Universal

Mediation. Under his inspiration, commissions of
theologians studied the question in Belgium, in

Spain, and in Rome. He was instrumental in obtain-
ing, in 1921, the privilege of celebrating the Feast

of Mary Mediatress of all Graces for the dioceses of
Belgium. The celebration is fixed for the 31st day of
May. During his last journey to Rome, Cardinal



16 MARIAN VIGNETTES

Mercier’s thoughts and conversation were centered

wishes realized, but on January 23, 1926, he had the

consolation of seeing the Mass of her Universal
Mediation celebrated at his bedside—in Brussels

—

just before the end. It is physically impossible that

Catholic Action, or any other spiritual work, succeed
without the help of Divine Grace ; and if Mary is the
channel of all graces, it follows that Catholic Action

cannot succeed without her.

In the world scene of today there is great need

for devotion to Our Sorrowful Mother ; greater need,
perhaps, than at any previous period in history,

on the measures necessary to hasten the definition,

from which he hoped for marvellous results in the
Church and in the world. He did not live to see his
Why? Because so many millions of God’s creatures
are oppressed, are in sorrow themselves. Who will
bring these children of God back to the peace and
happiness of universal Christian brotherhood? You
and I must do it with Catholic Action. We must
heal their wounds, share their sorrows, dry their

tears. Upon the ruins of ruthless individualism we
must build a new Christian community, in which
every citizen—black or white, rich or poor, weak or
strong—is a priceless soul purchased by the Precious
Blood of our Incarnate Savior. And under whose
standard can we best do this work? Through whose
eyes can we best teach these oppressed millions to
look up from the depths of their sorrows? Who can
best take them by the hand, and lead them—tired
and weary—to the God of all justice and love? That
same Sorrowful Mother who suffered even more than
they

;
that Mother of the Man of Sorrows and

Mother of sorrowing men—who understands and



MARY TODAY 17

knows the language of their sorrowing hearts. Then

will all the world see, even as Alice Meynell saw

:

“None can be like Him, none

;

Not she who bore Him. Yet, I saw the whole

Eternal, infinite Christ within the one

Small mirror of her soul.”



MARY TOMORROW
Address delivered July 9, 1939

In my previous talks I have referred to the
movement of the Young Christian Workers of Bel-
gium and France, known as Jocism. It is interesting
to note that Pope Pius XI referred to Jocism as ideal
Catholic Action. In fact, that great Pontiff was so
deeply impressed by the work of those provocative
champions of Jesus Christ that he publicly thanked
God for the grace of life within this hour. Nor
across the ages of history can one find a more en-
chanting spectacle than this movement of the
“Young Christian Workers” of Western Europe.
Over and over again have the Jocists and the Grail
demonstrated that truth is still stranger than fiction.

Even the jaded cynic must thrill to their vibrant
motto, that one staggering word—“CONQUEST”

—

blazing across their banners. Youngsters just out of

high school, these tremendously earnest apostles of

Christ have set about the task of transforming so-

ciety, of building a new world; and the strange
thing about it all is that they are actually succeed-

ing. Their “conquest” is well on the road to realiza-

tion.

One conspicuous characteristic of the Jocist is
the absolute artlessness with which he seems to com-
prehend the doctrine of the Mystical Body. It would

astound even a theologian to hear these boys and
girls—mere children—enthusiastically discussing
their incorporation with Christ. Of course, this is as
it should be. Catholic Action is really unintelligible

except in terms of that dogma. The lay apostolate of
Belgium, Holland, and France, is such an unbeliev-



MARY TOMORROW 19

able success simply because it has suddenly come to

realize the dazzling and awful reality of our mystical

union with Christ. Neither Catholic Action nor the

doctrine of the Mystical Body of Christ are modern

inventions ; both are rooted deep in the
ancient

traditional teaching of the Church ; but it remained

for our socially unbalanced age to renew and develop

them. The beneficient, all-healing fire of Catholic

Action will begin to sweep over America only when

we Catholics come to feel our close, real union with

Christ, and our consequent union with each other.

Then will the Divine Life of our Savior extend

Itself to, and flow through, every soul that wills to

adhere to Him. Then will there be harmony among

all nations; justice and mercy among all peoples;

and over the face of the earth will reign a universal

community of Christian peace in which Christ is

King, and Mary is Queen.
Devotion to Our Blessed Mother will be a far

more universal and dynamic thing tomorrow than it

is today. This belief is based upon the presumption

that tomorrow will see an unprecedented renewal of

devotion to the Mystical Body of Christ; and since

Mary is Mother of the Mystical Christ—just as she
is Mother of the Physical Christ—devotion to her
must necessarily increase proportionately. At this

point let us impress upon our listeners the fact that

the foundation stone upon which all devotion to

Mary rests is the Divine Maternity. That is our

Lady’s central privilege from which all others are

derived. Her breath-taking proximity to Divine

Sanctity demands those wondrous prerogatives. Not

to give them to her would be evidently indecent,

would be a gross sin of sacrilege against Christ

Himself. Her dignity is because of Christ, not in



20 MARIAN VIGNETTES

opposition to Him. In paying honor to the Blessed
Virgin no Catholic dreams of according her divine
worship such as he gives to the infinite Creator, and
underlying any exuberance of his language or
posture is the implicit denial to her of any such
divine worship. He knows well that however holy
she is, and whatever gifts she has received from her
Maker, she is but a human being like himself ; and he
would rightly regard as heresy and idolatry the
deliberate giving to her of the honor which is due to
God alone. Mary is not Mother of the Divinity
(which is eternal and uncreated), but she is the
Mother of God, precisely because that one Person
born of her, is indivisible. It is inconceivable that

she be Mother of the Man-Christ, and not Mother of
the God-Christ, simply because the two are insep-
arable; the Man-Christ and the God-Christ are the
one, same, indivisible Person. She either is, or is
not, Mother of that one Person—the God-Man, Jesus
Christ. Now, that Divine Son issued from her not
only as the individual Christ, but also as the Savior,

Who—as such—was destined to be the Head of the
Mystical Body. Therefore Mary is the Mother of the
Mystical Body, the Mother of the whole Christ; and
tomorrow, when the Mystical Body of Jesus comes
into its own, again all generations will call her

blessed.

Now, here is something which all of us must get
straight. Devotion to Mary, the Mother of God, is
not just feeling, or emotion, or sentiment, or a

harmless play toy for children. It is not a beautiful,

restful garden set up for the relaxation of those few
hours of leisure which weary humanity can snatch
from the bitter struggle of its daily life. It is not a
social avocation for women’s sewing circles, a busi-



MARY TOMORROW 21

ness about which laborers and wage-earners and

Titans of industry need not be concerned. Mary is a
beautiful creature. Her beauty has staggered the
imagination of every truly great artistic mind in
this world’s history. But she is infinitely more than
that. She has more to do with solving the problems
of our empty pocketbooks, our hungry children, our
financial slavery, our unemployment, than have all

the statesmen and high-priced sociologists in this

world put together. Right under the noses of each

and everyone of us is an infallible, sure-fire cure for

every ill that ails humanity. The remedy cannot be
wrong; cannot fail. God Himself came down from
heaven and gave it to us. Yet, what are we doing
about it? The trouble with us is that we haven’t the
courage. We are not heroic enough. On the one
hand we know that a supernatural sociology is neces-
sary; on the other hand we are afraid to begin

—

where Catholic Action must always begin—with the
reform of our own consciences. We hesitate to
carry out into the great mass of society the one
Thing by which it could be leavened ; instead we keep
the Supernatural Life which is ours locked within
the casket of our own individual souls. That Mary
is absolutely essential to Christ’s plans for His

Mystical Body, we know in our secret hearts
;
yet to

our vastly different human society of today we are
timidly reluctant to present such a radical and
startling solution. Poor, timorous, cautious Catho-

lics ! Was there ever a less promising picture than
the Madonna and the lowly stable at Bethlehem
pitted against the imperial Roman Empire? Yet
Rome is dead, and Christ lives on.

To say that Mary is the Mother of the Mystical
Body is just another way of saying that she is the



22 MARIAN VIGNETTES

Mother of both Christ and Christians. Her universal
motherhood of men is an intimate corollary of the
Incarnation; her physical motherhood of the Re-
deemer equivalent to a spiritual motherhood of the
redeemed. She who is mother of the Vine is neces-
sarily mother of the branches. Again let me say
that this is not a figure, but a fact. Nor is it a pious
inaccuracy born of the guileless faith of Catholic

peasants. It is a cold, scientifically dogmatic fact,

just as consequent upon the Incarnation as death is
upon human life. In the solemn moment of His
Crucifixion, Jesus Christ Himself announced this
doctrine to the world, when He said to St. John:
“Behold Thy Mother”; and in that same hour—in
union with God—Mary surrendered to death, for the
salvation of mankind, that Victim Who was her own
Son. Now the point I should like to make is this. By
divine revelation we know that Mary is as truly the
Mother of our supernatural life as our earthly moth-
ers are of our physical life. Therefore she will exer-

cise toward humanity at least those same offices
which an earthly mother exercises toward her
infants. She will guard, protect, and foster them;
shield them from all dangers

;
comfort them in their

sorrows ; surround them with the unfathomable
tenderness of a mother’s love. But—this very day
the world is full of men and women living in sub-
human conditions ; millions are unemployed ; millions
are not properly fed or decently clad; countless

thousands of sick cannot afford routine medical or

hospital aid. Are these unjust sufferings no concern
of Mary? Is she indifferent to today’s great social
sins? No. She would have cured them long ago, if
the inviolable (and perverse) free will of her chil-

dren had not stood in her way. Next to that of Jesus



MARY TOMORROW 23

Himself there is no human heart more solicitous or

more anxious about it all. That's why we plead with

the world to go back to Christ by the sure and safe

way of His Mother and ours.
I find it impossible to agree with those blues

singers who predict that the immediate future of

Christianity is dark. Five years ago I saw it that

way, but not today. Everything now points to a re-

ligious reawakening. The powerful rising tide of

Catholic Action in Western Europe; the optimistic

outlook for Catholic Action in every non-totalitarian

state in the world ; the interest and reverence with

which all the world received the election of Cardinal

Pacelli to the Papacy ; in the United States the recent

and almost unprecedented wave of devotion to our

Blessed Mother ; the evident hunger with which the

entire mental world is searching for the absolute;

the utter abhorrence with which unchristian ideolo-

gies are received in almost every court of the people

in the world—these augur a brilliant Christian
future. In that great Utopia of tomorrow Mary will
be the Mother of all men and the Christian will be
sovereign and free. No longer will the individual
live for himself. In every human face will he see his
brother in Christ and his deepest longing will be to

do unto others even as Christ did unto him. Peoples

totally different in race, country, and historical

antecedents will share the same life and destiny of

Christ’s Mystical Body. Then will women again be
placed on that pedestal to which association with

Mary raised them long, long ago. In his fiancee the
Christian man will see the ideal of true womanhood
—God’s masterpiece of femininity—and he will not
dare to sully that sweet image by any unholy act.

The cold, sensuous, selfish idea of marriage will dis-



24 MARIAN VIGNETTES

appear from the face of the earth. Instead—a man
and woman, united in the holy Sacrament of Mat-
rimony, will join hands with God and share His
creative power in producing theirs and God’s chil-
dren. Then—even as in Bethlehem—the Madonna
and her Child will again be enthroned before men;
nor will any husband or wife make an instrument of
hell that wondrous creative power which God so
generously gave to them. Upon the model of the
Holy Family of Nazareth will that first unit of
society, the family, be fashioned; and over each
Christian fireplace the Madonna of Bethlehem will
reign as queen.

The Christian community of tomorrow will
especially differ from that of the Middle Ages in that
patriotism will run in industrial instead of in mili-

tary channels. The inherent value of labor, and the
consequent dignity of the laborer, will be the stand-

ard of worth. And just as “the medieval conception
of the Virgin supplied the ennobling element

in a strange amalgamation of licentious and military
feeling, which was formed around women in the age
of chivalry”, so in the crudely industrial age of to-

morrow Mary’s ministry will be to give to society
that peculiarly feminine touch which must level and
balance every vigorous civilization.

Notable, too, in a true Christian society will be

the attitude of the people towards theology and the
liturgy. Children of the living God will intuitively
comprehend those same liturgical forms which
today’s individualistic society must painfully scru-
tinize under a purely rationalistic microscope. The
people will display such a simple and profound
understanding of the imagery and action of the
liturgy that the cultured man will be ridiculously



MARY TOMORROW 25

puzzled. From tomorrow’s reconstruction, too, will
rise a new Christian art. When man is liberated
from the ignoble fetters of individualism, highly
skilled craftsmen will be able to express with force

and precision those truths which the whole commun-
ity feels very deeply. For art is something beyond the
capacity of individual creation. Then, also, will

appear those feasts and festivals of Mary which have
long since disappeared from the life and conscious-
ness of our people. Instead of the sinful and syn-
thetic night club we shall see the spontaneous jollity
and lively merrymaking of countless Marian holi-
days. Each town and hamlet will have its own
patron saint, its own feasts, its own customs and
traditions; yet all will be closely united in that one

great community which knows no racial or geo-
graphical lines, and over which Christ will reign as
King, and Mary as Queen.

Will these utopian days ever come for America?
I think so. Within the next fifteen years, two great
Marian Centenaries will take place; one national,
the other world-wide. In 1946 we will celebrate the
one hundredth anniversary of that decree of the

Sixth Provincial Council of Baltimore in which the
Virgin Mary Immaculate was constituted Patroness
of the Church in the United States. In 1954 the uni-
versal Church will solemnly commemorate the cen-
tenary of the dogmatic definition of Mary’s Immac-
ulate Conception.

We have fourteen years in which to work; four-
teen years in which to exercise our Marian Apos-
tolate. The easiest, the most orthodox, the surest
way to Christ is through her. Then, even as the
English vessels—sailing past Broadstairs in the
Middle Ages—struck their topsails in honor of our



26 MARIAN VIGNETTES

Lady of Bradstowe, so every sailor and passenger
approaching the harbor of New York will stand at
attention and pledge allegiance to the Immaculate
Queen enthroned within that land of the brave and
the free. “O Mother of the Word Incarnate, despise
not my petition ; but in thy mercy, hear and answer
me. Amen.”



CARDINAL HAYES STATES AIMS
OF THE CATHOLIC HOUR

(Extract from his address at the inaugural program 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.



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SHORT WAVE STATION
W2XAF Schenectady, N. Y 9.53 meg



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IN PAMPHLET FORM

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cover. Single copy, 20c postpaid ; 5 or more, 16c’ each. In quantities,
$10.00 per 100.

“Justice and Charity," by Rt. Rev. Msgr. Fulton J. Sheen.

Part J—“The Social Problem and the Church/’ 96 pages and
cover. Single copy, 20c postpaid ; 5 or more, 15c each.
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Part II—“The Individual Problem and the Cross/' 80 pages and
cover. Single copy, 15c? postpaid ; 5 or more, 10c each.
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“In Defense of Chastity/' by Rev. Felix M. Kirsch, O.M.Cap., 72 pages
and cover, including study aids and bibliography. Single copy 15c postpaid

;

5 or more, 10c each. In quantities, $8.00 per 100.
“The' Appeal To Reason," by Most Rev. Duane G. Hunt, D. D., LL. D.,

72 pages and cover. Single copy, 15a postpaid ; 6 or more, 10c each. In
quantities, $8.00 per 100.

“Practical Aspects of Catholic Education," by Very Rev. Edward V.
Stanford, O.S.A., 48 pages and cover. Single copy, 10c postpaid ; 5 or more,
8c each ; in quantities, $5.50 per 100.

“The Mission of Youth in Contemporary Society," by Rev. Dr. George
Johnson, 40 pages and cover. Single copy, 10c postpaid ; 5 or more, 8c
each ; in quantities, $5.50 per 100.

“The Holy Eucharist," by Most Rev. Joseph F. Rummel, S. T. D., LL.
D., 32 pages and cover. Single copy, 10c‘ postpaid ; 5 or more, 8c each.
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“Cardinal Hayes—A Eulogy,” by Rt. Rev. Msgr. Fulton J. Sheen, 16
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“The Rosary and the Rights of Man/' by Very Rev. J. J. McLarney,
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“Human Life," by Rev. James M. Gillis, C.S.P. 96 pages’ and cover.
Single copy, 20c postpaid ; 5 or more, 15c each. In quantities, $10 per 100.

“Pius XI—A Eulogy,"—By Rt. Rev. Msgr. Fulton J. Sheen. 24 pages
and cover. Single copy, 20c postpaid ; 5 or more, 15c’ each. In quantities,
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“Freedom," by Rt. Rev. Msgr. Fulton J. Sheen

Part I—“Social Freedom." 80 pages and cover. Single copy, 15c
postpaid ; 5 or more, 10c each. In quantities, $8.00 per
100 .

Part II—“Personal Freedom." 96 pages and cover. Single copy,
20c postpaid ; 5 or more, 15c each. In quantities, $11.00

per 100.

“The Holy Ghost," by Very Rev. J. J. McLarney, O.P., S.T.D., 56
pages and cover. Single copy, 10c postpaid ; 5 or more 8c each. In quanti-
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“Towards the Reconstruction of a Christian Social Order," by Rev.
John P. Monaghan, Ph.D., 48 pages and cover. Single copy, 10c postpaid;
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“Marian Vignettes," by Rev. J. R. Keane, O. S. M., 32 pages and
cover. Single copy, 10c postpaid ; 5 or more, 8c each. In quantities, $5.00
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Complete list of 83 pamphlets to one address in U. S. and Canada, $9.00
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Address: OUR SUNDAY VISITOR, Huntington, Indians