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April 26, 1963     Catholic Northwest Progress
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April 26, 1963

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--THE PROGRESS Friday, April 26, 1963 Something More AVE YOU ever stopped to think about how many people there are in this world who really don't live? They just exist. And we are not referring to terminal patients lying in hospital beds or to the mentally retarded. Some of our most healthy, talented citizens have for one reason or another lost interest in living. Oh, they put up appearances for their family and friends. But whether it be nursing or teaching, pharmacy, or practicing medicine, wheth- er it be repairing automobiles or radios or TV sets, it has all become for them just another job: True there are some in this cate- gory who are ment/lly ill, disillusioned with life, who have lost faith in God and 2consequently in themselves. :: But there are others who have lost !::interest in the goals they had once set ::iifor themselves simply because they have !come to believe that their first vision of i'{iLife was too narrow. Not that what they are  now doing is bad, but that there must be something better. If you are such an individual, the full page spread describing the Papal Volunteer Program for Latin America u,hich appears on page six of this is- sue may well be just the challenge you have been lboking for. Latin America (extending from the Rio Grande down to the southmost tip of South America) has the highest rate of population growth of any area in the world. Some 35 per cent of all the Cath- olics in the world live in Latin America now. At the close of the century nearly half of the Catholics in the world will live there. Y THE end of this century, the population of the whole of Latin America will have doubled. The popu- lation of Latin America will then be equal to the population of the whole world in the early 19th century. Today the population of Latin America is approximately equal to that of the U.S. and Canada combined. By the year 2000 the population of Latin America will be three times the size of the population of the U.S. today. T'he beaut), of Rio de ]aneiro and the wonders of Caracas, Venezuela do indeed exist, but all around them are the shantytowns constructed in fields, parks, and on mountain-sides by the thousands upon thousands of rural dwellers who arrive on the fringes of these cities, poor, jobles.i, most fro. quentlv illiterate and more often than not hungry. If Chicago had 20 per cent of the population of the United States it would be a city of 36 million people. Yet three countries in Latin America have almost 30 per cent of the population living in one city! Tlie job of Christian education for the Church is overwhelming. There is a shortage of priests, teachers,-schools, books. Hunger, homelessness and pov- erty make the education of a large per- centage of the youth an impossibility. No wonder there is widespread fear on the part of responsible Latin Americans for the rise of Communism, loss of faith on the part of Catholics and the fall of democratic institutions. The tragedy of Latin America is that the few have so much and the masses of people so little. Some landowners own tracts as large as some of our states, while hundreds of thousands are tenant farm- ers and some even serfs. Crops are spe- cializedcoffee, bananas, to be sold abroad commerciallymaking a few people rich, while the rest are property- less and hungry. The International Association of Catholic Employers in a recent study says the greatest problem there is un- abashed hunger; hunger in the midst of enormous resources; hunger in the midst of economic greed, draining wealth out Of the country; hunger that weakens millions physically and spirit. ually; hunger that is paving the way for violence and Comnzunism, If you have the time, the talent and courage, why not volunteer? Comrades Twist Pope's Plea By LOUIS F. BUDENZ .WERE it not that :v these few weekly words were dedicated to' recording what the Communists are up to, I would undertake a dozen columns on Pope John .... XXIII's Encyc- "::'ii::ii:: lical, "Pacem i in Terris" (Peace on Earth). It is t h a t signifi- cant, a codifi- cation in a way of Catholie {eachings on social prob- lems, moving BUDENZ f r o m internal order into the vision of world peace. The Communists themselves i have grasped its outstanding character. They have proceed- ed to mingle ostensible com. pliments with a slurring over of essential parts and at- tempts to belittle its auspices. The Worker of April 14 testi- fies to the encyclical's force- fulness, by announcing in big black letters on its first page that it will devote much of the next issue to "its significance in the struggle for peace." Meanwhile, the comrades were kept "straight" in the extended explanation of Gus Hall's pam- phlet on "Peaceful Coexist. once," Which was examined here last week. Avoid Centrol Nucleus The central theme of that pamphlet is that "peaceful co- existence" must be used to cast "capitalism on the dung- hill of history." And by "capi- talism" the Communists do not mean only its monopoly abuses and e o 1 o n i a I oppression, at which they seemingly aim their first guns, but at the existence of all private property. And, of course, belief in God, which is represented as part of "bour- geois ideology." The Vatican radio of April 13 has accordingly cautioned that the alleged applause in the organs of the French and Italian Communist parties has avoided "the central nucleus of the encyclical." This is "con- tained in the dignity of the hu. man being, his rights, his du- ties." In order to visualize the im- mediate background in which the Communists are thus twist- ing the encyclical, we can refer to the World Marxist Review of March 1960. At that time, when the comrades were widely dis- tributing the Easter, 1956, words on peace of the late Pope Plus XII, for their own purposes, they were told: "The purpose of the Catho- lic social doctrine is to demor- alize the Catholic workers. Insidiously and indefatigably, in the guise of 'divine' com- mandments, it is trying to divert the workers from socialism, to force them into an impasse, to wean them from joint action with their Communist brothers." Let us then turn to the March, 1963, International Affairs. This appeared at the moment when Alexei Adzhubei, Khrushchev's son-in-law, was seeking his interview with Pope John. The comrades-were there given a "sketch" of the Vatican, which represented it as one of the this is. It is 65 years since I insisted at public school num. ber 84 in Indianapolis that white boys play with the Neg- roes. The reason: "because we are all images of God." It is about 35 years since I j o i n e d the Anti-Imperialist League, actively engaging in working against colonialism. It is fully three decades since I engaged for the American Federation of Labor in that six years campaign for the organi- zation of the unorganized that proved successful. All of these moves, and many more, were stimulated by the appreciation of the natural law as expounded by Catholic teaching. In positively working for Pope John's crusade for peace, and for the human rights upon which peace must be founded, we shall all have to be aware much more than ever of "Aesopian language." We can strike out first upon our path by insisting upon that extension of private property which wilt come from profit-sharing and by that addition to human dig- nity which will come from the "major financial powers of the genuine ending of colonial op- world." Then the International Affairs added: "It's gold and foreign ex- change resees are estimated at $12,000 million. In Italy, the Vatican is represented by its agents i n 85 banks. Even ac- cording to a very conservative estimate, it owns 467,000 hec- tares of land in Italy. It has substantial holdings in various Italian industries, and large in- vestments in the U.S.A., Swit- zerland, Britain, France, and several other countries." False Charges There is no reference whatso- ever to the fact that the Vati- can's holdings, whatever they may be, are devoted to the ex- tension of religion. But. it is also somewhat obvious that the Communists are trying to indi- cate, as they have often charged, that the papacy is bringing out these "new" ideas in order to save its "wealth and power." Many of us know from our own life experiences how false pression. Midnight Oil Tokyo, Japan -- The craze for education among high school and college students here has reached an all-time high, ac- cording to Rev. Leo Baker, S.S.C. "There is fierce competition and endless strained study to pass exams to get into high schools and universities," noted the veteran Columban mission- ary. "In the best of the univer- sities only 6 per cent of the applicants are accepted." In Tamana, Kumamoto, an- n t h e r Columban missionary, who recently opened a hostel for girl high school students, had to put a stop to 16-year-olds studing until 2 a.m. "There is a saying among the students," said F a t h e r Baker. "He who sleeps four hours will pass; he who sleeps five hours will fail!" Realistic Peace Terms Morals Made ieaningful REV. JOHN R. SHEERIN, C.S.P. HE charge is made that Catholic moral theology no longer breathes the fresh air of the Gospel but the suf- focating air of old law books. In some quarters there even seems to be an impression that the second session of the Coun- cil will rid the Church of many of the multitudinous moral rules found in our books of moral theology. Our theologians, so the indict- ment goes, have been bypassing the broad generalities of the Sermon on the Mount and have been manufacturing moral rules in imitation of the very Scribes and Pharisees whom Christ condemned in these words: "They bind together heavy and oppressive burdens, and lay them on men's shoulders; but not with one finger of their own do they choose to move them." (Matthew 23.4) Nature of Morality Is it true that our moral the- ologians have been sadists who wanted to make life miserable for the ordinary man? Is the law of Christ encumbered with the complexities of an income tax form? Is it possible that the Coun- cil may remove all the stifling do's and don'ts from the moral code so that Catholics may en- joy "air conditioned con- sciences"? Will it be sufficient after the Council, to make our confessions merely by owning up to vaue and general of- .fenses against the Beatitudes? As I see it, the Fathers of the Council have no intention of relaxing the moral code. They will bring it up to date in its application and they will clarify the essential nature of morality but they will certain- ly not repeal one jot or tittle of the, moral law. For the law is simply the will of God and the Council dare not tamper with God's will. al relation to Christ rather than an impersonal book of ethics. Secondly, I do not think the Fathers in Council will try to reduce Catholic morality to a system of broad generaliza- tions, such as one finds in the Sermon on the Mount. General principles are not very helpful in deciding how to act in par- ticular cases for often two gen- Those who grumble about the eral principles will conflict. moral theology of the Church Chi'ist established a Church often misunderstand the nature of "molat ,-theology and-ifgel sure that the Council will help to clear up these misunder- standings. Moral theology is a statement of the rules for Christian behavior. The Church is the Body of Christ and moral theology is Christ explaining through the Church how He wants His Christians to act. It is the law of Christ, therefore, and not an impersonal set of rules. The moral motive should be a desire to unite one's will with God's Will by doing His Will. Ever since the era of the En- lightenment, m a n y Catholics have been affected by the false notion that the moral law is an ethical code by hich we strive after self-perfection. But self- perfection in itself is not Chris- tian morality. It takes two to make a good Christian, Christ and I. As Ber- nard Haring says, the founda- tion of Christian morality is not the monologue of man with himself but the dialogue of man with God. Morality is less burdensome when we realize it is a person- that would be a living teacher from generati6n fo genei'ation, a teacher that would take the broad principles He gave and apply them to the changing cir- cumstances of the times. For instance, a salary of $40 per week would be a fair and just salary in 186 and an unjust wage in 1960. The problem in moral theol- ogy is not the question of too many or too few moral rules hut the question of relevant or irrelevant moral legislation. As a matter of fact, the moral code will have to become more complex. Life itself is ,always getting more complex and a moral code that will really meet the needs of the times will have to go into specific de- tails. "The management of the news in Washington" for in- .stance, presents moral prob- lems of amazing complexity. I will never forget the remark of a hard-headed old Yankee who was asked why he became a Catholic. His answer was, "The other churches tell you to be good but the Catholic Church tells you how to be good." Addiction To "['n; City' Ily REV. G, JOSEPH GUSTAFSON, S.S., Ph.D. Professor of Philosophy, St. Thomas Seminary, Kenmore E READ an anecdote recently in Alice B. Toklas' new book, her memoirs, which struck a responsive chord in our heart. It concerns San Francisco. 'Nuff said, for one who lived there during World War I and spent some seven happy years on the peninsula at St. Joseph's and St. Patrick's semi- naries, longing intermittently for a chance to get up to The City. What city?? Oh you poor underprivileged person. There is only one city. Not Babylon or Athens or Jerusalem or Alexandria. Not Rome. Not Paris. Not New York. Of course you can't understand, dear reader. To be a San Franciscan, native or adopted and adapted, is a kind of mystic ex- perience. One cannot explain it to the un- enlightened. It is as personal and private as God's World: Faith Can Be Lost a toothache or a rupture. Either you got it or you ain't. Anyway, Alice's father seems authentically to have seen the vision. As Alice tells it, on the morning of the fire she rushed into Papa's room. Now, mind you, Papa was an old country Pole. Alice said, "Do get up, Father, the city is on fire." Father calmly roused himself and got up, but all he could think of as appropriate was the, to us, profound observation: "This will give us a black eye back East." Here is what it means to be a true be- liever. This is the sure test of authentieity. This is to know, beyond mere words. This reaetion of Papa's we consider literally in- BY REV. LEO J. TRESE THERE is a difference between the virtue of faith and the act of faith. The virtue, which is a state of readiness to believe, was infused into our soul at baptism. Most of us received this virtue as infants. However, there could be no exercise of the virtue until we reached the age of under- standing. Only then did we learn that there is a God and that He has made certain truths known to Us. Only then could we give i!: free assent to the truths el God and say, meaningfully, "I be- lieve." Need God's Help No one can make this act of faith except with God's help. That is why we speak of faith !! as a gift of God. A person can prepare himself for an act of faith by learning about God and about the truths of religion. For the final step, however, when with mind and heart we unreservedly accept God and His revelation--for this final step we must have God's assist- ance. This is the GRACE of falth, as distinguished from the vir- REV. LEO J. TRESE rue of faith. If we were bap- with prayer, and, if need be, tized in infaney, we received with investigation. first the virtue and later the grace of faith. Those who be- The temptations against faith came converts in later years which are more often fatal, are received first the grace of those which arise from moral faith and then, in baptism, the conflicts rather than from doe- virtue, trinal obstacles. A man does not first lose his faith through Occasionally we meet with a intellectual difficulties, a n d non-Catholic who says, "If I then marry a divorcee. A worn- were to join any church, it cer- an does not first lose her faith tainly would be the Catholic and then begin to use centre- Church. It all seems so reason- able, but somewhow I can't seem to make up my mind." This is a person to whom the . grace of faith has not yet come. Since faith is a gift of God, it is something to be prayed for. The person in search of faith who, with complete sin- cerity, asks God for this gift, certainly will be g i v e n it. However, there are millions who do not even know of their own need for faith. In our love for Christ, a big intention in our daily prayers will be, "for the conversion of unbeliev- ers." Another daily intention will be for an increase in the depth and strength of our own faith. Faith is not a static attitude of mind. Either faith grows or it weakens--and sometimes dies. We have particular need to pray when, as does happen to most of us, we find ourselves beset by temptations against faith. Conquered With Prayer We usually think of tempta- tions against faith as arising from intellectual scruples: ap- parent clashes between religion and science, for example, or difficulty in understanding how God can be present under the appearance of bread. These however are easily conquered To See And Do What Is Right OCRATES maintained that there was only one vice, namely, ignor- ance. Hence the only rea- son men would stray from the right path was that they just couldn't see well enough. As history portrays him, Soc- rates was a person of strong convictions and had a strong moral constitution. Once he saw the truth he may have had the rugged fiber to pursue it with- out wavering Or losirig heart. But we who have been cast in a less heroic mold must ad- mit that there are times, too many times, when we know what is right, but alas and alack we do not do it. St. Paul calls attentlon to the same diffieulty. It is re- fleeted in writings of St. James and in pagan times by Ovid who said "I see the bet- ter way and heartily approve of it and yet my conduet is deplorable." Let us make no mistake. Ig- norance is a monumental evil as Pope John XXIII emphasized in the first encyclical of his Pontificate. It is a terrible thing to lack understanding and to be wanting in perception. We fail, too, in comprehension of our true aim and mission; in our eagerness to achieve success or distinction our vision becomes dim and we lose the right way. We need to see the right thing. O God, how blind we can sometimes be, especially if our selfish interest or conven- ience are involvedl Yet, even after we see the right thing we need a further grace to proceed to do the right thing despite the inconvenience, the shame or the pain. ceptives. The sequence, m o s t often, is just the opposite. We humans cannot long sus- tain an interior eonfliet. If mind and emotions are at war with each other, we must somehow establish p e a e e. When a person of faith finds himself strongly drawn to- wards a sinful course of ac- tion, he experiences a painful state of conflict. Faith pulls one way, self another. The sufferer can quickly re- establish peace by renouncing the sin, however painful (for the moment) his renunciation may be. If he is unwilling to surrender his present or con- templated sin, then it is his faith which has to give. He begins to find points to criticize in his religious beliefs, bep.lns to manufacture diffi,ul- ties and to see alnarent enn- tradictions. Eventually he findg the pea-e he seeks, a spe-in-s and a fatal peace. He loses hi faith. This has been the history nf. the maioritv of apostates from the Church. It is n.t likely lhat we are enmeshed in crave habitual sin. However, when we find oursel- ves afflicted with severe temp- tations against our faith, it will he well to do some honest prob- ing. It is possible that we may find self-love, in one form or another, to be the instigator of our temptations. (Father Trese welcomes let- ters from hs readers. The in. creasing volume of letters prohibits personal answers but problems and ideas con- tained in such correspondence can be the basis of future en!umns. Address all letters to Father Leo 3". Trese, care of The Progress,) Calendar SUNDAY, APRIL 28, SEC- OND SUNDAY AFTER EAST- ER, MASS: Misericordia -- The earth is full (white). GI., Cr., Prof. of Easter. Mass for Pa- rish. MONDAY, APRIL 29, ST. PETER, MARTYR, MASS: Protexisti--Thou hast protected (Red). GI., Pro. of Easter. TUESDAY, APRIL 30, ST. CATHERINE OF SIENA, VIR- GIN, MASS: DilexistiI have loved (White). Gl., Pref. of Easter. WEDNESDAY, MAY I, ST. JOSEPH THE WORKMAN, MASS: Sapientia reddiditWis- dom (White). GI., Cr., Pref. of St. Joseph. Mass for Parish. THURSDAY, MAY 2, ST. ATHANASIUS, BISHOP, CON- FESSOR, DOCTOR OF THE CHURCH, MASS: In medio -- In the midst (White). GI., Pref. of Easter. FRIDAY, MAY , COMME- MORATION OF SS. ALEXAND- ER, EVENTIUS, AND THEO- DULUS, MARTYRS, AND JU- VENAL, BISHOP AND MAR- TYR, MASS as on Sun. (White). GI., 2nd Pr. of H. Martyrs, no Cr., Prof. of Easter. Or MASS: Sancti tui--Thy saints (Red). GI., Pref. of Easter. First Fri.: 2 Votive Masses of Sac. Heart permitted (White). GI., 2nd Pr. of H. Martyrs, no Cr., Pref. of Sac. Heart. Abstinence. SATURDAY, MAY 4, ST. MONICA, WIDOW, MASS: 11Pi- BIPb:t"II'7 Jt., \\;'-rl121,  907 Terry Avenue, Seattle (4) Telephone MAin 2-8880 Second-Class Mail Privileges Authorized at Seattle, Wash. elf able. So we added Papa Toklas to our per ......................... sonal if altogether unofficial Canon of Saints. Published every Friday by the Northwest Progress Co. There is no known cure for an addiction of President, Most Reverend Thomas A. Connolly, D.D., J.C.D. this kind. Some of us consider it a blessing just RE/__J,ME-s-IJGAN:Dt/,Editor as would the Arab who faces Mecca. MARY BRESNAHAN--Associate Editor