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June 21, 1963     Catholic Northwest Progress
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June 21, 1963

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G d&apos; W ld Ch 'ty ,--THE PROGRESS F,;d.y Joe. 2r 00963 It Has To Be Built From Both Sides O S or : art AnOversimplificati°n Bgi AtH (URVEYS indicate that about half of argues, '... religious exercises are not :i)'/;i;/i'-i !!::.:?<ii!::i;i:i;!i::::: 'i `': ...... ::', .':=::::.'.:,  By REV. LEO J. THESE O the nation's public schools begin the constitutionally invalid if they reflect }CL. :::.:.i :ii:.:::::,.:,:I .... :: =:.,/i:..,::.,,,,,::...,,,>,.;::..:,:.;.: :., ::ii; day with Bible reading Or the Lord's Prayer. On June 17, 1963, the Supreme Court decided 8 to 1 that this time- honored custom is clearly unconstitu- tional. Justice Clark, who delivered the court opinion, argued that Bible reading in the public schools violates the First Amendment to the Constitution which declared that "Congress shall make no law respecting an establishment of reli- gion or prohibiting the free exercise thereof.. " t The logic of the High Court's deci- sion sounds most convincing in abstract theory. But when one begins to take a look around at concrete reality, there appears to be a fallacious oversimplifi- cation as to what the First Amendment meant to say. : The fact is there are public schools in almost every county of the United States that have been and are open- ing the school day with readings from the Holy Bible. This has been going on from the very beginning of our country. And yet we see no indication whatsoever that the United States Gov- ernment has established a national reli- gion. Where is this national religion that the Supreme Court Justices talk so much about? If Bible reading in the public schools were going to bring about the establishment of religion in the public schools, it certainly should have done so by now. Justice Stewart pointed out in his dissenting opinion that: "... As a matter of history the First. Amendment- was adopted solely as a limitation upon the newly created national government... that the Establishment Clause was pri- marily an attempt to insure that Congress not only would be powerless to establish a national church, but would also be unable to interfere with existing state establishments." The High Court majority opinion seemed to pass over the fact that in the beginning each state was left free to go its own way and to pursue its own policy with respect to religion. From the very start Virginia pursued its own policy of disestablishmentaeianism. Massachusetts, by contrast, had an es. tablished church well into the 19th Century. Americans live in a pluralistic society. Because of the variety of rel/gious beliefs, differences of opinion and practice is inevitable. But as Justice Stewart wisely differences which exist in the society from which the school draws its pupils. They become constitutionally invalid only if their administration places the sanction of secular authority behind one or more particular religious or irreligious be- liefs." HE dissenting Justice reasons further: "... that certain types of exercises would present situations in which no pos- sibility of coercion on the part of secular officials could be claimed to exist. Thus, if such exercises were held either before or after the official school day, or if the school schedule were such that participa- tion were merely one among a number of desirable alternatives, it could hardly be contended that the exercises did any- thing more than to provide an opportu- nity for the voluntary expression of reli- gious belief... " It becomes obvious as one pursues Justice Stewart's logic that the majority opinion may well be guilty of a fallacious oversimplification in their interpretation and application of the First Amendment to the practice of devotional exercises in the public schools. It would appear that the present practice in these matters is to regard the establishment and free exer- cise clauses of the First Amendment as establishing a single constitutional stand- ard of "separation of church and state." This sacred and inviolable "princi- p. le" can then be mechanically applied m every case to delineate the requ#ed boundaries between government and. religion. ,VT E readily admit that to find a fair W and constructive solution to the problems of religious freedom in a pluralistic society is not easy. It is perhaps the greatest challenge of our times. But Justice Stewart put the entire question in its proper focus when he concluded his opinion with these words: "... we must not assume that school boards so lack the qualities of ioventiveness and good Will as to make impossible the achievement of that goal." After reading the majority opinion of Justice Clark which amounted to nothing other than an uninspired and terribly mechanical application of the tired old "principle" of separation of church and state to a very complex set of social and religious circumstances, one wonders what we are to "assume" about Mr. Stewart's fellow Justices on the Supreme Court. 'Behold Me Ready!' (This is the second and' final article in a series on words found among notes left by Pope ]ohn XXIII which show that he knew about his fatal illness as early as November I961.) N February, 1940, the Holy Father wrote: "I must be the bishop of all, that Is tha consul of God, the father, the beacon of eneouragm.eot for all Na. turn makes me desire the success of my dear country. Grace iasplres me from to- day more than ever towards proposals and effort for peace." Another excerpt from Po "I have bought furnl- John's personal writings pub- ture for tbe delegation. I lished 'by the Vatican City " " newspaper included the tel. used money which was lowing passage: my own and spent it for "Having entered, and by now things that will not be mine even left, my 80th year of age but the Church's. It seems to does not trouble my mind... me a good way of fending off In fact, it leaves me tranquil thoughts of avariciousness.' .... and confident. It is the usual In 1940 his thoughts often thing: I do not desire any- turned to love of God when  thing more or less than the he wrote such remarks as Lord continues to give me. I "human love without contact thank and bless Him for each with God brings every form of single day, prepared for every- excess and ends in sadness" thing.!' ....... and "where the love of God Another passage fasted: is missing, t h e r e is little "The exercise of the word, hope." which must be substantial In May, 1040, he showed anguish at the progress of the war. "The heart, the mind, the tongue and prayers are In, tent on the news of the fall of Holland into German and not vain, leads me to desire a closer approach to tha writings of the great pontiffs of ancient times. In these months, I feel familiar with St. Leo the Great and Innocent III. . . hands." " ....... But'abbve all, I want to He also wrote in May: "The insist on saintly with war news is always grave. It the Lord: in remammg in will be a slaughter which will tranquil and loving conversa- be a great expiation for all. ties with Him . • • But for so many mothers, "O, how I feel the signifi- wives and innocent creatures, canoe and the tenderness of O what sorrow, what sorrowl" the Domino non sum dignus The future Pope's abhor. (Lord, I am not worthy) rence of war increased so that spoien every morning, with in June he wrote: :. the .Sacred Host in my hand "War is an enormous danger. ,and as .a eal of humility and For a Christian who believes in Jesus and His Gospel, it is an iniquity and a contraaie- tion. I think that as of today,. my responsibility and my du- ties toward wisdom and moder- ation and charity become even more grave. love." A recent note concerned the ecumenical council. "The council! God knows that to this great inspiration I opened my small soul with simplicity. Will He grant that I complete it? Blessed be He. Will He not grant it? From Heaven, where I hope- I am certain -- that Divine Mercy will want to lift me, I will see its happy conclusion ," Another referred "to his peace encyclical, Pacem in Terris: "This Pacers in Terrls, what an ocher What is mine in this document is above all the humble example which I have tried to give during all my poor life . . ." Writing of his family, Pope John said: "In the evening at Seato il Monte (his birthplace), my brothers Come to keep me company and this is more dear to me than the company of princes." Other extracts include: "One must make oneself loved in order to impose0rder, peace and religious progress." --July 26, 1938. "What matters to me is the effort of finding a little of the good side." (net. 17, 1938, in reference to persons and things at Athens while he was Aposto. lie Delegate). "We must, in the care of souls, make the effort to ap- proach, rather to penetrate, the spirit with which Jesus cares for them, And surely the irit of Jesus in regard to m is more charitable than ours."--Oct. 23, 1938. "It is well to let oneself be ground up by pain and by death so as to rise again."-- Feb. 22, 1939. "I prefer to coritinue my el. fort to be quiet without bitter. hess, sure that this mortifies. tion will prove edifying in its own time."--March 23, 1939. "All know how to suggest and more than a few how to eritlclze, but to direct one- self to a useful and simple service: this is another thing."--May 10, 1939. 90'/Terry Avenue, Seattle (4) Telephone MAin 2.8880 Second.Clua Mail: Privileges Authorized at Seattle, Wash. Published every Friday by the Northwest "progress Co. Pridsnt, Most Reverend "l'homas A. ConnoUy, D.D., J.C.D. REV. JAMES H. GANDRAU--Editor MARY BRESNAIIAN--A.ociete Editor ;'... ;, Pope John's Place In History By REV. JOHN B. SHEERIN, C.S.P. HAT will be Pope they looked with a cold eye John s place in his- on modern science, philosophy tory? and theology. Then in this Only God knows which century came two encyclicals of his achievements will have condemning Modernism. eternal signficance and we The result was that many mortals cannot predict what churchmen and lay thinkers recoiled from contact with historians a modern scholarship. They de- century from cided to "play it safe," to now will be avoid involvement in the con. saying, temporary scene and so they Yet I feel began to think of their re- that it is not ligion not as the leaven ,of irreverent to society but, as a haven of speak of one refuge from the evils and or- area of his rors of society and its prob- work in which, leas as well. I believe, he What a strange contrast be- showed a tween this fear of the modern warmth of YR. SHEERIN world and God's love. God so heart and breadth of vision unparalleled loved the world that He gave in recent Church history. His only begotten Son and His He dispelled the fear of the Son so loved the men of the modern world that has been world that He suffered and such a handicap to the apes- died for their redemption. tolate in the last century. His favorite term was "aggiorna- mento" (bringing up-to-date) and he has modernized the Church and its policy in many ways. This fear of the modern world, and especially of mod- ern thought, came into Catho- lic • life With the publication of the "Syllabus of Errors" by Pope Plus iX. That document pinpointed a'number of modern errors --but unfortunately many Catholics b • c a m e "more Catholic than the Pope." Since the Pope had con- .demned certain contemporary errors, they decided to con- demn contemporary thought and ,customs in general and As I see it, Pope John has dispelled the incubus of fear of thu modern world that has held back our work for a century. He set us a good example by calling on the president of Italy, by receiving visits from high-ranking leaders of Protes- tantism and from world poli- tical leaders of many faiths or no faith, even welcoming Khrushchev's He addressed ?acorn in Terris not to Catholics ex- clusively but "to all men of good will." And in that an. cyclical he said, "The person who errs is always and above all a human being . • . and he must always be regarded and treated in accordance with that lofty dignity." Personally I feel that Pope John's opening discourse at tha Second Vatican Council was a document of greater historical significance t h a n any of his encyclicals. For it was this talk that laid the guidelines and set the tone and spirit for the whole Coun- cil. He reflected a spirit of Christian optimism as against those "prophets of doom" who see "nothing but pre- varication and ruin" in these modern times. He admitted that there are many grave errors and dan- gerous concepts rampant in the modern world but he said that nowadays the Spouse of Christ prefers to use the medicine of mercy rather than severity in dealing with these errors. "She considers that she meets the needs of the present day by demonstrating the validity of her teaching rather than by condemnations." She is a loving mother "full of mercy and goodness towards HERE are few proverbs more often misapplied than the axiom, "Charity begins at home." Usually this maxim is invoked to warrant excusing ourselves from some obligation external to the family. "I can't give much to the parish building fund," a man says. "My own house isn't paid for and charity begins at home." A woman, asked to partial. pate in some. outside activity, begs off on the score that her family needs all her attention. "Charity begins at home," abe quotes as her clincher. Both of these persons may be fully justified in declining the proposed responsibility. How- ever, when they say that "Charity begins at home," they are not using the phrase in its true meaning. Love Should Reign The right sense of the proverb is that, in the home of all places, love should reign. If we do not practice charity towards those who are closest to us, how can we claim to love our neighbor? How can we honestly claim to love God? "Charity begins at home," means that home is the real test of our charity. It is one of life's continuing tragedies that we so often cause the most hurt to those who have the most right to our love. True enough, the home does present many temptations in the area of charity. Within the family, we are so exposed to one another's faults and weaknesses. It is in- evitable that we do at times get on each other's nerves. And little things can so annoy us. "Do you always have to suck your teeth that way?" we say. "Can't you ever sit down with- out drumming your fingers on the table? .... Do you have to clutter up the bath with curl- ers?" Another source of uncharlt- ableness in the home is the fact that we are so defenseless against each other. Having nothing to fear from those who love us, it is easy to unload upon them the hostility and the aggression which belong else. where. A psychological com- monplace is the man who, re. buked by his boss, comes home to give his wife a rough time. She catches the resentment that he dare not vent upon the boss. Children, too, frequently suf- fer from misplaced wrath. Johnny commits some minor misdemeanor which ,calls for no more than a mild admonition. Mother, however, has had a hard day and is filled to the neck with frustration. Johnny's p e c a d i I I o brings down upon him a blast of anger out of proportion to the gravity of his offense. Johnny does not know that he just happens to be a convenient lightning rod for his mother's pent.up ire. He can only brood tearfully on the injustice of the adults in his world. Takes His Turn But Johnny takes his turn at making the family an outlet for his grievances. He made a fool of himself in school today and was humiliated by the laugh. FATHER TRESE tar of his classmates. He comes home from school in a wilful mood and exacerbates the fam- il.y for the remainder of the eve- nag. There is some excuse for Johnny, of course. He does not have an 'adult's insight into the dynamics of human be- havior. yes, charity must begin at home. For a family in which there is frequent sniping and snapping, there is a simple remedy. Let the members of the family agree to treat each other as friends rather than as relatives. Let them show to- wards each other the same consideration and courtesy that they would show, not merely to friends, but even to casual acquaintances. Let them make liberal nee of such phrases as, "Please," "Thank you," "Would you mind? .... Excuse me," and "I'm sorry." Let each watch self carefully for resentments that are brought in from out- side and which are seeking ventilation upon an innocent head. Be Vigilant Let each be especially vigi- lant when he finds himself un- duly fatigued or worried. Above all, let each have enough t of a sense of humor to bear with one another's faults. Such a family will find their efforts richly rewarded by the peace and harmony that de- scends upon their home. Char- ity has begun at home and will flow out from there to the world. And Christ can dwell there in comfort as one of the family. (Father Trese welcomes tars from his readers. The in- creasing volume of letters pro. hihits personal answers but problems and ideas contained in such correspondence can be the basis of future columns. Address all letters to Father Leo J. Trese, care of The Progress.) the children separated from her." Pontiff Left Legacy John asked the Bishops Council to set their goal not 00oro, y.. ..,,00c.tioo o, To Sick And Suffering Catholics -- or even of all Christians. He wanted them to break a path toward the unity of the whole human family so that "the earthly city" might be brought to re- semble the heavenly city. Confusing Object Subject By REV. G. JOSEPH GUSTAFSON, S.S., Ph.D. Professor of Philosophy, St. Thomas Seminary, Kenmore raised on, his psychological personal problems. To put it otherwise, only God can judge Luther, or you, or you, or you. "Nolite judicare" in spite of the fact that everyone seems to be bursting with zeal for jury duty. But it is altogether another thing to confuse object and subject. If there could be a philo- sophical sin,.this is it. Humanly speaking, and this is the only way we speak, let's not canonize Brother Martin. We admit that the Council of Trent is currently out of fashion, but tt is still the Council of Trent! Fashion has nothing to do wlth dogma, though it seems for some to have everything to do with current opinions. So it was extremely interesting to us to hear a prominent minister's comment on a popular theologian's public lecture. A priest friend of ours called his minister friend to ask what he thought of the present "theologi- cal lion's" lecture, ( The minister, who rightly takes things seriously, said "I was disappointed. Father. I already know what Luther taught, I thought I was going to hear this man speak about what you Catholics think." OME wag has sald that the way Martin Luther is being treated in some circles today, he ought at the least be made Monsignor, posthumously. One hates, even loathes, to explain a joke-- this is like pulling the wings off a butterfly. But there is a point here that may possibly be profitably examined. There is no questton that Luther's life has recently received more understanding than before. This is only historical justice. There has been a kind of revolution among Catholic scholars regarding the whole Lutheran epoch. We deliberately say "among Catholte scho- lars" for we have in mind people like Lortz or Karl Adam and, no doubt, many others. But as for the Catholic "non-scholar" who hears from afar the din of battle but cannot locate the scene of the action, that is another situation. We think of a striking image of the Old Testament, "He smelleth the battle afar off', (in the version we learned years ago). It's all very well to say that Luther had his side, ,what with the indulgence racket, the hoddy philosophy of Ockham he had been As an anxious world looks to the naming of the successor of the late Pope John XXIII, the Holy Father before his death revealed a message of humble and serene surrender to God's Will. Some of his expressions of confidence follow'. "I . . . desire to be dissolved and to be with Christ." "As I leave, I wish to thank the College of Cardinals. I am as a victim on the altar for the Church, for the council and for peace. I bless the entire Sacred College." "I have been able to follow my death minute by minute, and now I am moving sweetly toward the end." " . . . for the Church, for the council and for peace." "In my nightly conversations I have always had before me that crucified Jesus with His arms open to welcome all. For this is the duty of the Catholic and Apostolic Church: to work for the realization of the prayer of the Divine Master--ut unum sint, ut unum sint (that all may be one, that all may be one)". "I bless you all. Remember Papa? Remember Mama? I have always thought of them and am happy because shortly I shall see them again in paradise . . . Now pray--let us pray togetler for Papa and Mama." "Jesus1 3usual I am the resurrection and the life." "Incline Your ear to my can for help, O God, for I am afflicted and miserable." Calendar SUNDAY, JUNE 23, THIRD SUNDAY AFTER PENTECOST, MASS: Respice -- Look upon me (Green)." GI., Cr., Pref. of Trinity. Mass for Parish. MONDAY, JUNE 24, NA- TIVITY OF ST. JOHN THE BAPTIST, MASS: De ventre-- The Lord has called me (White). GI., Cr., Com. Pref. Mass for Parish. TUESDAY, JUNE 25, ST. WILLIAM, ABBOT, MASS: Os iusti -- The mouth of the iust (White). GI. WEDNESDAY, JUNE 9, SS. JOHN AND PAUL, MARTYRS, MASS: Multae -- Many are the tribulations (Red). GI, THURSDAY, JUNE 27, FER. IAL THURSDAY, MASS ot 3rd Sun. after Pentecost (Green). No GI., no Cr., Com. Prof. FRIDAY, JUNE 28, VIGIL OF SS. PETER AND PAUL, MASS: Dicit Dominus -- The Lord said (Violet). No Gl., Com. Prof. Abstinence. SATURDAY, JUNE 29, $5. PETER AND PAUL, APOS, TLES, MASS: Nunc acid--Now I know (Red). Gl., Cr. Pref. of Apostles. Mass for P a r i s h. Funeral Mass forbidden.