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Catholic Northwest Progress
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July 20, 1962     Catholic Northwest Progress
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--THE PROGRESS Friday, 3uly&apos;20, 1962 Very Much Alive EALIZING the vital necessity of keeping alive the desire for liberty and independence in the hearts of free- dom-loving peoples in the nine Soviet- dominated countries of east.central Eu- rope, the Senate and House of Represen- tatives of the United States Congress (three years ago) unanimously passed Public Law No. 8G90 establishing the third week of July as "Captive Nations Week." tt might be well during Captive Nations Week this year to summarize and evaluate ecent developments and trends within the east-central Euro- pean nations behind the Iron Curtain. The Assembly of CaptiveEuropean Nations after its October, 1961 meet- ing in Paris, published a pamphlet called "Resolutions and Reports" which attempted to show what are Western beliefs and expectations con- cerning east.central Europe and what, on the other hand, are the actual [acts concerning Soviet expansion and totali. tarianism within these same countries. Four main beliers seem to character- ize Western policy concerning European captive nations: "(a) that a constant process of 'liber- alization' and 'emancipation' is under way in the countries of EasbCentral Europe; "(b) that in the course of this pro- cess the captive European coun- tries have ceased being objects of Soviet economic exploitation and are even enjoying the bene- fits of Soviet aid; "(c) that any 'relaxation of tension' between East and West benefits captive European peoples and promotes the aforementioned 'liberalization' and 'emancipa- tion'; "(d) that an active Western policy in support of self-determina- tion for the captive European countries would foment revolts, like the one in Hungary, which the West could not assist be- cause of the danger of global war." If tier Free World's strategy in dealing with Soviet expansion is to benefit both the free and captive peo- ples, the validity of the above beliefs and expectations must be checked against the facts presented in the Cap- tive Nations Report. Is there a constant process of liber- alization and emandpation underway in the countries of East.Central Europe? In answer to this we quote: "If a process of 'liberalization' would be taking place in the 'captive area, the Churches would be among its main beneficiaries. The Communist pol- icy toward religion, however, is taking a completely opposite path. A militant anti.Church campaign is being conducted in all the countries of East-Central Eu- rope. The main features of this campaign are: arrests and deportations of clergy- men, economic strangulation, strengthen- ing of the atheistic campaign, attempts to swindle the Churches into supporting Communist propaganda. The campaign has achieved a particularly violent char- acter since the conference of the Com- munist Parties which was held in Mos- cow in December 1960. "'The antGChurch measures in Hun- gary are today of a most openly terror- istic character in the captive area. The Kadar regime's current struggle against the Roman Catholic Church began with the expulsion of a number of students from the seminary in Gyor, in November 1960, for refusing to attend a conference called by the 'Peace Priests'--the notor- ious group of collaborationist clergymen. "'The second phase of the campaign 'occurred in February, when some 60 priests were arrested, following the re- ]usal of the bishops to give more vigor- ous support to the Party's political ob- jectives. The third and most active phase of the anti-Church campaign began on February 20, 1961, with the arrest of 700 Jesuits, Cistercians and regular priests, along with some 500 laymen en- gaged in Church activities. Although the great majority of those arrested werere- leased after a few days' detention, others were subject to house arrest or kept un- der police surveillance. "Because the regime has abolished religious education in the schools of Hungary, a religious underground has emerged, comprising young monks and nuns who give secret religious instruc- tion to children. Similar religious un- dergrounds are evident in the other captive countriesas well." Have the captive European countries ceased being objects of Soviet economic exploitation? Again we quote the above mentioned report: "The Communist regimes manifested no 'liberalization' of their determination to turn independent farmers into prole- tarians living at the mercy of the state. "The drive for collectivization of agriculture continued unabated. Especial- ly in Hungary, the regime's drive to col- lectivize the Hungarian countryside against the will of the peasants was pur- sued on a scale and with a brutality never attempted before the 1956 revolt. The collectivized area increased from 72 percent of arable land at the beginning of 1961 to 92 percent in September." Has any relaxation of tension be- tween East and West benefited captive European peoples and promoted liberal- ization and emancipation? According to the Paris report, just the opposite has been the case. In the first place, it was in 1959 at the very time of Mr. Krushchev's visit to the United States that the Hungarian collectivization campaign was initiated.' "It must be emphasized that the drive of integration and leveling was applied with particular vigor at the time of 'relaxation of tensions' between the Western Powers and the Soviet Union. This drive continues unabated at this time of worsening relations. The con- tinuity of the Soviet integrative process, therefore, denies the claim that a 're. laxation of tensions' benefits the captive peoples and promotes their 'emancipa- tion'." Is Western fear of global war a suf- ficient reason to support a weak policy of self-determination for captive Euro- pean countries? "'Exposed to its greatest strain ever since the Soviet occupation, the captive peoples' will to resist now requires ef- fective support by the West. It requires an active Western policy that seeks not ephemeral 'liberalization' but clear-cut self-determination. The fear that such a policy would cause revolt in East-Central Europe shows insuffident acquaintance with changes in mood and morals in the captive countries as a result of the bru- tal crushing of the 1956 revolution in Hungary. "IVestern inaction has generated despair and demoralization among the captive peoples--a consequence as det- rimental to the security of Europe as it is helpful to the Soviet Union and its expansionist aims. If continued or, worse, if followed by IVestern acts of recognition of the political status quo in Europe or by the abandonment, of the aim of freedom and independence for the nations of East.Central Europe --IVestern passivity may even succeed in turning love and sympathy for the IVest into contempt and hatred. "It is up to the West to deride whether this should ever happen. But it is up to this Assembly to warn the West that a close identification with the as- pirations of the captive nations is at once the best assurance against untimely insur- rections and an effective way to further peace and security in Europe." In conclusion, the report of the Assembly of Captive European Na- tions makes one point frighteningly clear -- despite all the encouraging articles in American magazines and newspapers which tell an eager and gullible public that Communism is fail- ing and is giving up, that its diaboli- cal masters are,growing weary and are abandoning their former prinoiples-- despite all these naive reports, Com- munism thrives. Talk is cheap, but actions speak louder than words. The pitiful, inhuman plight of millions of freedom-loving peo- ple who are being forced daily to live in the worst kind of slavery is concrete evidence if only we will look at it that Communism is still very much alive. Re- membering that vast numbers of these people are Catholic and are daily being deprived of Mass, Confession, Holy Com- munion, religious instruction, we have a solemn obligation of making Captive Na- tions Week one of penance and prayer- ful meditation. Distressed Area Slightly Prepost,00rous By REV. JOHN B. SHEERIN, C.S.P. CONFESS that I am reluctant to condemn the recent decision of the Supreme court in banning an official pray- er customarily said in certain New York schools. Most criticism of the Su- preme court is so fanatical and irrational that I hate to aid and abet such nonsense by at- tacking the court. The high court deserves our respect and we only make ourselves look clownish when we talk about impeaching the Warren court for being pro-red. However, Justice Brewer in 1898 reminded Americans that the Supreme Court should not be thought ,0f as beyond cri. ticism a n d I believe that fair reasonable criticism is the life-blood of a democracy. All of which is a prelude to my objections t o the New York prayer case de- FIr,. SHEERI.N cision. I feel strongly that the six members who joined in the majority opinion made a grave error in judicial judgment. I appreciate what they were try- mg to do. A tiny minority of five parents protested against the prayer in New York and the high court was striving to protect the rights of this minor- itYBut it accomplished the task by expanding the First Amendment beyond all rea. sonable proportion and in the process it rode roughshod over the rights of the great majority of New York's citi- zens, The question at issue was: Did the practice of saying this prayer constitute an "es- tablishment of religion" which is banned by the First Amend- ment? The court said that the term means more than the official establishment of a par- ticular Sect as the preferred religion of the state or country. The court expanded the term to a larger meaning. It said that it "must at least mean that in this country it is no part of the business of govern- ment to compose official pray- ers for any group of the Ameri- can people to recite as part of a religious program carried on by government.' I think most of: us Catholics would approve of this as a working principle or guideline for policy. We don't want the State to prescribe our prayers for us. But the trouble is that the court did not consider it a working principle or guide- line that might permit an ex- ception. It regarded it as an absolute, immutable principle that would permit no excep- tion. The court admitted that the state's endorsement of the prayer was a trifling thing compared to the official dom- ination of religion which was a commonplace under an "es- tablished church" two cen- turies ago, but it saw danger even in this little prayer. Quoting James Madison, the court said: "It is proper to take alarm at the first experi- ment on our liberties . . ." The fact of the matter however is that our government has been aiding religion in the United States for 175 years and these experiments have been working out beautifully, to the satisfaction of all concerned. We are a practical people who prefer a program that works to a theory that in this particular case has infuriated the great majority of the American people. The experiments to which I refer are the payment of salaries of chaplains in the armed forces, the grants un. der the GI Bill of Rights, tax exemptions to r e I i g i o u s bodies and many other in- stances of governmental aid to religion. Strangely, Justice Douglas in his concurring opinion, came out four-square for putting a stop to all these practices. He claimed the Federal and State gove r n m e nt s are "honey- combed" with such financing of religion. As a doctrinaire absolutist, he would even put an end to the practice of hav- ing the marshal open the ses- sions of the Supreme Court with the prayer, "God save the United States and this honor- able court." It was quite a back-flip for the venerable judge who had himself written the majority opinion in the Zorach case in which he said: "We are a re- ligious people whose institu- tions presuppose a Supreme Being . . . When the State encourages religious instruction or cooperates with religious authorities by adjusting the schedule of public events to sectarian needs, it follows the best of our traditions." We American Catholics re- joice in the American system of separation of church and state. But you can have too much of a good thing. To sep- arate them so absolutely as to ban a public school prayer is slightly preposterous. i I I II l " By REV. G. JOSEPH GUSTAFSON, S.S., Ph.D. Professor of Philosophy, Sf. Thomas Seminary, Kenmore Imtrmnuel Kar's World T IS SAID of Immanuel Kant, a justly famous philosopher, that he never saw life itself. He always read about it in some book or other. If we remember cor- rectly it is Thomas P. Neill, a gifted popularizer now teaching at St. Louis University, who said that a book always intruded between Kant and reality. This quiet little man who had never been anywhere beyond the borders of his native Koenigsberg lectured on world geography and wrote profoundly about the nature of reality which he blithely declared to be unknowable. Yet he changed the thinking of ages and all of us live, even today, under his influence. From his almost monastic establishment, where he kept monastically regular hours (his fellow citizens set their clocks by the time of his daily walk), his figure still casts a shadow on Re. The great Pope Leo XIII said that Kan- tianism was the greatest heresy of our times: philosophy, theology, ethics, law, all have been almred by Kant. Nor would there be a Hegel, and consequently a Karl Marx, without him. So regular he was; so revolutionaryl Of course, this is not to be a lecture in philosophy. Our point is simply that a good little God-fearing Christian started to think and ended up by undoing most of what he held dear. The quiet little man of Koenlgs- berg (now, ironically, behind the Iron Cur- tain) started all this quite unaware. He would be horrified to learn today of all the terrible forces he had unwittingly unleashed. For Liturgical Week: Christian Hope In Modern World, Theme of Week By Rev. James H. Deady Pastor, Our Lady of Lourdes Parish, Vancouver, Wash. "THV Kingdom Come: Christian Hope in the Modem World"this is the theme of the 1962 Liturgical Week in Seat- tle. If the theme strikes you as perhaps vague and abstract this fact alone points up the need to explore the truths of Christian eschatology, as it is called, the doctrine concerning the "last things." The holding of Liturgical Week during the the World's Fair and on the very site of the Fair has sug- gested this year's theme. While the world is displaying and celebrating the achievements of natural science and acclaiming its own success at the Fair, Christian people will be con- templating the final victory of Jesus Christ over this world in the "Century 21" Arena. The choice of this year's theme illustrates the depth and breadth of the liturgical move- ment. Its concern reaches be- yond formal worship to the en- richment of the whole fabric of Catholic life with the wealth of truth and the perspective of truth which the Church's lit- urgy affords. In the perspective of the liturgy what we refer to as "the end of time" and the "last things" looms large as we should expect it to because herein is the goal of it all. However, we must not think of "end" and "last" in any nega- tive sense. The "end" is the beginning and the "last" is the first because now at last the strug- gle is finished, time is dis- solved into eternity, and the reign of Jesus Christ and our reign with Him is established with the security that can no longer be challenged. These "last things" mean the achievement of the final goal of Christianity with the com- pletion of the mission J e s u s Christ received from the Fa- ther and came into the world of men to execute. The ulti. mate establishment of the King- dom of God among men, the Second Coming of the Lord, the resurrection of the dead, the general judgment, these are fearsome things only for those who live at odds with God. They should not be distasteful, much less horrifying considera- tions for Christ's disciples, which we are. We pray for their achievement whenever we pray in the Lord's Prayer, "Thy kingdom come." The whole season of Advent is full of the idea of the Second Com- ing and our longing for it. Over and over again we pray, "Stir up, 0 Lord, thy power and come." It is unthinkable for the Church to celebrate Christ's first coming without anticipating His second which Calendar SUNDAY, JULY 22, SIXTH SUNDAY AFTER PENTE- COST, Mass: Dominus forti- tude-The Lord (Green), GI., Cr., Pref. of Trim Mass for Parish. MONDAY, JULY 23, ST. APPOLLINARIS, B I S H O P, MARTYR, M a s s : Sacerdotes Dei--Priests of God (Red). GI., 2nd Pr. of St. Liborius. TUESDAY, JULY 24, COM- MEMORATION OF ST. CHRIS- TINA, V I R G I N, MARTYR, Mass of 6th Sun. after Pent. (Green). No Gl., 2nd Pr. of St. Christina, no Cr. or Mass: Me expectaverunt -- The wicked (Red). G1. WEDNESDAY, JULY 25, ST. JAMES, APOSTLE, Mass: Mi- hi autem--To me thy friends (Red). Gl., 2nd Pr. of St. Christopher. Cr., Pref. of Apos- tles. Mass for Parish. THURSDAY, JULY 26, ST. ANNE, MOTHER OF B.V.M., Mass: Gaudeamus--Let us all rejoice (White). GI., no Cr., Com. Pref. FRIDAY, JULY 27, COM- MEMORATION OF ST. PAN. TALEON, MARTYR, Mass of 6th Sun. after Pent. (Green). No GI., 2nd Pre. of St. Panta- leon, no Cr., Com. Pref. or Mass: Laetabitur -- The just shall rejoice (Red). Gl. Ab- stinence. SATURDAY, JULY 28, SS. NAZARIUS, CELSUS, VICTOR, AND INNOCENT I, Mass: In- tret--Let the sighing (Red). G1, REV. JAMES DEADY 2od Vice Chairman 1962 Liturgical Week fulfills the whole pu-,ose of His coming at all. Moreover, this is the whole direction of the economy of salvation, and consequently of the liturgy of the Church. Holy Church longs for and strains towards the comple- tion of her growth into the full stature of Jesus Christ, in St. Paul's way of putting it. She cannot but be "ira. patient" for the completion of the labor of her divine Head and His final victory. The early Christians were restless awaiting the Second Coming until St. Paul rebuked them for their anxiety. He would instead have to rebuke us for the opposite extreme. As sons of the Church and as members of Christ Himself, something of the spirit of eager longing must take hold of our minds and hearts. Our thinking must encompass the plan of GOd as a whole and the over- all, long-range purpose of Jesus Christ. We look not just to our own salvation but to the vic- tory of Christ, our Savior. Living intimately with the liturgy of the Church will school us in this broad view of the plan of Redemption and our place in it. One of the most important contributions modern liturgical study has made to Catholic perspective is the new empha- sis it gives to the Resurrec- tion of Christ. It was a me- mentous occasion when Pope Plus XII restored the Easter Vigil which brings the whole year of Redemption, the Church year, to its magnificent climax in the grand celebration of the Resurrection of the Lord. No feature of the modern liturgical revival is as important as this for setting the true stature of Christ and His work in sharp and bold relief. What has this to do with us? We are sons of the Resurrection. We are mem- bers of the Body of Christ who is risen, the eternal vic- tor over death. We even live by the Food of Resurrection, the Holy Eucharist. "He who eats my flesh and drinks my blood has life everlasting and I will raise him up on the last day," (John 6, 55). This is wy the last things hold no horror for us. Our hope is anchored in the Resurrection. Baptism has already initiated us into the Resurrection, through the Holy Eucharist Christ's risen life is actually nurtured in us, so that with blessed hope we can look for- ward to that last day when we ourselves will rise to acclaim the final victory of our triumph- ant Lord. All Offer The Mass THE idea of active participa- tion by all the faithful in worship is clearly expressed in the Mass itself. All are offerers. ... in the canon of the mass, at the remembrance around the altar: "on whose behalf we offer, or who themselves offer Thee this sacrifice of praise for themselves and for all their kith and kin." Again in the prayer which be- gins with the words Hanc igitur: "Accept, then, 0 Lord, with favor and indulgence this offer- ing from us Thy servants"-- that is, those in the sanctuary --"and from Thy whole family too"--that is, all those of the household the faith. Our second point is that while we in -- {i{fili/ America prattle about deals and paper treaties ,.-- _-..7_t ._...... and the unimpertance of what one believes, the - "2--'-iL%\\; n-'<. world is going to pot because of what some people really do believe--atheistic materialism, Communism, Socialism . . . We like to call 907 Terry Avenue, Seattle (4) Telephone MAin 2-888{} Second-Class Mail Privileges Authorized at Seattle, Wash. ourselves '"pragmatists," meaning that we be- lieve in what works. We like to think of our- selves as "realists." But what we have been thinking for the last several generations is horribly unrealistic and it no longer worksl Published by the Northwest Progress Co. President, Most Reverend Thomas A. ConnoUy, D.D., J.C.D. REV. JAMES H. GANDRAU--Editor MARY BREHAHAN--Associate Editor