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Catholic Northwest Progress
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October 16, 1964     Catholic Northwest Progress
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October 16, 1964
 

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Tehhone MAIn 2-Im0 Published every T:rldoy by the Cothollc Northwest Progress Co.907 Terry Avenue, Seattle 98104 Ckms MOll Prtvlhq;es Atzed ot Seattle, Wash. President, Most Reverend Thomas A. Connolly, D.D., J.C.D. Rev. James H. Gandrau ............... : .............. Editor Mary Bresnahan ............................ Associate Editor PAGE 4 FRIDAY, OCTOBER 16, 1964 Like a Sand Dollar f our Divine Lord could compare His kingdom to a mustard seed, a treasure hidden in a field or a pearl of great price, we feel justified in comparing His Church today to a sand dollar lying on the sea shore. Sand dollars, in case you've never seen them, are small flat circular shells of file sea urchin family. They are chalk white, and look like silver dollars. Chil- dren comb beaches for them to use for play money. Ten sand dollars will prob- ably buy one slightly used star fish. Conch shells sell for two or three. But the really interesting thing about a sand dollar and the basis for compari- ,son to the modem Church is this: when you smash away the hard outer shell the pieces always break in such a way as to form three little doves. The modern Church has become for many a sort of spiritual sand dollar with which to buy heaven. Some have become too attached to the Church's outer shell. They believe for example that the great mystery and wonder of the Mass lies in her mysterious liturgy surrounded by an- cient rituals performed in Latin the Church's magic tongue. In reality the ritual and language o/the Mass are not meant to be mys- terious at all but rather to be clear sign posts pointing up the true mystery o/the Mass: the Eucharistic Sacrifice. Ancient forms can actually distract the soul from supernatural mysteries by be- coming mysterious themselves. In a world of change Christians seek something that is constant and unchang- ing, something of everlasting value, an anchor for their restless souls. They like their Church and their liturgy, their sis- ters and brothers and priests to have an ancient timeless look about them. As through the outer shell of architecture, dress, language and ceremony were the divine and changeless substance of Chris- tianity. In reality many have unconscious- ly mistaken shadow for substance, have mistakenly considered an unbending outer shell of outmoded practices to be the di- vinely inspired and changeless attributes of Christ's Kingdom. Christians in this age of Vatican II are privileged to witness a breaking of the Church's outer shell. This ought in no way to weaken faith but rather to strengthen it. For the Holy Spirit, the Dove, is very much at work. Catholics to- day cannot settle back in a snug and cozy little changeless world of safe conform- ity. They are forced to push away super- ficialities and to discover what is truly divine, changeless and everlasting in Christian revelation. It is this Divine message of truth, not a set of ancient formulas, which we musl deliver whole and entire to the groping world about us. The early Christians were not a complacent lot, were not looking only to the past. Their Christ h a revolution and revo- lution implies a breaking with the past, a challenge to the present and a promise of hope to the future, The Church is not coming to an end because the Mass and Sacraments are soon to be in English, deacons are allowed to marry and Protestants and Catholics have begun to talk to each other as brothers. On the contrary, the shell of fear and misunderstanding is at last broken and the flight of the Dove is seen once more throughout the land. Back in the Mainstream ASHINGTON m The people of the United States are going to be bet- ter. informed on this country's foreign policy. And the U.S. foreign service offi- cers are going to understand better the "grass roots" thinking of their fellow citizens. These projects are already well along thanks to the early success that has greeted a program inaugurated in the State Department this year. The program, designed to strengthen the dialogue between the U.S. Foreign Service and the American people, makes foreign service of- ricers home on leave available for personal ap- pearances in any part of the country. In tight months of this year, 182 ambassadors and mem- bersof the Foreign Service have appeared in 38 states. They have addressed clubs, luncheons and othher groups, appeared on television, spoken on local radio stations and given interviews to the press. Such diverse groups as business and civic dubs, the Knights of Columbus, and parent- teacher associations have been hosts to the diplomats so far. An important feature of the program is that it is a two-way affair. Not only do the foreign service officers tell the people how our diplom- acy Works abroad, but the people get a chance to observe the type of representative we have in foreign lands, and men and women who have been abroad come to learn what their fellow Americans think on current issues. A new phase of the program now makes it possible for foreign service officers and their families to take three or four weeks' trailer trips to sections of the U.S. where they have never been before. A foundation is making three fam- ily-size trailers available to the State Depart- ment for two years at no charge, and an auto- mobile manufacturer is providing three automo- biles to pull the trailers at a yearly rental of one dollar. A foreign service officer, his wife and two children recently inaugurated the program when they took off on a three-week trip ending in San Francisco. Every indication to date is that the program, sponsored by the State Department's Office of Advisory Community Services, is popular with the people and diplomats alike. Knights of Columbus in West Virginia thanked the State De- partment "for taking the time to give us cur- rent information that all Americans are so vital- ly interested in hearing." Kiwanians in Tennes- see were proud of the type of representatives we have abroad. The foreign service officers say they find the people interested, and students, teachers and school officials "most enthusi- astic." "The main single question raised at every meeting," they reported, "was 'What can I do to help?'" The State Department office emphasizes the "need for a reimmersion of returning foreign service officers in the mainstream of American life." Population Concern TOKYO (NC)mJapan's government has become concerned with this na- tion's population prob- lem, partly because of a labor shortage, but even more because of a deterioration of public morals and family life. It is concerned because the solution of the problem tried so far has mainly been wide. spread use of contraceptives, abortion and sterilization. Public opinion is also slowly, awakening to the moral imph- cations of the problem. A sense of guilt is being felt, and this is a new and almost unique fact in Japanese history. It was no doubt for economic reasons that the Japanese Diet passed the Eugenic Protection Law in 1948. This law provides not only for sterilization as a eugenic policy, but also for a national family planning policy. Dissemination of birth control knowledge was organized by the governement through some 800 health centers. The Japanese have heeded government directives, and modern mass media have exerted considerable pressure on public opinion, urging avojaanee of children as a policy designed to foster the welfare of Japan. This has led to a conflict .between obedience to the gee- ernment and the inner dictates of conscience, a conflict not easily solved by people like the Japanese who do not belong to a religion to which they might look for guidance. In this mat- ter the traditional Japanese religions, Shinto and Buddhism, have not thought it wise to speak up. The stand of the Catholic Church is clear, but the Church here is without much influence as yet on the gen- eral behavior of the people. The impact of the 1948 law was tremendous. Since it went into effect it is estimated that there have been no less than 15 million abortions. The harm done to mothers, physical and mental as well as moral, is in- calculable. Many Japanese have come to feel ashamed of the situation and public pressure is building up against the loose application of the law. Since 1950, the Mainichi news- paper chain has conducted na- tional surveys of public opinion on family planning, every three years. In 1963 the survey for the first time inquired about psychological reactions to abor- tion. To the astonishment of many, 33 per cent answered that "they felt sorry for the unborn child:" 27 per cent con- fessed to a sense of guilt; 5 per cent expressed fear of a possible sterility following abor- tion. Thus 65 per cent of moth- ers who had abortions ex- pressed some kind of moral anxiety. But answers to the question: "Are you in favor of contra- ception?" showed that the num- ber of those who approved of it had risen from 61 per cent in 1950 to 70 per cent in 1961. In the 1963 survey, when the question was rephrased to read: "Are you in favor of family planning?" 88 per cent answered affirmatively. With the shift from "contra- ception" to "family planning" came a notable shift in the motives which are given for its use. In 1950-1955, the over- whelming majority practiced contraception "for economic reasons." In the 1963 survey, how- ever, 43 per cent of the moth- ers questioned gave as their reason "a better education for my children by limiting their number," 29 per cent "to protect the mother's health," 12 per cent "for eco- nomic reasons due to a small income," and only 9 per cent "to enjoy llfe." Since the government threw the full force of its laws and influence behind family plan- ning in 1951, the number of families which, practice some form of birth control grew from 2,090,000 in 1950 to 6,430,- 000 in 1961. t Pay What Thou Owest BY JAY DEYO ".['ay'r'* what thou owest!" heartless word By man to men abused Toward helpless fellowman is heard When mercy is refused. "Have patience, I will pay thee all," This plea with bitter tears On deafened human ears must fall, A call which no one hears. Anything Can Happen and Does By REV. G. JOSEPH GUSTAFSON, S.S. "Thou wicked servant," saith the Lord, "I have forgiven thee Thy boundless debt"canst ill afford To waive thy debt to Me. If I should say to thee, "Now pay!" Whatever wouldst thou do? Thy fellowman forgive today, As I forgave thee, too. ISPRINTS are the terror of all young writers; they are the bur- den older writers bear with a grudging patience, not untinged with fear. From the first error perpetrated by your secretary, on through typographers and proof readers, (plus your own blunders) to the final copy your readers receive, anything can happen. We once read a filler in The Priest maga- zine referring to Pope Plus XII's condemnation Stop Him "Communion" (read, 'Communism," of Need Laws L, Ud'fl course). It was as if Pius XII had decided to attack the policy of his sainted predecessor Plus X. Again, we once wrote an article in the somewhat staid and sober New Scholasticism only to find that somebody somewhere along the line had left out an all important negative. The resulting sentence would have caused Aristotle a heart attack and St. Thomas' with- ........................ :::::::::::::::::::::::: drawal to the cloister of the Cistercians -- whom he loved anyway. We still chuckle over a "booboo" in the Catholic paper which announced that Frances Views of Plus Xll i l 1 i Absolute Autonomy of the State HE conception which assigns to the State unlimited authority is not only pernicious to the in- ternal life of the nation, to its prosperity, and to the internal life of the nation, to its prosperity, and to the ord- erly increase of its well-being; it also damages relations be- tween peoples, because it breaks the unity of internation- al society, it rips out the foun- dations and the value of the rights of people, opens the way to the violation of the rights of others, and renders difficult understanding and peaceful co- existence. In fact, although humanity, by disposition of the natural order established by God, di- vides itself into social groups, nations, or States, independent one from the other in the way they organize and direct their internal life, it is nonethe- less linked by moral and juri- dical bonds into a huge com- munity intended for the good of all peoples and regulated by special laws which safeguard its unity and promote its pros- perity. Now, it is evident to all autonomy of the State is in open contrast with that in- herent natural law, that it actually radically denies, it, leaving the stability of inter- national relations at the mercy of the whim of the leaders and eliminatiqg the possibility of a true union and a fretful collaboration in the general interest. Since for the existence of harmonious and lasting con- tacts and fruitful relations it is indispensable that peoples rec- ognize and observe those prin- ciples of natural international law which regulate their nor- mal development and function, such principles demand the re- spect of related rights to in- dependence, life, and the pus- sibility of progressive develop- ment in the ways of civiliza- tion; they further demand loy- alty to the pacts, stipulated and sanctioned in keeping with the norms of international law.- Pope Plus XII. Revision of Treaties t is also true that, with the passing of time and sub- stantial change of circumstan- ces, unforeseen and perhaps unforeseeable at the time of its stipulation, a treaty or some of its clauses may become or appear unjust or impractical, or too onerous for one of the parties; it is clear that, when this happens, one should im- mediately proceed with an honest discussion to modify or substitute the pact. But to con- sider pacts ephemeral, in prin- ciple, and tacitly to attribute to one's self the faculty to abro- gate them unilaterally when they are no longer convenient, would destroy all reciprocal faith among States. Thus na- tural order would be upset and unbridgeable chasms would be dug to separate the various peoples and nations. Today, all observe with fear the abyss to which the errors We have pointed out and their n a t u r a I consequences have brought man. The proud il- lusions of infinite progress have collapsed and whoever should not yet be awake to this, the tragic present, will shake with the words of the prophet: "Listen, O you deaf, and look, O you blind." That which appeared to be external order was no more than invading confusion: derangement of the norms of moral life, which, divided from the majesty of divine law, had distorted all the fields of human endeavor. International and Divine Law HERE is no doubt that the indispensable condition of any peaceful coexistence be- tween peoples is mutual good faith, anticipation and convic- tion of reciprocal faithfulness to the given word, the certain- ty that both sides are con- vinced that wisdom is better than weapons of war, and that the 7 are prepared to discuss without relying on force or the threat of force in the case of delays, impediments, changes, and disputes, all of which can occur not from lack of good will but from changed circum- stances or actual conflicting in- terests. But, on the other hand, sep- arating international law from the anchor of divine law and founding it on the autonomous will of States is to dethrone that very law and take away its most noble and valid titles, abandoning it to the inauspic- ious dynamic of private inter- est and collective egotism, all intent or promoting their own rights and ignoring those of others.--Popa Plus XII. Xavier Cabrini had just been "beautified." Then there is the well-known edition of Maritain's Degrees of Knowledge which at the last minute suffered an insert correcting 67 errors. Even the translator's introduction was signed with the wrong namel In this area ever the reader must be equipped with under- standing--Maritain does not lend himself easily to translation. In fact a learned French profes- sor of philosophy once told us that Maritain was difficult for him in the tongue which is native to them both. More serious a matter certainly, but more easily handled by a theologian, is an edition of Denzingar which appeared some years ago in English. You should know, too, that work is a compilation of authoritative and original sources of the doctrines of our Church. Nevertheless, in this amazing English volume, we have the following statement: "If anyone does not say that the Holy Spirit, just as the Son, is truly and properly of the Father, of divine substance and is not true God, he is a heretic!" This is a quite casual statement to the that the Holy Spirit is not divine- a classical typographical howler for all time. Called 'Salvation History' By REV. JOHN B. SHEERIN, C,S.P. O council document has been greet- ed with such paeans of praise as has been addressed to the statement on the Jews. And even those Bishops who objected (and they were few) have ques- tioned not the substance of the document but its timeliness in relation to the Arab-Israeli quarrel. What will be the practical effect of this council statement on Catholic-Jewish relations in the United States? Obviously it will mean that no Bishop will give his imprimatur to any Cath- olic textbook containing references to the Jews as "deicides" or "Christ-killers." My guess is that Catholic-Jewish dialogue will really come alive in the States. The focal point of this dialogue, as I see it, will be What we call "salvation history." Hither- to we have tended to think of our religion as blossoming suddenly on Pentecost without any roots in the past. But "salvation is from the Jews," as Scripture says. Christ came not to destroy but to fulfill. God promised Abraham, ("our father Abraham") that he would make him father of a great nation and on Mt. Sinai, God made the descendants of Abraham a united people, a priestly people holy unto the Lord. So we are indebted to the Jews not only for preserving monotheism in a pagan world but for handing down the religion of God's holy book and God's chosen people. Previously we have engaged in ecumenical dialogue with Jews almost exclusively on civic and social problems that are sources of inter- faith tensions. Now we should discuss the com- mon religious heritage we share with them. At the second session of the council last fall, Pope Paul granted an audience to the non- Catholic observers November 1. On that oc- casion, Professor Skydsgaard, Lutheran server, addressed the Holy Father and among other things: "The more we advance in the hidden and paradoxical history of the people of God, the more we begin really to understand the Church of Jesus Christ, both in its mystery, its his- torical existence and its unity." Then he went on to express the hope that such "a concrete and historical theology" would beeome in- creasingly evident in the council itself. Pope Paul replied: "These developments, which you pray for, of 'a concrete and historical' theology centered 'round the history of salva- tion we willingly support, as far as we are con- cerned, and the suggestion seems to us highly worthy of being studied and further investi- gated." The Holy Father added that the Cath- olic Church could create new institutions for research in the history of salvation or perhaps devote presently existing, institutions to such studies. Many of the talks on the Jewish statement revealed a keen awareness of the Church's debt to the Jews. Cardinal Cushing said: % . . we sons of Abraham according to the Spirit must show a special esteem and particular love for the sons of Abraham according to the flesh be- cause of this common patrimony. The document itself notes not only Christ, Mary and the Apostles were Jews also that the Church itself can never forget that she is a continuation of that people with which God established the Covenant and to which He entrusted the revelation contained in the Old Testament. God's World: Who Is My. Neighbor? By REV. LEO J. TRESE OU expect to get to heaven, of course, but why? Perhaps you will answer, "Be. cause I assist at Mass every Sunday, go to confession regularly, receive H01y Communion frequently, pray every day, con- tribute to my parish and other charitable causes, and try to keep from grave sin." That is not a bad answer, particularly the part about receiving Holy Communion frequent- ly, since it is Holy Communion which provides the grace to do the other thing. However, the answer is unnecessarily wordy and misses the very heart of the matter. You will remember that on one occasion a lawyer asked Jesus, "Master, what must I do to gain eternal life?" Jesus replied, "What is writ- ten in the Law?" The man answered, "Thou shalt love the Lord thy God . . . and thy neigh- bor as thyself." Jesus said, "Thou hast an- swered rightly; do this and thou shalt live." Here is our cue to the correct answer to the question, "Why do I expect to get to heaven?" We must be able to say, "Because I love God and my neighbor." Jesus then went on, in the beautiful par- able of the Good Samaritan, to make clear what God means by the word, "neighbor." In God's vocabulary neighbors are not only mem- bers of my own family and circle of friends, not only the people next door or the people with whom I work. My neighbor is any fellow- human who is in need, however much a stranger he may be to me. We have known this since childhood, in a theoretical sort of way. Yet, despite the fact that love for neighbor (flowing from love for God) is the hallmark of the Christian, is it not true that we seldom make this the central item in our examination of conscience? All around us are people who are in need. Some are unemployed or otherwise peer. Some are burdened with anxiety. Some are ignorant, either educationally or religiously or both. We rub elbows with such persons every day. Un- less we are hermits we cannot possibly say, "I know no one who is in need." That is, we cannot say it honestly. We can, of course, avert our eyes from the needs of others.and this may be one of our greatest temptations. We are so intent on "getting ahead" and providing for our financial security that we tend to measure our time in terms money--and we do not want to lose any of In such leisure as we may have, qo many pleas- urable activities beckon to us tha't we do not want to be side-tracked, as the. S/maritan was, by a man in the ditch. In short, we do not want to get involved in other people's troubles if we can help it.