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November 6, 1964     Catholic Northwest Progress
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November 6, 1964
 

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Ten Commandments For Teenagers 1. SToP andthinkbeforeyoudrink. All A Part 2. Don't let your parents down; they brought you up. eCsMA:2.:vege$Ar:r:atFtfdaa:heCa:::Nrt::grres:rt:stte1 3. Be humble enough to obey. You will be giving Of God's Plan orders yourself someday. Rev. James H. Gandrau .............................. Editor Mary Sresnahan ............................ Associate Editor PAGE 4 Friday, November 6, 1964 More About Less hat role should the expert be be theologian, philosopher, nuclear physicist, psychologist, or sociologist play in formulating the present draft of the schema on "The Church in the World Today?" Archbishop John Carmel Heenan, 5% of Westminster, England, and Father Benedict Reetz, O.S.B. Superior General of the Benedictine congregation of Beu- ron, Germany, disagree quite radically on the answer to this question. In criti- cising the Commission responsible for the preliminary draft on "The Church and the World Today" Archbishop Heenan contended that the document was poorly done because the Commission had been "... denied the help of experts who really knew their subjects." He went on to add: "When you are dealing with the problems of so- cial life yu need to consult those who know and live in the world. Now let me ask how many parish priests, how many of the ]aithful, how many hus- bands and wives, how many doctors, economists, scientists (especially ex- perts in bio-chemisty and nuclear phys- ics) were at work on this Commission? It is useless in these matters to seek advice only from those who since their youth have spent their lives in mon- asteries, seminaries or universities. These eminent men hardly know the world as it really is." The next day when Father Reetz, a monk and abbot, rose to address the Council fathers he drew a smile from the entire assembly by beginning his speech with these words: "I appear before you in feat and trembling because yesterday in this Council Hall we heard: 'It is use- less in these matters to seek advice from those who since their youth have spent their lives in monasteries, seminaries or universities. These eminent men may hardly know the world as it really is...'" As a monk and abbot, he said, '7 now speak with great scrupulosity and anxiety, because 1 hardly know the world . . . Perhaps also those forty monks sent to England by Pope Gre- gory the Great at the beginning of the Seventh Century to make angels of the Angles  and one of those forty. was Augustine who becanze the first bishop of the Angles m perhaps they also hardly knew the world," Father Reetz said that flight from the world by monks made it possible for them better to serve the Church in the modern world. We believe that the Superior Gen- eral of the Benedictine Congregation made an excellent point. No one can deny the value of experts in the natural sciences. Their data must be absorbed, understood and taken into full account by the Council fathers in their schema on "The Church in the World Today," but what about the experts in the super- natural sciences, what about wisdom, the ordering of all things according to ultimate causes? It would seem to us that those men who have detached themselves from this world can lend an objectivity to it in terms of 'eternal values which the modern expert often cannot comprehend. Someone has defined an expert as a man who knows more and more abbut less and less. There is an ele- ment of truth in this rather flippant definition. The Church's primary con- cern is for eternal values. Therefore wisdom and those who strive to pos- sess it ought to be consulted first in matters that pertain to the modern world. Perhaps, as Archbishop Heenan suggested, priests, members of the faithful, husband and wives, doctors, economists and scientists ought to have worked on this Commission. But it is difficult for us to admit that those who spend their lives in monasteries, seminaries, or universities hardly know the world as it really is. Future generations may look back and say that the contemplatives of the Twen- tieth Century alone saw substance while the rest saw only shadows. Birth Control ews reports indicate that the Ecu- menical Council in Rome will soon take up the subject of birth con- trol. Whether the Fathers of the Coun- cil come to the topi now or at a later time, it is surely one they will have to deal with. When they do, we expect that they will reflect a rather marked change in the Catholic attitude regarding the regulation of births, but no change in principle. It seems clear that the world has entered upon an era in which human reproduction will be a more deliberate, willed and chosen thing than in the past. Morally acceptable means for controlling fertility ulready exist, along with many immoral ones. As medical science per- fects its knowledge of the reproductive system and how it operates, it is safe to predict that the moral means will become steadily more re- liable. For the sake of clarity, let us specify that they are all based on the principle of periodic continence. As the technical means of regulation fertility have developed, so have the lgitimate reasons for using them. The death rate, especially among infants, has dropped sharply in the present century. Consequently popula- tions have grown and are growing rapidly. Individual couples now have to anticipate raising all the children whom they bring into the world. And they must do this in societies whose demand for education and whose cost of living are and will remain constantly on the rise. For these and other reasons--maternal health in certain cases, for instance-the limitation of procreation will be more and more commonly judged as permissible. A contraceptive society that regards fertility as a curse is a very sick society, of course. It is also true that the world can support many more people than it now has. Nevertheless, a reduction in the reproduction rate of the human race is to be expected and can be accepted. To a large extent, the Catholic Church has alrdy come to accept it. This is the marked change in attitude regarding the regulation of births that we referred to above. But the Church will not abandon the principle stated by Plus XI in his encyclical Casti Connubii: "Any use of matrimony whatsoev:er in the exercise of which the act is deprived, b3 human interference, of its natural power to pro- create life, is an offense egainst the law of God and nature." Plus XI balanced this state- ment with another: "Nor are hubsand and wife to be accused of acting against nature if they make use of their right in a proper and natural manner, even though natural causes (due to cir- cumstances of time or to certain defects) render it impossible for new life to originate." On these principles the Church will stand. Theological and medical development may re- fine them but will not reverse them. The Catholic Church does not turn somersaults. That she refuses to do so will disappoint those who think that aggiornamento is the Italian word for contraception. Their feeling is under- standable in view of the pressing problems that confront families and nations today. Our primary obligation, however, is not to solve problems but to obey God's moral law. The Church's first duty, as she faces the problems of the modern world, is to remind men that obedience to God is the basic requirement of all truly human pro- gress in this world.--America. What Will Be The Impact? ASHINGTON--Today, events hap- pening anywhere in the world can have a decided impact on the United States. This was the one fact that was immediately clear after important developments occurred in three widely separated places in two days. Admittedly in the dark as to their explana- tion, their immediate implications and their long-range portent, President Johnson took to television to discuss with the American people the deposition of Nikita Khrushchev as the boss of Soviet Russia; the detonation of a nuclear de- vice by Red China; and the change of govern- ment in Great Britain. It was said he did so at the suggestion of the National Security Council. The firing of Khrushchev as Communist party secretary and premier of Soviet Russia received enormous press coverage, The ob- vious concern everywhere--in captive, satellite and free nations-was: What can we expect , now at the hands of the ROd Russians? Only time will answer this question. So-called Kremlinologists gave numerous and varied explanations and interpretations, but most of them had to be speculation. It was clear, however, that Soviet Russia now holds a first-rank, though feared, position among the nations; that no .matter who the leaders are, Soviet Communism must be dedicated to.world domination; that, seemingly, rulers in Soviet Russia can be replaced without too much vie. lence. The new regime professed to favor Lenin's "principle of collective leadership," but ob- servers wondered if the regime succeedifig I Khrushebev might not prove to be provisional and give way to a new dictatorship. The Free World needs to know all it can about what happened in Russia. If Khrushchev's personality led to his ruin, it is logical to expect that different personality will rule the Kemlin. If his policies caused Khrushchev's .fall, then changes in the Soviet diplomatic stance can be on the way. 4. At the first moment turn away from unclean think- ing--at the first moment. 5. Don't show off driving. If you want to race go to Indianapolis. 6. Choose a date that would make a good mate. 7. Go to church faithfully. The Creator gives you the week; give Him back an hour 8. Choose your companions carefully, You are what they are. 9. Avoid following the crowd. Be an engine--not a caboose. 10. Or even better--keep the original Ten Command- ments By REV. JOHN B. SHEERIN, C.S.P. "'['HIS is your schema. You Americans l have a special interest and compe- tence in the matter of meeting the prob- lems of the modern world." So spoke the Very Rev. Archimandrite Andrew Scrima as we walked down Via Conciliazione discussing the famous Schema 13. "Every ter- ritory seems to have its special schema," said this young representative of Patriarch Athena- gores, "and Schema 13 is yours." What is the American reaction to the schema? Probably there are as many American reactions as there are Americans, but I would like to register my own personal reaction to some of the speeches on the problems of the modern world. I feel that 25 years from now, many of these talks will be considered too philosophical and theoretical in their approach. It is true that the framers of the schema as well as many speakers deliberately avoided specific answers to the world's problems lest what they say today might be outmoded tomor- row. However, I would like to see a more con- crete and practical appeal to Christians and all men to collaborate in the building of a better world. As I see it, the central problem as far as Catholics are concerned is that they look on secular work as spiritually neutral or indiffer- ent. The Rome Daily American October 22 ab- surdly headlined its report on the previous day's Council meeting: "Council Fathers At- tack Commercialized Sex." This lurid bit was based on nothing more than a passing refer- ence in a talk by Archbishop Conway of Armagh. But I think the core of our problem is that so many Catholics have commercialized work. They feel that their daily stint has no super- THOUGHTS .Fro" CHRISTIAN LIVING jJ BIRMINGHAM, COMPILED BY POOR CLARE NUNS ALABAMA OME things I can remedy and improve in my daily 0 life, while others are beyond my control. After I have done my best, I should accept the results as God's Will for me." --Anthony Paine, S.J. "Any saint will tell you that he has no fear for the future of the universe and the human race, because he knows that the sacramental presence of our Lord is with us till the end of the world, and that means Mercy." --van Zeller, O.S.B. "The joyfulness of the heart is the life of a man, and a never failing treasure of hell- hess; and the joy of a man is length of life." --Ecclus. "Religion doesn't have to make,you feel good, but it sure has to help you sfay good." --Rev. Gabriel Hafford "Genuine virtue and most perfect sanctity consist in the perfect fulfillment--with the in- tention of pleasing God--of all the duties of your state, and in giving up all devotions of your choice, however holy, as soon as they become incompatible with your essential duties." --Claude de LaColumbiere "Nearer is He than breath- ing, closer than hands and feet." --St. John of the Cross "If you keep yourself always in the presence of God and re- member that He is always see- ing you, you will never lose His love by yielding to sin." -- St. Thomas Aquinas. "The miser's eye is rapacious for bread, but on his own table he sets it stale." --Ecclus O "Lord Jesus, teach us to make of our souls highways of salvation! Let it be one-way traffic--always towards Heav- en." --Father Gerald, S.P. "It is imporiant to remember that, in everything that changes, there must be something that is changeless," --Bishop Sheen "Owe no man anything except to love one another; for he who loves his neighbor has fulfilled the Law." --Romans 13.8 "To be happy one must have a friend. 'Yes, a good friend-- virtuous, amiable, rich, engag- ing. I tried to find him. I found him in the Friend of the Tabernacle." --Rev. Adolph Petit, S.J. "Blessed is the man who having nothing to say abstains from giving wordy evidence of the fact."--Eliot. "It is better to pray often but for a short time than to at- tempt to "pass long hours trying to force the mind to do what it cannot."-.-Gerald Vann, O.P. "A person is remembered for the influence he has had upon others, much more than for the position he has risen to in his career; and the power of influencing others is more dan- gerous to neglect than to use." --van Zeller, OS.B. "Something would be lacking to one's experience of life, how- ever great one's life had been, if suffering were lacking. So we should thank God when He sends us t h i s experience."-- Plus XI. "That is perfect charity by which we love our neighbor in God and cherish our enemy because of God."--St. Gregory. "Whether they will it so or not, they are our brothers. They shall not cease to be our broth- ers until they cease to say 'Our Father.' "--Pope John. i Readers Write O'Dea Memorabilia Editor, The Progress: It will be of some interest to your old O'Dea alumni to get a little bit of information about the "vanishing Irish" at O'Dea. Brother Lynam, who was on the original faculty and whose name is still blessed among us older-timers, re- tired this past summer. Al- though he is only a young 80 years, he has foresworn ath- letics and decided that he should give place to younger men. Brother E. B. Wa 1 sh, the "guy" who won handball matches at the various summer schools he attended, celebrat. ed his Golden Jubilee just this past August 15; is now restrict- ing himself to golf but would be happy to take on any chal- lengers from the old days of the early Twenties -- if anyone is so foolish. He's at Vancouver College (in B.C.) We are also reliably in- formed that Brother Hunt has celebrated his Golden Jubi- lee as of this year. You your- self informed your readers that Brother Crumlish cele- brated his, last year, with a visit to old friends in Seattle. Brother Power, not really a native Irishman since he came from the Maritimes, is now stationed at a huge new high school the Brothers have op- ened in New Jersey. An Alumnus T is pretly hard to be poor in spirit if you already are poor in fact. It is hard to be detached from this world's goods if you have very little to begin with. Involuntary poverty can be made meritorious, of course, if it is borne with pa- tience and with resignation to God's will. How- ever, there is no essential virtue in the state of penury itself. It .certainly is God's plan that every person and every family should possess enough of the world's goods to live in the de- cency which befits human dignity. It is quite obvious that when. Jesus pro- nounced the first of His eight Beatitudes, "Blessed are the poor in spirit, for theirs is the kingdom of heaven," he was aiming his words at the haves, not the have-nots. He was warn- ing of the danger to which the prosperous person always is exposed: the danger of making mate- rial possessions an end in themselves. Covetousness seems to be a weakness which, like a dormant virus, is imbedded in us all. A bit of prosperity quickly activates the virus and triggers the fever of acquisi- tiveness. The more we 'have, the more we want. Our possessions never are able to keep up with our desires. As income increases, we keep raising our sights: a better car, a more modern home, a bigger.boat, a finer TV set, a more expensive natural value and so they work for the dollar. This then, in my opinion, is the problem: how to persuade the typist that her Remington is an altar in the sense that she serves God by doing her typing to the utmost of her ability? Usually the Catholic typist feels that she has really done something for the salvation of her soul if she slips into a nearby church for a quick visit or a novena service. She feels that there is something holy about a church but something "unsacred" about an office. The Rev. Ives Congar speaks about the Christian who feels isolated in his daily life. "He is like a soldier parachuted into battle: there he is, he looks about, and he cannot nee a comrade nearer than seven or eight hundred yards away, out of earshot." The typist who does her work mechanically while her re- ligious life is "churchly" is like a parachutist in foreign territory. The typistl of course, is a symbol of all Catholics who fail to sanctify themselves through their daily work, especially those who feel that the only ultimate meaning of work, is salary. I was disappointed, therefore, in the very vague and abstract approaches of some Council speech- es to this central problem. "Terrestrial values," "flight from the world," "univocally and formal- ly in the perspectives of the world, but analogi- cally and eminently in the perspectives of the Church." These terms seem altogether too gen- eral for the task of describing a very real, down- to-earth problem. There were nevertheless many Council speeches that did come to close grips with this problem of a Christian approach to secular work. I have in mind for instance Cardinal Meyer's on October 20 in which he said that we must make men realize that their daily work is an essential part of the plan of salvation. Rather than teach them to fear contagion from the world, said the Cardinal, we must show how the whole material world is part of God's plan and that both body and soul are to be freed from the slavery of sin. Blessed Are Poor In Spirit By REV. LEO J. TRESE fur--and so on through the endless list of con- sumer goods. Just as there is no essential virtue in the mere fact of poverty, so also there is no essen- tial evil in the mere fact of possessions. One can be in quite comfortable circumstances and still be poor in spirit. However, our spirit of poverty does not always keep pace with our economic betterment. For example, here is a man who, when he was making five tfiousand a year, gave ten per cent of his income to God and neighbor, in one way or another. Now he is making ten thousand a year and one would expect that, out of his additional five thousand, he could give much more than ten per cent to feed the hungry, clothe the naked, aid the sick and instruct the ignorant. But no; he has elevated himself to a higher standard of living which eats up most of that additional five thousand dollars. He finds him- self hard pressed to surrender even ten per cent of his additional income. There are many persons, such as pensioners and unskilled workers, who are not participating in today's economic upsurge. Most of us, how- ever, are enjoying a considerable degree of af- fluence as measured by income in times past. Because of that affluence, we have a critical need to meditate upon the first Beatitude. Post.Election Calm By J.J. ASHINGTON--The United States has just conducted the 30th na- tional election held on a common vot- ing day. Now, as after every election Americans have set about smoothing down the feathers ruffled in pre-election cam- paigns. In every national campaign, it seems, there is a certain amount of intemperance in speech and accusation. Some of the things historians tell us about the antics of 150, 100 and 50 years ago shock us today. An Act of Congress of Jan. 23, 1845, called for "a uniform time for holding elections for electors of President and Vice President in all the States of the Union." The first uniform election was held on Nov. 7, 1848. Before that, each state fixed its own date, but elections were held at least 34 days before the Monday after the second Wednesday in December, the day lresidential electors met in their respective states. The earlier variance in dates produced some abuses, including the practice of some unscrupulous persons living near state borderlines to vote in one state on one election day and in another state on another. Travel being what it was at the time, it was felt this practice would be thwarted if all states held elections on the same day. , When it came time to fix the uniform voting Gilbert date under the Act of 1845 there was more debate. It was proposed to make it a Sunday, as it was a non-work day, theoretically at least, and would insure the biggest voter turnout. Be- sides, elections in Europe were generally held on Sunday. This was opposed from several angles. Some held it would violate the Sabbath; others wanted no part of anything smacking of Europe. Some writers have said that "native Amer- ican" and "patriotic" associations, flourishing at the time, opposed the Sunday date because they feared it would benefit Catholics, whom they were striving to keep from office and in. fluence. At any rate, in 1844, the year that Congress began to wrestle with the chore of fixing a uniform election date, "native Amer- ican" mobs attacked Catholic churches in, Philadelphia and burned at least two of them to the ground. When Sunday could not be agreed upon, Monday was suggested as the day. This too was opposed, for one reason because it was belived many people would have to travel on Sunday in order to vote on Monday. This again was said to violate the Sabbath. :'" So, it was established that the ;'Tuesday after the first Monday in November" should be the common electron day every fourth year. This insures a date not later than November 8. t