ARTS BROWSING
The Other Viewpoint
q[ "filE QUEST FOR CATHOLI.
CITY, The Development of
High Church Anglicanism,"
by George Tavard, Herder
and Herder, 227 pp., $5.95.
here might be some question
if this book is not really
for the specialist, or at. least
a reader with a consuming in-
terest in the development of
High Church Anglicanism.
After reading I concluded
that while this specialization
may be true, the book makes
fascinating reading for anyone.
h q Fether Tavard treats the de-
velopment of High Church
Angelicanism, f r o m Henry
VIII, through the conversion of
Cardinal Newman, to the pre-
sent day. almost exclusively
from the viewpoint of a de-
veloping theology.
) q This is a comparatively
rare view. Most authors find
it exceeding dilfieult to as-
sesa the religion of the Eng-
lish nation divoreed from the
complex web of polities and
dynastic struggle.
In other words, here we
have the Theological considera-
tions that concerned the clerics
and divines of Anglican his-
tory. The easy reasoning has
always included a section on
(1 the lusts, both physical and ec-
onomical, of "good king Hal."
However, there were profound
philosophical tenets that were
under scrutiny at that time,
which continue to this day.
The thinkers of Anglicanism,
from Laud, the Caroline Di-
vines, through the Oxford
Movement, were deeply involv-
ed in questions of episcopal
collegiality, transubtantiation,
By JOHN J. ECKHART
and the hierarchy of orders.
These were cause for sincere
doubt and introspection, having
nothing to do with heated pole-
mics, or anti-Romish "popery."
During this entire period,
needless to emphasize, the
Holy Roman Catholic Church
was the large and looming
comparative criterion. The
theologians of High Church
Anglicanism were drawn now
towards, now away, from the
opposing standards of Orth-
dox Catholicism and extreme
Evangelieanim.
A well conceived and execut-
ed work like this better illustrat.
es the soul searching that is
a pah of separation.
Through the objective talent
of Father Tavard we are able
to view a separated Christian
church, honestly striving for
the unity they know is right
but as yet unable to square
Petrine supremacy with the
philo-theological s c h o o 1 of
thought developed since the
establishment of Anglicanism.
"MARTIN LUTHER," by John
M. Todd, Newman Press, 290
pp., $5.75.
uring my last trip to Ire-
land I was engaged in a
light-hearted discussion with a
friar of the Augustinian Order
in Cork. I asked this fine
gentleman if the Augustinians
have ever lived down Luther.
He answered, in the same
light-hearted vein, I insist,
that the current trend in
dialogue literature w o u I d
convince t h e Augustinians
that indeed, they are to be
congratulated f o r having
1t?131[Lr1r1Fr1l1]r1HL¢11F1iIlk1iiH1;ii1tt1jii*ii
Legion of Decency
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given Luther to the world,
While this extreme is not
likely, we are at least experien-
cing more enlightened apprais.
als of the Reformer. Lutherans
have tended to canonize the
man, to the point that while
the Bible remains their main
source of inspiration, many of
Luther's comments have taken
on the coloring of canonical
dictates.
On the other hand, Catholic
literature has raised an op-
posing pole t h at presents
Luther as a raving mad man
and a seducer of nuns. We are
as guilty of emotional falsifica-
tion as the Lutherans.
Down-the-line historical stud-
ies, such as this fine book, are
becoming more common. It
has taken 400 years for the
clouds of ill-smelling dust to
settle, for the land to be clear-
ed for the successful fruition of
honest work.
John Todd is a Catholic
convert. He had three alter-
natives• He could have lean-
ed a way over backward,
which would have destroyed
objectivity as much as the
second alternative, w h i e h
would have been to follow
the old path.
Happily he chose to portray
a sincere man, a stubborn
man, a man with a conscience
in a titanic struggle with that
conscience that resulted in a
large slit in the robe of Christ.
The author selected his facts
with one criterion in mind,
it appears from his writing
and that was, the truth.
Sanctify Efforts
The more you are powered
by a deep love of man for love
of God, in the holy task of re-
newing and refreshing govern-
ment, the most persistent your
efforts will be to ensure for
everyone the benefits of healthy
politics. You can thus be an
effective instrument in bring-
ing about the orderly conditions
on earth that will help man to
achieve his eternal goal.
..... Fr;dsy, Dec. II,
LITURGY OF THE WORD
Gospel for Third
Sunday of Advent
By REV. MR. THEODORE I. MARMO
AST week's Gospel saw
John the Baptist send-
ing his disciples to Jesus
to question Him about His
work. Today's Gospel is a flash-
back; it tells us of John's work.
Briefly stated, his work is to
give testimony about Jesus. The
whole of John's work doesn't
make sense unless it is seen in
relation to Jesus. In fact, the
words just before today's selec-
tion read:
"This is the witness of John
when . . . "
John's work as reported in
St. Matthew (3:1-12), St. Mark
(1:1-18), and St. Luke (3:1-18)
had come to the attention of the
ruling group of the Jewish re-
St. Thereto Seminary, Kenmore
hope in a coming salvation
from all enemies is fulfilled.
In the Messiah, God is to
come and vindicate His rule
through judgment and salva-
tion, such as was manifested in
the Exodus and the return from
the Babylonian Captivity. (If
the meaning of these events is
sketchy, it would be well to
read Psalms 77, 106, and 135
for the Exodus and Psalm 125
for the Captivity.)
At Jesus' time, expectation of
the Messiah was particularly
high. But John is not the await-
ed one.
liion. Since John's activity was
religious, the Jews (who in St.
John's Gospel stand for the rul-
era, the enemies of Jesus) send
priests, who held th6 religious
authority, to question John of-
ficially.
The Levites, policemen of the
Temnle, accompany them on
Who is John? Ella was ex-
pected to return to earth before
the Messiah to prepare the
way, as we gather from the
prophet Malachia (3:23). John
says that he is not the returned
Ella. Our Lord, however, does
say that John fulfills the role
of Ella (St. Matthew 17:9-13).
Nor is John the Prophet prom-
ised by God (Deuteronomy 18:
15), who would be a new Moses
to lead the people from slavery
to the Promised Land.
Who then is John? He is a
the journey from Jerusalem to
the Jordan: they serve as body-
guards in the wild lerritory.
Sensing the question on their
minds, John abruptly renlies
that he is not the Messiah. This
term is important if we are to
understand the Gospels and this
particular selection.
The Hebrew word "Mes-
siah," the Greek "Christ."
and English "Annotated" all
mean basically the same. But
for a Jew the word had rich
overtones. There is not space
to develop the word as it de-
serves, but for our purposes,
we might say that it refers
to the one in whom Israel's
herald's voice in the delert.
Here is a reference to the
book of lsaia (40:3) where it
speaks of God's act of re-
demption in bringing about
the return from Babylon; In
this event, the Israelites saw
a new Exodus. John's role,
then, is to prepare for a new
intervention in history by
God.
There is to be a new judg-
ment of God in which His wrath
would be poured out upon sin-
ners and His protection and fa-
vor bestowed on His faithful
ones.
This answers the question
about John's baptism for the
Pharisees in the delegation who
were experts in ritual clean-
ness. John's is a baptism of re-
pentance, a ceremony to show a
change of mind and heart. That
John's preaching prepared for
this can be seen in St. Luke
3:10-14, where John lays down
the conditions to get ready for
the coming iudRment.
Everyone is to do just what
God exnects from him. And no
one better exemplifies this than
John himself. He aspires to be
no more than God intends him
to be. It was for this that our
Lord praises him (Luke 7:28).
John's mission, then, is to
prepare for Jesus. But great
as John is, still in his own
eyes he is unworthy to per-
form the smallest service for
the Messiah who has eome,
Jesus. It is Jesus, not John,
whom the faithful ones of God
await.
And yet, to meet Jesus, their
attitude of mind and heart must
be that of John the Baptist.
1%4 THE PROGRESS--S
I i IM I '
Confession Needed
For Aged Deaf
By JOHN J. KANE, Ph.D.
Prefeesor *4 Seelelqy, Uelvers;ty of NMre Dame
I am an aged person, a sinner, Who has not been to conlessien
in years. ! desire desperately to go, but 1 cannot 8 o to the priest in
the sacristy. Since ! am deal, is it alright to go to con/essmn even
though I do not hear the advice the priest gives? I go to MaJs
reutarly, but I cannot even bring myself to discuss this matter
w=th a priest. Yet I pray daily tot grace to make my conlession.
OU are presenting a moral, physical and psycho-
logical problem.
The moral problem is rather simply answered.
You should go to confession since you daily pray for the grace to
do so. Perhaps my approach to your psychological and physical'
problem will help.
Age takes its toll of persons in many different ways. Some
seem to escape its ravages almost entirely and at 80 or 90 have
nil their faculties only slightly impaired if at all. Others are
prone to deafness, to defects in eyesight, are unable to get around
at all or even senility, which is a physical disease interfering with
the mental faculties.
I suspect a combination of two factors keeping you from con.
fession. First, since you have not confessed in a long period
of time, you are filled with misgivings.
You have forgotten, perhaps, that penance is the sacrament
of mercy instituted .by Christ just because we are all sinners.
I[ we all led lives el perfection, confession would not be neees.
sary. Unfortunately, as a result of original sin, this is not the
ease.
One of the side effects of old age is a tendency toward ti-
midity, to feelings of insecurity. You are afraid of what the pries(
will say or even more perhaps of what he will think of you.
You should recall that in the vast majority of ses, con-
fession is completely anonymous. There are large urban parishes
in the center of cities where confessions are heard every day.
Hundreds and at times thousands of penitents enter the confes-
sional. The priest may never have seen the person and may
never see him again.
The priest is not particularly interested in your identity ez.
cept insofar as your state in life has a bearing on your confes-
sion. Perhaps you forget, but your name is not asked nor are
you obliged to identify yourself or others.
Just the opposite is true. The priest is just as eager as the
penitent to observe the anonymity of the confessional.
F course this is not the ideal situation. Far better that
you seek out a permanent confessor who will undersiand your
problems, can counsel you more effectively and thus help you
live a Christian life to the fullest extent.
Again, you may have forgotten the strict obligation of the
priest never to reveal what he hears in confession. He cannot
even mention it to you outside of confession without your permis.
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5:30 ).m.--KTVW-TVFarmer In the Dell ............................... AI
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9:00 ).m.--KVOS-TV--The Little Hut ........................................ B
11:00 ).m.--KIRO-TV--Wlth A Song In My Heart ......................... B
11:00 Lm.--KVOS-TV--Possessed ........................................... All
11:1S ).m,--KOMO-TV--Separote Tobies ................................. AIII
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1:00 a.m.--KVOS-TV--Wollflower ............................................ B
SUNDAY, DECEMBER 13
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i 2:00 p.m.--KING-TVThe Wild One ........................................ B
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Kids Are No Kids at Cal
(Continued From Page 1)
demonstration "anarchism" but
we think he used the wrong
name to describe it.
The press generally has ful-
ly presented the student
cause, but the fact that from
30 to 40 per cent of those ar-
rested were not enrolled at
the University has not been
equally, stressed.
One also tends to lose sight
of the fact that less than 800
out of an enrollment of more
than 27.000 engaged in the un-
dignified activity, to state it
mildly, and that there has been
widespread opposition to the
agitators on the part of the
student body at large.
As expected, the vast maiori-
ty of the University of Califor-
nia students at Berkeley, like
students everywhere, are at-
tending in order to get an edu-
cation, not to engage in campus
"political" activity and defy
the authorities and break the
rules.
And so it is not surprising
that almost 27,000 legitimate
students have gone about their
business acquiring an educa-
tion and have taken no part in
DOCTOR KRAMER
Reviews the News
the recent turmoil.
'Only Kids'
There is also the taxpayer to
be considered. When (he Cali-
fornia taxpayer considers the
amount of tax revenue allocat-
ed for the support of the state's
college and university system
he naturally assumes he is get-
ting his money's worth.
Now when he reads that the
University authorities have
agreed to eome to terms with
the handful of demonstrators,
which is to say they accepted
the Ultimatum of the agita-
tors, he begins to wonder.
And then when he reads fur-
ther that a substantial segment
of the faculty has taken the part
of the agitators against the ad-
ministration authorities, he won-
ders still more.
We recall that in 1950, at the
height of the violence, some by-
standers were heard to tell ar-
resting officers, "Let the kids
alone," and "Kids will be kids."
The leaders it the present
case are not unthinking kids
and their activity can scarce-
ly be classed as a college
prank.
Also, it has no relation to
academic freedom or free
speech.
Familiar Pattern
In checking the records we
discovered that just two weeks
prior to commenting on the
"student riots in San Francisco
in 1960, we had written,
"All of a sudden, student
Teen-Agers Show Gratitude
By MOST REVEREND FULTON J. SHEEN
EMEMBER the Gospel story about
the cure of the 10 lepers? Only one,
a Samaritan, returned to thank Our
Lord. Think of it! Ten men who had been
doomed to a living death, destined to a suffer-
ing vigil as, limb by limb, their bodies rotted
away. Ten men given back their lives, and only
the member of an outcast race came back to say
"Thank You."
O
And today, gratitude is still one of the
world's most neglected virtues. What of us in
the U.S.? How much we have been given but
how often do we return to thank? In the midst
of modern discouragement about teen-agers
who have more and seem less grateful for it
• than most, it is well to know about one mem-
ber of that "outcast race" who wrote us: "I
needed some way to thank God for all He has
given me. Money is just about the only thing
I haven't got right now. Please use my last $2
for the missions." It is signed "A Broke Teen-
ager."
Another teen-ager whose initials are J. P.
writes: "I am 14 years old and have heard that
wanting to share is a sign of growing up. I hope
this is true because I want to share the knowl-
edge of the Redemption with all my brothers
and sisters in Christ -- the poor, sick and hun-
gry of the world, and help them to know God. I
see Christ suffering in them. One would be sel-
fish to keep to himself the knowledge of Christ's
Redemption and not spread it. I want all to
know and reach salvation and so I pray. Pray-
ing is the best way of helping the missionaries
but still I want to do more. I have much to be
thankful for: my faith, wonderful parents, a good
education, liberty, good fortune, health. When I
think of all the s t a r v i n g,, poor people of the
world, the sick with no help, the many who know
no God and places where GOd lives in a terrible
shanty, I cannot, as a Christian, let this be. Char-
ity is a mark of Christianity."
"I think in life I would like to teach souls
to love God as He loves them. The money I
send isn't very much in relation to all that is
needed, but 1 know it cannot be used for a
better purpose. Somehow it may 'loosen a
nail or lift a thorn or bind up a wound.' Once I
asked Mary to intercede for me and asked God
to help me win a poster contest. I won, so
part of the prize money, which I promised to
Him, is included•"
It is this well-thought-out spirit of sacrifice
in the young that spells hope for the future. An-
other $2 sacrifice came with the following note:
"Please use this for the missions. I'd only spend
it on the Beatles and the missions need it more."
May we ask the teen-agars who read this partic-
ular column to emulate those of your own age
and to share your blessings with the poor of the
world. The secret of all happiness is service, as
all unhappiness of the heart comes from seeking
one's own pleasure. What wonderful hope we
would have for the future if we received 100,000
such letters from teen-agers God Love You.
GOD LOVE YOU to R. MeG. tar $I "'En-
closed is my allowance. It is [or the needy. They
need it more than I do.'" . . . to Sue, Margie, ,
Helen and Lucy tar $4 "Our Girls Club had a
show and we made $8. We are sending half ot
it to the lepers•" . . . to G. P. [or $200 "This is
to be used as you wish. It is part of what 1
earned last summer while working in a sugar
refinery. 1 would like to send more but l cannot
because I am attending college."
o
Do you find yourself perplexed by problem
Christmas presents? What to give a teacher,
priest,: nun, relative, is always difficult to de-
cide. A welcome gift for anyone on your list
(or for yourself) is a subscription to "World-
mission," a scholarly quarterly magaziqe of cur-
rent missionary activities edited by Most Rev-
erend Fulton J. Sheen. Read about the fron-
tiers of the Church in the world today. Send only
$5 for a year's subscription to: "Worldmission,"
366 5th Ave., New York, N. Y. 10001.
Cut out this column, pin your sacrifice to it
and mall fo M o s t Re,erend Fulton ]. Sheen,
National Director of the Society [or the Propa-
qatlon of the Faith, 366-5fh Ave., New York,
.Y. 10001, or ),our Archdiocesan Director, Roy.
Stephen Szeman, 907 Terry Ave., Seattle 98104.
demonstrations broke out in
widely separated countries..."
Oddly enough, the past sev-
eral weeks we again had occa-
sion to comment on "student
demonstrations in Moscow, Cai-
ro, Algiers, Saigoon and other
parts of north, south, east and
now the west.
It could be a remarkable co-
incidence, but the character of
the demonstrations at the Uni-
versity of California makes the
coincidence highly improbable.
If the Board of Regents
backs up the faculty Academ-
ic Senate which voted 7-1 to
submit meekly to the FSM
demands, they will make of
the California University cam-
puses a string of Hyde Parks
where everyone and anyone
may spout off without restric-
tion.
Keep Informed
In 1776, the population of the
U.S.A. was about 3 million. To-
day as it near the 200 million
mark, it becomes ever more
and more essential for the
average citizen to play an in-
telligent, responsible role.
To keep yourself reasonably
informed in regard to the run-
ning of your government will
require an increasing amount
of time and thought. But too
much is at stake to settle for
less.
FRIDAY, DECEMBER 11
7:30 p.m. The Shepherds and the Magh
KCTS-TV, Channel 9.
SATURDAY, DECEMBER 13
6:30-7:00 a.m., The Hour of the Cruel-
ned, KTLN, Olympia, 20 on the
dial, and KITI, Centralia-Chehalls,
1420 on the dial.
SUNDAY, DECEMBER 13
6:30-7:00 a.m., The Hour of the Cruci-
fied, KVI, Seattle, ST0 on mdle dial
7:30 a.m. The Catholic Hour, "Church
Muslo In Parish Worship," KING
radio, 1090 on dial.
7:45 a.m. HOur Ot St. Francis, KXA,
Seattle, "Man of Mystery."
8:00 a.m. The Hour of the Cruclned,
KBKW, Aberdeen, 1450 on radio dlul.
8:00 a.m. Lamp Unto My Feat, KIRO-
TV, Channel 7. Eucharistic Congrese
In Bombay visited.
Y:15 a.m., The Chrlstophers, KVOS-
TV, Chunnnl 12.
,:30 p.m. Challenge, KOMO.TV, Chert.
nnl 4.
Panelists Rev. William Treacy, Rabbi
Raphael Levlne and Dr. Lynn Carson
discuss "The First Commandment."
7:15 p.m., Sacred Heart Program,
KTVW.TV, Channel 13.
Talk on "Avoiding Disputes In Mar.
rlase."
NIGHTLY
11:30-12:00 p.m. The Rosary, KTVW.TV.
Channel 13.
Sign-off broadcast, o decode of the
Rosary In beautiful picture and sound.
EVERY SATURDAY AND SUNDAY
:30-10:0e p.m. The Reenry, KTVW.TV,
Channel 13.
Slgn-ff broadcast, a decade of the
Rosary in beauhtuI picture and sound.
sion and the possibility of this is highly unlikely.
Because of your age, you may be exaggerating your of-
|eases. Not that any sin can be truly exaggerated, but yo
have the feeling that you are the worst of men and you ale
permitted the fear of loss of self respect to keep you from sac-
raments.
Perhaps your problem is more acute because you come from
a small town where you are known. To get over this hurdle of
returning to the sacraments, I would make two suggestions.
If you are not incapacitated, why not go to a neighboring
large city where your fears of being identified would be dissi.
pated? Or, failing that, why not make your confession to a vis-
iting priest during a novena, a retreat or mission in your own
church or one close to your hometown? Although I urge you
not to wait for such a devotion but go to confession as anon as
possible.
Once you have returned to confession, most probably all
of the fears will disappear. You are permitting yourself to live
in an unrealistic world of dread which simply does not exist.
It is important that you be able to hear the priest when he
counsels you oy gives you your penance. Most churches today,
at least in towns and cities, have equipment for those hard of
hearing. There is a sign on the confessional box indicating that
this is the case.
Again, if such devices do not exist in your parish or your
hometown, you might make arrangements to go to a church in
another city where they do have them.
If this is not feasible, you might inform the priest of your
handicap and he probably can arrange to hear your confession
in circumstances which would avoid any embarrassment to you.
F you will inform the priest of your age and deafness at the
outset, he will understand both your psychological and phy=-
ical problems. You may be amazed to find that his first word=
will place you completely at ease and confession will not be the
ordeal you now make of it.
Perhaps it may be helpful if you think of the whole mtt
of your confession this way. In the sacrament of penance we
must humble ourselves, confess our sins, express our sorrow
for them and promise to amend our ways. No doubt this is
rather humiliating. How can it be otherwise?
Sin is an offense against a just and merciful God. The proud
man is not likely to be a true penitent. He cannot humble him-
self. He cannot seem to realize the enormity of offense against
God.
So if on the occasion of your next confession, you do feel
rather humble and insecure, this is a small price to pay for God's
mercy ns extended to you in this sacrament.
Try to recall that in confession, the priest is another Christ.
Surely, you could confess to Christ were He on earth. Try else
to remember your earlier confessions, recall the sense of peace
that followed this sacrament, the joy that pervaded your soul.
Finally, remember the parable of the Shepherd who left 99
other sheep to find the one that was lost, and remember the joy
that will be in your soul will also exist in heaven ove the sin.
ner who does penance.
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