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(Continued from Page 4)
"and the fewer the obstacles to
the perfection of this union with
which Christ meets, the more
the grace of His Sacrament acts
in us." And in the words of St.
Pius X again, ‘‘Whereas the
Sacraments of the New Law,
though they take effect ex opere
operate, nevertheless produce a
greater effect in proportion as
the dispositions of the recipient
are better; therefore, care is to
he taken that Holy Communion
he preceded by serious prepara
tion and followed by a suitable
thanksgiving.” (Ex ooere ope-
rato signifies that the sacra
ments always produce grace by
the very fact they are conferred
independently of the worthiness
of the minister — provided; of
course, that no obstacle is plac
ed by the recipient.)
BY WHAT DISPOSITIONS
can we strengthen our union
with Christ and thus augment
the fruits of the Eucharist in
our souls?
THE PRINCIPAL GENERAL
disposition requisite is habitual
love for and submission to our
Divine Lord,—the complete gift
of oneself to Christ by an act
frequently renewed. Such a dis
position demands voluntary de
tachment not only from sin, but
from all habitual attachment to
creatures and to one’s own self-
will. Christ will not identify
Himself with us unless we our
selves are willing to work hard
to put aside our habitual faults
and imperfections.
This is especially true, ex
plains Abbot Marmion, “of de-
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liberate faults against charity
toward our neighbor . . . That is
why the least coldness, the least
resentment harboured in the
soul towards our neighbor form
a great obstacle to the perfec
tion of that union which Our
Lord wishes to have with us in
the Eucharist.”
IN THE SAVIOUR'S own
words: “If thou art bringing thy
gift, then, before the altar, and
rememberest there that thy bro
ther has some ground of com
plaint against thee, leave thy
gift lying there before the altar,
and go home; be reconciled with
thy brother first, and then come
back to offer thy gift.” (St. Mat
thew V:23)
IN ADDITION to the general
disposition of self-immolation in
charity, there are several spe
cific ones we can cultivate for
the greater fruits of the Eu
charist in our souls. Thus, one
could direct every action of his
day to the reception of Holy
Communion, making the Eu
charist the center of his life.
Among the proximate acts of
preparation should be explicit
acts of faith, hope and love.
And always after the reception
of Communion, thanksgiving.
These rules having been ob
served, holiness of life is sure
to follow.
The purpose of this column is
to assist the laity to a fuller un
derstanding of their religion. It
does not seek to promote contro
versy. Questions concerning per
sonal marriage problems should
he referred to one’s parish priest.
Theology for
The Layman
(Continued From Page Four)
is not in space; so “before” is a
word of time -— and God is not
in time either.
What is time? St. Augustine
gave the superb answer “I
know what time is — provided
you don’t ask me.” But he went
on from there, and so must we.
Time is the measurement of
change. Things go on changing,
and time measures the changes.
A watch whose hands do not
move will not tell the time —
because time measures change!
Where nothing changes, there is
nothing for time to measure, so
there is no time. Our material
universe is continuously chang
ing, and time belongs to it. God
is changeless, so time has no
meaning in relation to Him. We
are in time, God is in eternity.
If this sort of thing is new to
you, it may be difficult at first.
Keep thinking it over. God is
changeless because He is infinite.
He has all perfections. He can
not lose any of them, so there is
no past into which they can flow
away. Nor is there any future
from which new perfections can
flow to Him. He has all perfec
tions, in the present, a present
which does not change and does
not cease. That is eternity. The
universe He created is not like
that. Things come and go.
Change is continuous. Time and
the universe started together.
We must concentrate upon the
concept of eternity; it brings
us deep into the meaning of God.
You and I and ail men are in
time: which means that we are
never at anv moment the whole
of ourself. What we were last
year, what we will be next vear,
all belongs to our total being;
but last year has gone and next
year has not arrived. There
never is a moment when we are
all there. We possess our being,
the philosophers say, successive
ly. Not so God. All that He is,
He possesses in one single act
of being. Eternity does not mean
everlasting time, time open at
both ends, so that however far
you go back into the past there
is no beginning, however far
you go forward into the future,
there is no end. Eternity is not
time at all. It is God’s total
possession of Himself.
Tnfinitv. omnipresorwe, eter
nity — these are rich and re
warding concepts, but we should
not stay with them too long at a
time without returning to the
Gospels to meet the living God.
Christ is there for us, “whom,”
as St. John says at the opening
of his first Epistle, “we have
seen with our eyes, whom we
have looked upon, whom our
hands have handled.” The
Infinite we are studying is the
same Infinite whom we meet in
the Gospels, the same Infinite
whom we receive in the Blessed
Eucharist.
RAY GOOLSBY
BARBER SHOP
Opposite Georgia Power
Building
53-A Fairlie, N. W.
JA. 3-9143 — Atlanta
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Charles F. Templeman, Manager
BOOK~REVIEWS
EDITED BY EILEEN HALL
3087 Old Jonesboro Road, Hapeville, Georgia
Mary, Mediatrix of All Graces,
with the hope that every read-
is confided to the patronage of
Each issue of this Book Page
er and every contributor may
be specially favored by her
and her Divine Son.
PERE GAUTIER
A PRIEST AND HIS DOG, by
Jean Gautier (Kenedy, $3.00).
(Reviewed by Cecilia L. Hines)
A true and enchanting account
of a French Abbe and his dog.
plus some insights into the psy
chology of animals (including
small boys) are the subject of
this slender book. With Gallic
charm the author traces the pat
tern of their adventures, writ
ing in the Franciscan vein on
such matters as the animals’
place in the scheme of Creation,
the intelligence and suffering of
animals and what happens to
them after death.
Pere Gautier tells of the
poodle he got from a shelter
for stray animals in order to add
to the gayiety of a small boy
who spent, his vacation with the
priest. Loving care transformed
Yuni (short for Junipero) into a
sleek and well-fed house doe.
In the course of his life Yuni
brought warmth and comfort,
amazing complications and, with
his death, tragedy into his de
voted master’s life. Spontineity
and charming humor fill the
pflrrpc from tb.o ip fort 1 in a to ad-
venture of the Canon’s shoe
laces to the saving, of the poor
waif Bancroche from drowning
and the account of Yuni’s death
is quite touching.
Edward Carswell’s illustra
tions are very clever and en
liven the book. The translator
is able to capture much of the
lively and sympathetic style of
Pere Gautier who has so much
love in his heart.
THE HERMIT OF CAT
ISLAND, bv Peter F. Anson
(Kenedv, $4.75).
(Reviewed by John
Schroder, S.J.)
This is the life of an unusual
man, John C. Hawes, who was
first an architect of renown in
England, then an Anglican min
ister. After becoming a Roman
Catholic and being ordained
priest, he was known as Fra
Jerome. He worked first in a
primitive diocese of Australia,
and eventually in the Bahamas.
There, as pastor of Cat Island,
he lived the life of a hermit, al
though a very busy hermit. He
died in Miami Beach in July
1956.
SPIRITUAL LIFE
The same spiritual principles
found in a monastery applied to
the Christian lay community
would soon destroy it. Yet that
is what many Catholic people
think lay spirituality is, says
Catholic writer and editor Ed
Willock who feels that some of
the strong voices in the lay
apostolat.e have been emphasiz
ing the wrong things.
“The lay community is al
most the opposite to the mon
astic communit y,” Willock
writes in the May issue of
Spiritual Life, a quarterly of
spiritual direction for religious
and lay people who wish to
intensify their spiritual lives.
“The monastic life begins with
a withdrawal from the world
whereas family (and commun
ity) life begin with the act of
taking a mate. Just as the monk
must deal with the ever present
poverty, celibacy, and obedience,
the married people must deal
with property, family and town
government. Just as one could
ruin a monastery by injecting
private property, wives and chil
dren, and democratic self-
government so also one could
ruin a lay community by intro
ducing monastic practices. I
have seen families ruined by
one spouse or the other making
the mistake of presuming that
the ideal Christian is either a
monk or nun. The virtue of a
married person is always in
timately related to his (or her)
being tightly bound up with per
sons and things,” he writes.
Willock takes exception to a
writer who says that “lay com
munity efforts have failed by
setting up heroics too difficult
to live with.” He contends that
“the heroics proposed in too
many instances are redundancies
added to the normal heroics of
family life. It’s tough enough to
raise five kids .without arbitrari
ly adding to that the necessity of
community prayer.”
He sees no reason why
“cloister of the home” or “back
to the land” movements are
proper or necessary to family
life or community living. On
the contrary he asks “How in
heaveri ban a Christian com
munity come into being if one
fosters the notion of the home
being a cloister? Community
must represent a desireable holy
good before it can possibly be
come a Christian community.”
Speaking of the failures in
attempts at “community,” Wil
lock believes that no such move
ment could mature within a
single generation. “As long as
people are self-conscious about
their being in community, the
community does not exist. Com
munity, of its nature, is not self-
conscious. Passing through the
planning and organizational
stage is bound to take a long
time. . . . Are we not destroying
the whole program of Catholic
Action by insisting upon seeing
an accomplished fact possibly a
century before any harvest can
be expected?”
COMMON SENSE, by Joseph
McSoriey, C. S. P. (Bruce, $3.00).
(Reviewed by Cecilia L. Hines)
In this book the Rev. Joseph
McSoriey of the Paulist Fathers
has used the accumulated wis
dom of more than fifty years as
a background for a number of
striking commentories on vari
ous aspects of the soul’s devel
opment. At eighty-two he brings
to his writing the experience of
age combined with the penetra
ting sharpness of perennial
youth. Because, as priest and
counsellor he has come to know
the problems of many people
and dealt with them so success
fully he recognizes the great
value of the Church’s teachings
imparted to the faithful by her
ministers—particularly when
the instructor is not too long-
winded. These illuminating
essays are contained in short
chapters (some only a page or
so in length) and are expressed
with stimulating clarity and a
certain grace of style all his own.
MORE THAN MANY SPAR-
ROWS, by Leo J. Trese (Fides,
$2.95).
Father Trese’s latest book
takes its title from Holy Scrip
ture, recalling the homily of
Our Lord, in which He points
out that God Who sustains the
sparrow in the air will certainly
not forget us who are of more
value than many sparrows. The
author stresses, throughout the
book, the important fact that
each person is truly precious to
God and will never be forgotten
by Him.
More Than Many Sparrows is
a guidance book for Christian
living, giving the principles for
a personal relationship to God
and mankind. Father Trese pre
sents a fresh and hopeful view
of the tensions and anxieties
facing all Christians today, and
he extends the understanding
of providence to many new
areas in suggesting ways to
solve the problems of modern
Christian living.
Father Trese is author of the
popular “This We Believe”
column which appears in THE
BULLETIN and many other
diocesan newspapers. In addi
tion to writing his weekly
column and numerous discus
sion dub texts for the Confra
ternity of Christian Doctrine,
his duties as chaplain at the
Vista Maria School in Detroit,
and his frequent lecture appear
ances, he has found time to write
several popular books on Cath
olic doctrine, including Many
Are One and Wisdom Shall
Enter.
THE BULLETIN, May 51,
BUCKHEAD
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