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FAG-ti 4—i'nJi EuLLETlN, May 16, 1959
JOSEPH B RE IG
SMALL SOHO FOR MAY
God is like a father who
wants his children to rise to
the summit of accomplishment
and nobility. In simplest terms,
He is like a parent who with
draws his fin
ger from a
tiny hand so
that a toddler
may learn to
walk for him
self, even at
cost of a
bump or two
and a few
tears. He is like a father and
mother who bless their sons
and daughters and send them
forth to work, to dare, to aspire
and to achieve greatly.
God wills each of us all
the true success of which we
are 'capable. His desire is to
praise us for eternity even as
we praise Him.
We sing His wisdom and
goodness; He will sing (if I may
so express it) our struggles and
strivings, our courage, our get
ting up and going on, our pa
tience in adversity, our humili
ty in triumph. He has told us
that He wants to say to us;
“Well done, good and faithful
servant.”
God could do everything
Himself and leave nothing to us.
But then we would own no
merit; we could not have the
humble pride of having made
something of ourselves with His
help.
God, you might say, has a
profound respect for our dig
nity as beings who can know
good from evil, and choose
good. He made each of us to
be king over the complex king
dom of self; to be emperor in
the empire of thoughts and
emotions and talents that each
of us is.
GOD COULD HAVE RE
DEEMED us from sin merely
by willing our redemption. He
chose instead to take up the
burden Himself, and yet to lay
it on the shoulders of man —
first of all upon the Man who
was God incarnate but human
too; second upon the woman He
selected for mothering Him in
the flesh, and after that upon
every one of us who will have
the courage and love to enter
into this unthinkably noble
work of God and man together.
Herein lies an answer to the
mystery of St. Paul’s saying
that he filled up in himself
what was wanting in the suf
ferings of Christ. From Adam
to the last child who will be
born into the world, there is a
glorious role for every one who
will not refuse it.
All this seems hidden from us
until we stop to look steadily at
Mary the Virgin. When we do
that, a clarity comes upon us,
and we feel a kind of derring-do
about embracing the inscrutable
goodness of God’s plan for man
kind.
OUR ADMIRATION and af
fection for Mary ■—■ call it rev
erence or veneration too—tends
to take childlike forms in the
month of May. This is because
most of us are not given to deep
thought; also because •we are
happily surrounded by children
and are lifted up by their in
nocence, and because finally
May is a child of a month,
bringing new flowers.
As May comes, we think of
Our Lady as young; as a maid
en not yet mother. But Mary
is immensely more than our
vision of her as slender, ex
quisitely lovely, and good in
great simplicity. She endured
far more for God and for us
than we can begin to grasp with
our little knowledge, our little
holiness, our small experience
of tribulation. She towers spi
ritually so far above us that we
can hardly see the tips of her
toes; and yet she bends and puts
her arms around us.
MARY ROSE to stature that
pierces the skies because in her
fullness of God’s grace she was
not afraid to walk with God
wherever His unthinkable good
ness led, even to the shocking
reality of God her incarnate Son
tormented to death.
Everything that God asked of
Mary, she gave until nothing
was left to give. In that giving
she earned what God had willed
for her — splendor forever as
queen of all creation beside
Christ her King and ours.
In perceiving this secret of
Mary’s sanctity, we perceive the
secret of our own. We pierce the
mystery of God’s desire that we
achieve all that He made us ca
pable of achieving.
Sometimes it seems that He
stands apart and leaves every
thing to us; we plod through
mists and darkness; we fail and
try again; we fall and rise and
stagger on.
All the time, God is there
with us and in us, loving us
with a boundless love and lead
ing us toward a triumph that
He wants to be our triumph as
much as possible.
May is a month for innocence
and rejoicing; but like all oth
er months it is a month for
courage also.
Theology
T”i mi
For The
Layman
( By F. J. Sheed )
SANCTIFYING GRACE (2)
A soul with sanctifying grace
in it is indwelt by God. Here
the reader may raise a question.
Since every created thing has
God at the very center of its
being maintaining it in exis
tence, surely
all things
w h a t s oever
are indwelt
by God: in
what can
God’s indwell
ing the soul
by grace dif
fer from that?
That first presence of God by
which we exist is not called in
dwelling: for this word means
God making Himself at home
in the soul, and it is not merely
fanciful to think that this can
only be by invitation. About the
first presence we have no
choice: we did not invite God
to bring us into being, and it
is not because we ask Him that
He keeps us in being. The choice
is wholly His. No request of ours
would move Him to withdraw
His presence: in the depths of
Hell He is there, maintaining
each spirit in existence. It is a
fearful thing to have nothing
of God but His presence, to have
existence from. Him and nothing
more, refusing all the other gifts
that the creature needs and only
God can give.
But the indwelling is by in
vitation. If we receive sanctify
ing grace in infancy, the sponsor
extends the invitation on our
behalf; as we come to the use
of reason, we make the invita
tion our own; at any time we
can withdraw it, and God’s in
dwelling ceases, leaving us only
His presence. The God who in
dwells is the Blessed Trinity.
Father and Son and Holy Ghost
make the soul their home, act
ing upon the soul, energising
within it; while it reacts to
their life-giving, light-giving,
love-giving energy. That essen
tially is the process of Sancti
fying Grace.
By it the soul has new
powers—the theological virtues
Faith, Hope and Charity; the
moral virtues Prudence, Justice,
Temporance and Fortitude; the
Gifts of the Holy Ghost. We
(Continued on Page 5)
Question
Box
Ey David Q. Lipiak
Q. Why is the Church so flat
ly opposed to the use of the ver
nacular in the mass? It seems
to me that people would under
stand ihe Mass better, and
hence revere it more, if it were
said in English instead of Lat
in. Isn't it possible that more
non-Calholics might become in
terested in the Church if the
Mass were not in Latin —
wasn't the use of Latin one of
the chief objections by Martin
Luther and the first Protest
ants?
A. The Church is not opposed
in principle to the use of the
vernacular in the Mass or any
other part of the liturgy.
Essentially the Mass is inde
pendent of the need for any
particular language, provided
that its form is expressed ac
curately and with due dignity.
The same is true of every other
liturgical rite (Benediction of
the Blessed Sacrament, the Di
vine Office) and the ceremonies
surrounding the administration
of the sacraments.
That the Church does not ob
ject to the vernacular in the
liturgy is obvious from the fact
that Latin was originally adopt
ed for the liturgy principally
and precisely because it was
the vernacular. Up to the fourth
century, when the Latin Mass
became official in the Western
Church, Greek was the accept
ed tongue for public Church
worship. This was so even in
the See of Peter, Rome itself.
The concession in favor of Latin
was made chiefly because Greek
had become unfamiliar to the
average Christian. As one scho
lar has put it: “The Greek,
though it was the liturgical
language of the time of the
apostles, and the martyrs, was
definitely abandoned in favor
of the language of the people.”
Furthermore, Latin (at least
in a modified form) remained
(Continued on Page 5)
Jottings..
(By BARBARA C. JENCKS)
• GOD ALWAYS raises up
saints among us for our time
and need. Soldiers, patriots,
kings, beggars, scholars -— there
is a saint for each crisis. There
are always a few who walk
with us who show by their
lives their intensity and love of
Christ. St. Joan teaches us loyal
love of country in days of trea
son; Mother Cabrini gives us
the example of dedicated wo
manhood among the poor of our
nation and there is Maria Gor-
etti who teaches us the power
ful lesson that without fortitude
“virtue cannot long endure in
this age of sensuality, lust and
violence.” Maria Goretti is in
deed a teen-ager for our times.
Canonized in June, 1950, within
the memory of those who need
her example most, Saint Maria
Goretti’s story should be told
and retold and her assistance
sought as an antidote to the
scandalous headlines which tap
their infamous epitaph for to
day’s youth. It takes heroic vir
tue for a youth today to sur
vive when on every side there
are those who would corrupt
him. Saint Maria Goretti suf
fered fourteen stabs and gashes
from her attacker rather than
to submit to his advances. Her
answer was “It is a sin!”
• I HAVE ALWAYS had
deep personal devotion to Saint
Maria Goretti. I remember the
press releases coming in on her
canonization and the interesting
human interest stories which
accompanied them. Her mother,
Assunta, was alive to see her
raised to the altars and so was
her murderer. Therefore, this
postscript to my interest was
especially pleasing. In my class
of aspiring writers is a student
who is a second cousin to Maria
Goretti. She is Elaine Freitas
from San Rafael, California,
and she has within her possess
ion six letters from Assunta
Goretti, Maria’s mother. They
were written to the student’s
aunt. Elaine’s “holy-link” as
she calls it runs like this:
Nicholas Goretti, her grandfa
ther and Maria Goretti’s father
were first cousins; Maria and
Elaine’s grandfather were sec
ond cousins, once removed. That
made my student Maria Goret
ti’s second cousin, twice remov
ed. Sounds complicated, doesn’t
it, but when you think of what
is involved to prove member
ship in the Daughters of Ameri
can Revolution or Mayflower
decendancy, I’d hunt or climb
the family tree anytime if there
was a saint-relation involved.
The saint relationship kind of
dazzles my student who said
that it was hard for her to
think of saints other “than a
kind of holy space people.” “Be
ing related to one certainly
helps prove the reality of
them,” she says. Letters veri
fying the California Freitas
family tie with the Italian Gor
etti family were sent from Rome
along with two seats of honor
for the canonization ceremony.
But Saint Maria Goretti belongs
to us all in the great family of
Christendom in the brotherhood
of God.
• IN MARIA GORETTI
vein, I would like to quote a
passage in an article in the
current “America” written by
Rev. Terence L. Connolly, S.J.,
of Boston College. In eulogizing
the late Irish playwright T. C.
Murray, Father Connolly pays
tribute to the clean-mindedness
of the writer who he says is “a
regrettable loss to Irish letters,
the loss of an open window in a
room- stale with the air of O’
Connor, Joyce and others.” He
then quotes a highly dramatic
incident in Murray’s semi-bio
graphical novel entitled “Spring
Horizon” which fits perfectly
the plea today for which Maria
By Brian Cronin
1. Who was the saint beheaded at the request of Salome?: (a)
St. James the Less? (b) St. John the Baptist? (c) St. Bar
tholomew? (d) St. Philip?
2. Which is the oldest order of Catholic laymen?: (a) The
Knights Templar? (b) The Knights of Peter Claver? (c) The
Knights of Malta? (d) The Knights of Columbus?
3. The only Englishman ever to become Pope (Adrian IV)
was: (a) The Venerable Bede? (b) Cardinal Wolsey? (c)
Cardinal Newman? (d) Nicholas Brakespeare?
4. Our Lady revealed herself to Bernadette at Lourdes as:
(a) The Virgin of the Poor? (b) The Immaculate Concep
tion? (c) The Lady of the Rosary? (d) Our Lady of the
Scapular?
5. The Ordo is another name for: (a) Sacred Music? (b) The
ecclesiastical calendar? (c) A Papal enclyclical? (d) A relig
ious order?
6. The smallest sovereign state in the world is: (a) The Vat
ican? (b) Monaco? (c) Panama? (d) Switzerland?
7. Gaspar, Melchior and Balthazar are generally regarded as
having been: (a) The three Magi? (b) Angels of the Old
Testament? (c) The first Christian Martyrs? (d) The crim
inals crucified with Christ?
8. Superstition is considered: (a) One of the Seven Deadly
Sins? (b) A sin against the First Commandment? (c) A
harmless, human trait?
Give yourself 10 marks for each correct answer below.
Rating: 80—Excellent; 70—Very Good; 60—Good; 50—Fair.
Answers: 1 (b); 2 (c); 3 (d); 4 (b); 5 (b);
6 (a); 7(a); 8 (b)
Political Refugees Or Common Criminals?
THE BACKDROP
SHARING OUR TREASURE
Scientist Tells How Pamphlet
Kindled Interest
By REV. JOHN A. O'BRIEN, Ph. D.
(University of Noire Dame) ———————
During his visit to the United
States, Dr. Fidel Castro, leader
of the revolution in Cuba, com
plained bitterly about the
granting of asylum to about 400
pro-Batista Cubans by the Unit
ed States. g|
Castro’s
own govern
ment is giv
ing asylum to
r e v o 1 ution-
aries from
other Latin
A merican
countries. And
the charge has been made by
the governments of those coun
tries that from their haven in
Havana the refugee revolution
aries are plotting the over
throw of the governments of
their respective homelands;
Castro did not deny that he
was harboring refugees from
other countries, but he explain
ed that what he was doing was
different from what the United
States was doing. He maintain
ed that the men and women he
had taken under his wing were
political refugees entitled to
protection under the doctrine
of asylum, which, in some de
gree or other, is recognized by
most civilized nations.
A COMMON CRIMINAL?
On the other hand, he con
tended, the supporters of the
Batista regime now in this coun
try are not political refugees
but common criminals. The
United States, he argued, in re
fusing to send them back to
Cuba to be tried by his drum
head courts, and probably exe-
By JOHN C. O’BRIEN
cuted, was obstructing justice.
The United States, however,
takes the position that all per
sons who flee from their home
lands because their lives are in
jeopardy by reason of political
activities against the regime in
power are entitled to asylum.
Cardinal Mindszenty, whom
the communist Hungarian gov
ernment had denounced as a
common criminal although his
only offense was that he op
posed communism, was given
asylum in the United States
Embassy in Budapest because
the United States realized that
he would be put to death if he
fell into the hands of the Hun
garian Reds.
Large numbers of Jewish ref
ugees from Nazism, whose of
fense was that they were “de
filing the Nordic bloodstream
of the Germans,” were admitted
to this country in the 1930s.
And when the Hungarian free
dom fighters were forced to
flee to escape communist firing
squads, although the Hungarian
communist regime branded
them criminals and enemies of
the state, again the doors of
the United States were thrown
wide open.
Some 6,000 were admitted
under the expiring Refugee Act,
and when that quota was ex
hausted, an additional 31,869
were admitted under a special
provision of the Immigration
and Naturalization Act of 1952.
More recently, on March 28,
1958, the dictator of Venezuela
Perez Jimenez, sought refuge
outside his country when his
government was overthrown by
revolutionaries — first in the
Dominican Republic and later
in the United States. He is now
in this country in the status of
a temporary non-immigrant.
TRADITIONAL POLICY
Castro himself, it may be not
ed, took a different view of the
propriety of asylum when he
made his first unsuccessful at
tempt to seize power in Cuba
in 1952. At that time he took
refuge in the Mexican Embassy
in Havanna and subsequently
was granted a safe-conduct out
of the country by the very gov
ernment his forces were later
to overthrow.
In common with most coun
tries, the United States refuses
to grant protection to common
criminals who flee to its shores.
We have an extraordinary trea
ty, with Cuba, for example, un
der which we agree to surren
der a Cuban charged with mur
der rape, abortion, bigamy, ar
son, counterfeiting, forgery, em
bezzlement, kidnapping, larce
ny and perjury. But the treaty
specifically exempts from ex
tradition persons whose offenses
are of a political character.
So, clearly the United States
in refusing to return the 400
pro-Batista Cubans is merely
pursuing its traditional policy
of granting protection to ali
ens forced to flee their native
lands because they were mark
ed for death on account of polit
ical activities against the regime
in power.
Have you ever given a Cath
olic pamphlet to a non-Catholic
friend? If not, you are neglect
ing an important means of shar
ing the Faith. A small ten cent
pamphlet has not infrequently
been instrumental in kindling
the interest of
a non-Catho-
lic who ulti
mately em
braced our
holy Faith.
This is illu
strated in the
conversion of
Albert W.
Overhauser, Ph.D., a research
physicist at Ford Scientific
Laboratory, Dearborn, Michigan
and a daily communicant.
On a visit to Notre Dame Dr.
Overhauser, along with his for
mer Cornell colleague, Mr. Rob
ert Brannan of the English fac
ulty here, called at my study.
“I was reared as a Methodist in
San Francisco,” related Dr.
Overhauser, “and attended Sun
day School quite regularly. Af
ter attending the University of
California for two years, I join
ed the Navy in 1944.
“One day I was sitting in the
U.S.O. center in San Diego.
Next to me was a pamphlet
rack. I reached over and took
a couple of pamphlets. One was
on the Blessed Virgin and the
other on Sunday observance —
reprints of chapters from “I Be
lieve” by Father Wilfred Hur
ley, C.S.P.
“Like many other'"Protestants..
I had scarcely heard of the
Blessed Virgin and she meant
nothing to me. But the state
ment of the Catholic Church’s
reverence and veneration of her
was so transparently reasonable
that it gripped and stirred me
as no religious article had ever
done before. The reading of that
little pamphlet kindled a spark
of interest which grew ever
larger and ultimately led me
into the Catholic Faith.
“I took those two pamphlets
back to the barracks and read
them ten times. Reading them
marked the turning point in my
life. I knew little about the
Catholic Church and was as free
of prejudice as any of the gui
nea pigs born here in your fam
ous germ-free laboratory was
free of germs.
“I began to visit Catholic
churches and always looked for
a pamphlet rack in the vesti
bule. When there was one, I
came away with more pamph
lets. They increased my know
ledge of the Catholic Faith and
deepened my respect for the
reasonableness of its doctrines.
Sent to the Philippines, I con
tinued my study of the Catho
lic religion, and there I read
The Faith of Millions and sev
eral other books on the Catho
lic Faith.
“I was already convinced of
the truth of the Catholic re
ligion when I went to Chaplain
C. Henri Tessier on the island
of Samar and asked for system
atic instruction. Father explain
ed the credentials and doctrines
of the Church clearly and log
ically.
“The marvelous world-wide
unity of the Church, the un
broken line of pontiffs from
(Continued on Page 5)
Father Wharton’a
View
from the Reetory
MYSTERY TALES
Did you know snakes have no
eyelids? Or that it takes 15 years
to train an elephant? Or that
a turkey can get a head cold?
Or (I hope you’re sitting down
for this breathtaking piece of
news) that a camel has a double
row of eyelashes?
I didn’t know, either, and the
information has not really en
riched my life. But I accept the
truth of these statements be
cause reputable authorities have
announced them. I can’t under
stand why it takes 15 years to
train an elephant; you would
think they could send him to
night school or something to
speed up his education. And I
would never have guessed that
turkeys can get head colds, just
as I would never have guessed
that they can’t. Why camels
should have two rows of eye
lashes is a mystery to me—un
less the added mark of beauty
is supposed to make up for the
hunchback.
Mysteries, mysterie s—the
world is full of them. I don’t
know anything about electricity
Southern Presbyterians Hit
Oatholic-Protestant Marriages
Is Unwholesome For Family
Goretti is champion. The inci
dent is of an Irish country
school master’s reaction “that
awful day when some fellow
scrawled obscenity on the wall
of the playground.” He speaks:
“There is one among you who is
rotten—rotten to the core. What
wrong has he done? Sometimes
that makes my soul sick. The
eyes are the soul’s windows.
Through these windows good
and evil enter the mind. Into
the soul of each of you whose
glance rested for one moment
on the work of this boy’s hands
the seed of evil was born. Better
for that boy’s hand that it had
never been trained to hold a
pen, better for him that he, had
never been born to live to do
this vile thing. . . Good God
what must his mind be if this
is the foul thing that it casts
up!” The last exclamatory ques
tion, Father Connolly observes,
might well be asked of many
contemporary novelists.
(N.C.W.C. News Service)
ATLANTA — Leaders of the
southern Presbyterian church
reaffirmed here their 1946 stand
that Catholic attitude toward
mixed marriage makes whole
some family life impossible.
Five hundred commissioners
of the General Assembly of the
Presbyterian Church in the
U. S. (South) approved re-issu
ance of the 13-year-old state
ment.
The commissioners govern a
body of Presbyterfans which
separated from other groups of
the denomination at the time of
the War Between the States.
Their membership is about 850,-
000 persons served by about
4,000 churches.
The assembly originally had
before it an overture, or resolu
tion, on the subject of church-
state separation which voiced
Presbyterian disapproval “of
the Roman Catholic principle
of union of church and state
and its (the Church’s) system
of propaganda.”
In their final action on this
resolution, the commissioners
dropped specific mention of Ca
tholicism and instead voiced
their belief in church-state sep
aration.
The 1946 letter, whose re
distribution the assembly ap
proved, stated the Catholic at
titude toward mixed marriages
“makes- it impossible for a
wholesome family religious life
to exist and continually re
quires the Protestant to sur
render or compromise his per
sonal conviction.”
The letter continued that
“what is even more serious (is
that) it involves the signing
away of the spiritual birthright
of unborn children by denying
them the possibility of any re
ligious training in the home oth
er than that prescribed by the
Roman Catholic Church.”
“It is far better that the par
ties concerned should not marry
than that these tragic results
should follow,” the letter said.
The general assembly also
called for Christians to keep
safe the right of Negroes and
whites to meet voluntarily in
unhampered assembly and gen
uine fellowship.
It also liberalized its stand
ards for remarriage of divorced
persons. The assembly said a
minister can now perform the
marriage of divorced persons if
the clergyman is convinced
there is evidence of sorrow for
past wrongs and a desire to
avoid such actions in the fu
ture. Previously, adultery and
willful desertion were the only
grounds for remarriage.
except that it costs money and
is shocking when you touch it.
Spring follows Winter, bees al
ways build hexagonal cells, and
birds join all the people in fly
ing to Florida each Winter. A
scientist could tell me that a
certain species of fish chews
gum and, except for wondering
what flavor, I’d accept the state
ment without question.
The visible world we’ve been
studying for thousands of years
is still a mystery. Look how long
everyone thought the earth was
flat. Then we discovered it is
round. Now they tell us the
satellites show that the earth is
sort of pear-shaped (I thought
so long ago, but didn’t like to
say anything).
So we come to today’s 64c
question: If we accept so many
mysteries in our visible world,
why shouldn’t there be myster
ies in the invisible and spiritual
world? So often objection is
thrown up to us: “I can’t believe
in the Church because it wants
me to accept incomprehensible
mysteries. My reason lets me
believe only what I can under
stand.”
Talking about mysteries can
be confusing. These days the
average person thinks of Ellery
Queen and Sherlock Holmes
when you mention the word.
Or we use the term rather loose
ly, like when we say, “It’s a
mystery to me what’s sleeping
across the foot of my bed every
night since I really don’t own
a dog.”
The word mystery, however,
is a technical term of our reli
gion, meaning a truth which we
couldn’t figure out for ourselves.
And something which we can’t
fully understand even after it
is revealed to us by God. Our
doctrine of the Holy Trinity is
the classic example. Our reason
would never tell us that there
should be three Persons in one
God—and we have trouble
grasping the truth even after we
have been told it’s true.
Because we adhere to these
mysteries so firmly, some peo
ple get the idea that Catholics
are supposed to abdicate reason
and blindly accept these things.
It’s true that our doctrines go
above and beyond reason. But
we insist that it is most reason
able to accept such doctrines as
the Trinity. It is quite sensible
to believe them if God has re
vealed them to us—and rather
foolish to deny them, for that
matter.
It’s smart, for example, to be
lieve in miracles when we have
such reliable testimony that
they have happened. Much
smarter, in fact, than the man
who proclaims miracles impos
sible, without even examining
the evidence. There are many
people, you know, who say that
God’s revelation, the Trinity,
the Holy Eucharist, original
sin—anything supernatural, in
fact—are just impossible.
Being proud of our exalted
reason, we like to understand
everything completely. That’s
why faith requires some humili
ty. But why should God reveal
things we could figure out for
ourselves? We should expect
God’s truths to he above our
limited intelligence and experi
ence.
“But I‘m from Missouri. I
accept only what I can see and
understand.” Nonsense! we be
lieve germs exist because scien
tists tell us they do; we believe
George Washington lived be
cause historians tell us he did.
Very few of us—if any of us—'
can explain electricity or cen
trifugal force or photosynthesis^
Yet we accept them as true. It
would be more reasonable to
feel like the honest Newton,
( Continued on Page 5 )
416 8TH ST., AUGUSTA, GA.
Published fortnightly by the Catholic Laymen’s Association of
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Editor Savannah Edition Editor Atlanta Edition
JOHN MARKWALTER
Managing Editor
Vol. 39 Saturday, May 16, 1959 • No. 25
ASSOCIATION OFFICERS FOR 1958-1959
GEORGE GINGELL, Columbus Px - esident
MRS. DAN HARRIS, Macon Vice-President
TOM GRIFFIN, Atlanta Vice-President
NICK CAMERIO, Macon Secretary
JOHN T. BUCKLEY, Augusta Treasurer
ALVIN M. McAULIFFE, Augusta Auditor
JOHN MARKWALTER, Augusta Executive Secretary
MISS CECILE FERRY, Augusta Financial Secretary