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Theology for y iew p rom
The Layman
(Continued from Page 4)
shall here speak only of the first
three.
They are called “theological”
because they have God not only
for their end but for their ob
ject. It is worth our while to
pause upon the distinction. All
our actions should have God
for their end or goal, that is
they should be aimed to do His
will, to praise Him and thank
Him and bring us closer to
Him. But they cannot all have
God for their object. The organ
ist plays for the glory of God,
the cook bakes a cake for the
love of God; God is the end of
their action. But He is not the
object. The object of the one is
the organ, of the other the cake;
the organist who makes God and
not the organ the object of His
playing will produce strange
noises; the cook who makes God
and not the cake the object of
her action will produce an inedi
ble mess; neither will glorify
God.
The Moral Virtures have God
for their object they have
created things—how we shall
best use these to bring us to
God. But for the Theological
Virtures, God is object as well
as end. By Faith we believe in
God, by Hope we strive towards
God, by Charity we love God.
God is their object. God is
also in a special sense their
cause. They are wholly from
Him. By Faith we have a new
power in the intellect, enabling
us to accept whatever God re
veals simply because He reveals
it. We may see it as mysterious,
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(Continued from Page 4)
who said: “I know the 'laws of
attraction; but if you ask me
what attraction is, I really can
not tell.”
When God tells us something
of his mysteries, it is like our
trying to explain the difference
between red and green to a
blind man. We can be sure of
the truth of God’s revelation
because it comes through good
agents and our Creator can’t
lie to us. Our belief in these
things shouldn’t falter simply
because our minds are too puny
to grasp the “why” and “how”
of everything.
The great humorist, Ptobert
Benchley, once wrote: “India!
What mysteries does the very
mention of its name not bring
to the mind? (Answer: Myster
ies of the Deep, Mysteries of
the Arctic Wastes, the Lizzie
Borden Mystery, and Sweet
Mystery of Life.)” He was jok
ing. But we know that the very
mention of God’s name brings to
mind mysteries too vast for
our little minds to grasp. That’s
why it is such a tremendous
thing that the Creator sends
forth rays of light that can be
seen by sincere, thinking men.
we may feel that it is beyond
us, we may not see how to fit
it either with some other of His
revealed truths or with our own
experiences of life. But we do
not doubt that what He says is
so. By Faith the soul accepts
Him as the source of truth. And
it does so, not by its own power
but His. He gives the power,
not our own reasoning. He sus
tains Faith in us. Our hold upon
anything we have arrived at for
ourselves can never be surer
than the mental process by
which we got to it. Our Faith
rests upon God who initiates
and sustains it.
Faith is the root of the whole
Supernatural Life. With it some
Hope and Charity and the rest.
The soul is alive with them. To
its own natural life of intellect
and will, there is now added
this new and higher life. The
new life like the old is actually
in the soul, as the power of sight
is in the eye. And it never leaves
the soul unless we withdraw the
invitation.
Next issue we shall look more
closely at Hope and Charity,
with a glance at sin, by which
the invitation is withdrawn.
Question
Box
Weekly Calendar
Of Feast Bays
THE BULLETIN, Mav 16. 1959—PAGE 5
(Continued from Page 4)
the language of the people as
late as the ninth century, even
after the Barbarian Invasion,
simply because it was the most
perfected and practicable lang
uage of the times.
Other tongues began to exist
from the ninth century, but pri
marily as spoken (or vulgar)
dialects rather than polished
written languages. Thus French,
the most ancient of the Ro
mance langauges (i.e., those de
rived directly from Latin) did
not assume solid literary form
until the eleventh century.
There was no Italian as such
until the twelfth century. Dan
te’s era. Spanish was not stan
dardized until the fourteenth
century. Among the Teutonic
languages, the story is about.
the same. Thus, while Modern
German is ultimately rooted in
eighth century dialects, it did
not achieve status as a language
until at least the thirteenth cen
tury. And the bases of Modern
English date from only the
fourteenth.
So that until the fifteen cen
tury (in general), there just was
no vernacular capable of sub
stituting for Latin in the litur
gy; none was as yet sufficient
ly perfected in form or grace.
Consequently Latin was retain
ed by the Church; and not only
by the Church, but by the
courts, universities, arts and
sciences.
The first Protestants, for that
matter, thought and wrote in
Latin. Luther’s theses were
written in Latin. Originally re
luctant to reject Latin Luther
even employed it for his cere
monial, the Formula Missae et
Communionis. Calvin also used
Latin, and wrote his Institutes
in it. It was only afterwards,
when the Protestant principle
evolved that the Mass was not
a sacrifice, that Latin was drop
ped.
During the past three cen
turies much time has been giv
en to the problem of the ver
nacular. And the Church has
recognized, as Pope Pius XII
pointed out in his masterful
Mediator Dei, “the use of the
mother tongue in connection
with several of the rites may be
of much advantage to the peo
ple.” (There has been much re
cent experimentation in this
matter, as evidenced by the new
ritual and the Easter Vigil Serv
ice.)
Fr. O'Brien
( Continued from Page 4 )
the days of Peter, the Real Pres
ence of Christ in the Holy Eu
charist, the infallible authority
with which she was clothed by
her Founder, Jesus Christ —
all these were like Christ’s sig
nature upon the Church, vouch
ing for her divine character. As
I was but 20, Father thought
that I might wait till I return
ed home and became of age be
fore embracing the Faith.
“Back at the University of
California, Father Francis G.
Quinnan, C.S.P., gave me an
other splendid course of in
struction and received me into
the Church in October 1946. I
had come home at last. Great
indeed was my happiness and I
sought to share its source by
working with the Legion of
Mary. There I met my wife-to-
be, Margaret Casey, a fervent
Catholic. God has blessed us
with four children, and we hope
to share our Faith with many.”
The moral? Put a pamphlet
rack in a public place or oass
on one namnhlet a month. Soon
you will have a convert to
your credit.
The chief argument for the
use of the vernacular has no
thing to do with the assump
tion that it would increase “un
derstanding” of the Mass. Cer
tainly the missal insures an un
derstanding of the Mass, even
in detail. Rather the argument
for the vernacular is that it may
bring the mass of the faithful
to a better realization of the so
cial nature of the liturgy, and
of the need for their active par
ticipation in it.
Many practical difficulties
must still be solved however.
Are all vernaculars to be per
mitted? Can all languages ex
press the the form of the Mass
exactly? Will the vernacular de
tract from the awesome dignity
of the Mass? Will it prejudice
uniformity of rite? And so on.
These are questions that can be
answered only on the basis of
empirical study.
(N.C.W.C. News Service)
SUNDAY, May 17 — Pente
cost, the birthday of the
Church, which commemorates
the descent of the Holy Spirit
Upon the Apostles. Generally
this date is the feast, of St. Pas
chal Baylon, Confessor. A
Spaniard, he was born in 1540
and became a Franciscan Bro
ther. He was noted for his hu
mility, penance, and prayer, and
his devotion to the Blessed Sac
rament at the Altar singled him
out as the Saint of the Euchar
ist. He died in 1592 and was
canonized in 1690. In 1897 Pope
Leo X‘III proclaimed him the
Patron in Heaven of Eucharistic
Congresses.
MONDAY, May 13 — St.
Venantius, Martyr. He was be
headed for the Faith at the
age of 16 at Camerino near An
cona, Italy, in the persecution
under Emperor Decius about
250. Two other Christians are
said to have died with him.
TUESDAY, May 19 — St.
Peter Celestine, Pope-Confes-
sor. He was born in Abruzzi,
Italy, in 1221 and became a
Benedictine monk. He founded
the Celestinian congregation.
After the death of Pope Nich
olas TV, he was elected Pope in
1294 but resigned four months
later and returned to the mon
astery at Mount Morrorje. He
died in 1296 and was canonized
in 1313.
WEDNESDAY, May 20 — St.
Bernadine of Siena, Confessor.
Scion of a noble family, he was
born in 1380 in Siena, and after
serving the sick in public hos
pitals joined the Franciscans.
He declined several appoint
ments as Bishop, but was elect
ed Vicar General of his order
and accomplished great reforms
among its members. According
to tradition, he was cured of an
impediment of speech through
the Blessed Virgin. He died at
Aquila in 1414 and was canon
ized five years later.
THURSDAY, May 21 — St.
Valens, Bishop, and Compan
ions, Martyrs. Little is known
of St. Valens except that he was
a Bishop of the early church.
Tradition adds that he and three
Christian youths were put to
death for the Faith.
FRIDAY, May 22 — St. Rita,
Widow. She was an Italian and
after 13 years of married life,
lost her husband and two sons.
She became a nun under the
rule of St. Augustine at Cas
sia and in her later life was af
flicted with a painful malady,
which she bore with patience
and prayer. She died in 1456
and is said to have had the pow
er of miracles both during life
and after death.
SATURDAY, May 23 — St.
Desiderius of Langres, Bishop-
Martyr. Traditions concerning
the saint who was Bishop of
Langres, Frances, conflict con
cerning the time of his reign
and martyrdom. Generally it is
agreed that he died in the third
century. It also is agreed that he
sei’ved in northeastern Gaul and
that, during a raid by Teutonic
barbarians, he boldly sought out
their chief and begged mercy
for his followers. He was struck
down and his blood stained the
Book of Gospels he held in his
hand. Many churches have been
dedicated in his honor.
Spend your time practicing
religion—not talking about it.
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