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Teresa Leroy Rose McDonald little new yorker shop "A LITTLE BIT OF NEW YORK IN DIXIE" Dixie Hunt Arcade Gainesville, Ga. Bed Wis he A CASEY'S SUPER MARKET PIEDMONT DRUG COMPANY 103 BRADFORD STREET GAINESVILLE, GEORGIA We Fill Any Doctor’s Prescription Davis - Washington Company “Everything for Building” MILLWORK LUMBER BUILDING MATERIALS 402 S. MAPLE ST. PHONES 4-5205 - 4-5206 GAINESVILLE, GEORGIA BEST WISHES FROM FIRST FEDERAL Savings & Loan Association Of Gainesville TELEPHONE LE. 4-1301 123 NORTH GREEN STREET GAINESVILLE, GEORGIA Wards Funeral Home Modern Chapel Facilities Air Conditioned 906 South Main Street Phone LEnox 4-5351 Gainesville, Ga. 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, THE DINETTE GOOD FOOD Across From St. Joseph's Infirmary JA. 3-9207 246 IVY ST., N. E. ATLANTA, GA. CLOUDT’S FOOD SHOP 1933 PEACHTREE N. E. TR. 6-7523 ATLANTA, GA. JOHN MARSHALL LAW SCHOOL 115 Forrest Ave., N. E. JA. 3-8550 “Around the Corner from Sacred Heart Church” Day And Evening Classes Quality Recapping New Tire Sales & Service BROWN TIRE CO. If You Can't Re-Tire — Retread CHAMBLEE, GA. 5039 Peachtree Rd. Glendale 7-6005 Robert Brown, Owner FOREST PARK BEAUTY SHOP PO. 7-4222 1254 Main Street Forest Park, Ga. EXTERMINATORS ULckson 2-7784 Free inspection Atlanta, Ga. (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. 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