Newspaper Page Text
PAGE 4—THE BULLETIN, August 22, 1959
JOSEPH BREIG
TRUTH IS
The deadliest danger in the
kind of thinking displayed in
the U. S. Supreme Court’s
“Chatterley” decision is this —.
that anarchy in the mind is ul
timately fatal to the American
way of life.
It has beep
fashionable of
late to de-
scribe that
way of life as
‘‘democracy.”
Up to a point,
this is all
right; but the
U. S. is a constitutional re
public.
it has also been fashionable
to talk as if the central genius
of the American way is simply
liberty. But the central genius
is liberty dedicated to truth.
The Founding Fathers were
not men who threw up their
hands with Pilate, asking cynic
ally, “What is truth?” They
were firmly convinced of cer
tain truths, and courageous en
ough to pledge their lives, for
tunes and sacred honor to de
fend them.
There is not tilt faintest hint
of blandly-smiling indifference
to truth in the Declaration of
Independence. Only men of
deepest conviction could have
written:
“We hold these truths to be
self-evident; that all men are
created equal; that they are en
dowed by their Creator with
certain inalienable rights . . .
that to secure these rights, gov
ernments are instituted among
men . . .”
The heart of the evil in the
“Chatterley” decision is not the
fact that it permits showings of
' a movie that advocates adultery
(which is a crime) as proper be
havior in certain circumstances.
This movie will have its little"
day, and die.
The heart of the evil is not
even the manacling of govern
ment so that lawmakers — if
the ruling stands unmodified —
will be forever prevented from
doing anything to curb the dis
semination of any lie, and ev
ery lie, no matter how poison
ous.
That, certainly, is a deadly
thing. But deadlier still is the
establishment of the principle
that law and government have
. no authority and no responsi
bility in the-realm of ideas and
their propagation.
The truly terrible error here
U. S. BASIS
is the failure to perceive that
order in the body politic cannot
rest upon anarchy in the intel
lect, and that as a man think-
eth, so he wiil eventually be,
and act.
Anarchy in thought can lead
nowhere but to anarchy in life.
And at this point we reach the
central destructiveness of bland
over-tolerance of falsehood.
THIS CENTRAL destructive
ness lurks in a fact demonstrat
ed by ail the experience of the
human race — that the one
thing mankind cannot at all en
dure is anarchy. In every situ
ation in man’s long history in
which anarchy has begun to
hold sway, humanity has turn
ed swiftly and often violently
to authority.
Nor has mankind stood upon
the order of its going. Even
despotic authority has been
found preferable to no order at
all. Humanity can abide tyran
ny more patiently than chaos.
Chaos cannot be tolerated at all.
What we all call democracy,
or the American way of life,
stands firmly upon certain huge
agreements about truth and
right. Destroy those agreements,
and you destroy America, and
invite dictatorship. You open
the way to the man on the.
white horse.
AMERICAN FREEDOM is
the orderly and authority-
respecting liberty of a people
who firmly hold certain basic,
principles — including, if it
comes to that, the principle that
adultery is wrong, not only in
itself but as a subversive at
tack on the family as the foun
dation without which no nation
can long survive.
It is all very well to say that
we allow an occasional atheist,
say, to rant on a soapbox; and
to preen ourselves upon our tol
erance for so doing. But it is a
far cry from an atheist on a
soapbox to the production of
movies preaching subversive
and criminal falsehoods to tens
of millions of American young
people.
Freedom of speech and the
press are precious goods; but
newspapermen ' would be the
first to assert that their free
dom gives them no right to
serve falsehood rather than
truth. And to hold government
helpless to do anything about
massive falsehood is to imperil
most gravely everything that
makes America what America
belovedly is.
Theology
For The
Layman
F. J. Sheed
OUR LORD AS WE MEET HIM
The feeling that we know the
story already can be a real ob
stacle to our hearing what the
Gospels are actually saying. We
flip through the first and second
chapter of St. Luke with a vague
memory of
Christmas
cribs, Christ
mas carols,
and Christmas
cards. We
move as: inat-
tentive ly
through the
four accounts
of the Passion and Death of Our
Lord with the feeling that we
have been through it all a thou
sand times in the Sorrowful
Mysteries of the Rosary.
Above all we bring to the
reading the popular picture of
Our Lord as a nice kind man,
easily pushed around, always
turning the other cheek, hap
piest when patting small chil
dren’s heads. So strong a grip
has this imaginary portrait that
it can prevent us meeting the
strong and complex Christ who
is actually there.
We must read, then, with the
determination to meet Our Lord,
for ourselves, as He is. A reader
coming wholly new to the story,
not even thinking he had heard
it before, would certainly be
come aware, after a while, of
what I may call a double stream
both of word and action. At
times Our Lord is speaking and
acting simply as man — a great
man, an extraordinary man, but
not more than a man. But at
other times He says things, and
does things that go beyond the
human: what He says and does
is either a claim to be super
human, or is utterly meaning
less. Nor will the word “super
human” long suffice. He says
things that only God could say,
does things that only God could
do.
I shall not attempt to illustrate
this double stream in detail. To
get real value from the experi
ence, each one should live
through It for " himself“m” the
Gospels. Ip a way he will be
(Continued on Page 5)
Question
Box
By David Q. Liptak
Q. Whal about the morality
of going on a blind date arrang
ed through a third party? One
of the girls at the office where
I work claims that it's always
wrong to go out on a blind date,
no matter what. Most of us
don't agree with her.
A. Whether or not the accept
ance of a so-called blind date
arranged through a third party
is permissible, depends largely
on two major factors: 1) the
definition of a blind date, and 2)
the over-all moral sense and
judgment of the third party.
IT WOULD BE WRONG, cer
tainly, for a young woman to
make a date to go out with a
man whose character and back
ground are: completely unknown
to her. For under such cir
cumstances she might find
herself dating either a person of
weak or poor moral qualities, or
else who is already married —
a divorcee, perhaps, still validly
wedded in the eyes of God.
This is not to say that it is
always blame-worthy for a
young woman to accept a date
with a man she has never met
or seen. On the contrary, if she
has reasonable assurance of the
free marital status as well as
the good background and cha
racter of her prospective blind
date, it would ordinarily be per
fectly all right in itself for her
to accept.
Such assurance can usually
be had if the third party re
sponsible for the blind date is a
person of sound moral princi
ples and proven prudence. But,
on the other hand, one could
not expect the selection of a
blind date by a third party to be
based on any higher standards
than the third party himself or
herself maintains in the matter
of dating. So that if the third
party is of dubious character
one would generally be bound
to decline.
The acceptance of a blind
date over the telephone or with
out. an intermediary of any kind
(Continued on Page 5)
| Jottings ...
) (By BARBARA C. JENCK3)
‘
• WHAT ABOUT “THE BEAT
NIKS?” Much publicity has cen
tered upon them and curiosity
has been aroused concerning
these “hip, cool, frantic young
Bohemians?” But are they saints
or sinners? Lawrence Lipton’s
new book calls them ‘.‘The Holy
Barbarians.” Lipton says they
are “holy in their search of
self, barbarians in their total
rejection of the so-called stand
ards of success, morality and
neurosis.” American poet-critic
Allen Tate, dismisses them as
“not worth discussing.” Best
selling novelist Truman Capote
in a recent PSJ interview spoke
of them as lacking a sense of
art and as exhibitionists.
John P. Sisk, English pro
fessor at Gonzaga University,
put them in 1he distinguished
company of Thoreau, Whitman,
Twain as a tradition of “sub- .
versive literature,” as he terms
it. They have been called
frauds, publicity seekers-, saints,
artists, geniuses, anarchists.
The fact remains that this group
of noncomformists in search of
“something” are very much in
evinence on the American scene
and challenging even the name
of “square,” I’d like to discover
just what it is.
• THE “CREDO,” if you will, of
“the beats” has been described ,
in part as: “The only way to
come to terms with life on this ,
planet careening to its doom is '
to face reality as it is, as one
meets it in all momepts of agony
and joy. Everything else is hoax .
or a deception. “The Square”
has his suburbia with a picture
window overlooking a grave- ,
yard or kids himself by chalking
political slogans on subway sta
tions. But the man who is ‘Beat’
knows that he is alone and that
his, problem is to learn to live
with that knowledge.” There is
nothing sensational there.
But Tom White who lived for
a time among the “the beats”
in San Francisco has a further
definition. He says “b e a t”
doesn’t mean dragged-out or
tired, as we would imagine. It
means that you are in tune
aware, sensitive to what’s going
on. In these terms, you see, it is
good to be “beat.-” Tom says
that “the beats” are definite
rebels who are punching in the
dark. They know what they do
not want but are not sure of
what they do want. He likens
them to the lost generation of
post World War I. In summation,
he says,' “They are looking for
life, but right now it seems too
far away for their, binoculars to
reach and there isn’t any focus
adjustment on the lens.”
Jack (“On the Road”:) Kerouac
has been called “King of the
Beats.” His novel’s Dean Moriar-
ty is a “beat” stereotype per
haps. He races across the coun
try, trying desperately to be part
of all things and to “dig” every
thing and as he goes he shirks
his social obligations. Dean
thinks that if he dashes madly
enough or travels fast enough
and has enough violent experi
ences, life will be laid bare to
him. He is a seeker but he seeks
in the wrong places in the wrong
way.
• PSYCHOLOGISTS, critics,
writers, educators, priests, other
beats, college students all have
expressed opinions on “the
beatniks.” To me, they are like
little boys in cowboy suits. They
affect the veneer of the artist
without possessing any of his
skills. Yet they demand our in
terest and concern because they
are seekers. They are on the
road, as we all are, in search of
something and spmeone. Father
Boardman of Notre Dame had
this to say on “the beats:” “we
would do well to search our
hearts as “the beats have done.
But only when the beat genera
tion becomes aware that the
beating, real existent heart of
man must have its emotions dis
ciplined will it ever contribute
something lasting to literature
and society.”
How
on
Do You
Facts o
Rate
Faith
'/W>
1-g
By Brian Cronin
1. Only two sacred vessels are needed by the priest to cele
brate Mass. One is the Chalice; what is the other? (a) The
Paten? (b) The Pyx? (c) The Lunette? (d) The Monstrance?
2. The New Testament contains only one prophetical book
which is: (a) The Acts of the Apostles? (b) The epistle of
St. John? (c) The Apocalypse? (d) The epistle of St. Jude?
3. The Benedictines are sometimes referred to as the Black
Monks. Who are the Black Friars? (a) The Jesuits? (b) The
Augustinians? (c) The Carmelites? (d) The Dominicans?
4. The “Cure of Ars” is a name given to: (a) A French shrine?
(b) A miraculous cure? (c) A famous French saint?
5. The benediction “Urbi et Orbi” is one given: (a) In the
Mass? (b) In confession? (c) In a mission? (d) By the Pope?
6. The First Friday devotion honors: (a) The Sacred Heart?
(b) The Passion? (c) The Immaculate Heart of Mary?
(d) The Seven Sorrows?
7. The practice of saying the Rosary was first promoted in
13th century Europe by: (a) St. Francis of Assisi? (b) St.
Ignatius of Loyola? (c) Pope John XXII? (d) St. Dominic?
8. Quadragesima is a word sometimes used for: (a) Lent?
(b) Forty Hours Devotion? (c) St. Peter’s Square? (d) Ad
vent?
Give yourself 10 marks for each correct answer below.
Rating: 80-Excellent; 70-Very Good; 60-Good; 50-Fair
Answers: 1 (a); 2 (c); 3 (d); 4 (c); 5 (d);
6 (a); 7 (d); 8 (a)
SHARING OUR TREASURE
'Get in Touch With Priest/
Advises Convert
By REV. JOHN A. O'BRIEN, Ph. D.
(University of Notre Dame) r r ,
What’s the most important
single step in helping a person
. into the fold after he has be
come interested in the Faith?
It’s getting him in touch with a
priest. Until that is done, he
flounders
around in un
certainty.
Lacking sure
guidance, he
doesn’t know
which way to
turn. When
he is brought
to a priest, he
receives expert guidance and
care and with God’s grace will
reach port safely. This is illus
trated by the experience of
Anne F. Ignalls of Unadilla,
New York.
“I was reared,” related Anne,
“as a Protestant. My mother
was a Baptist, my father was
unaffiliated, and I went to the
Methodist "'church chiefly be
cause my chum, the daughter of
a Methodist minister, invited
me. After graduating from high
school, I went to the New York
State Institute of Applied Arts
and Sciences in Binghampton,
where I met Clinton J. Peake,
a ‘chem’ major.
“Clint was a devout Catholic
and on our dates told me many
things about his Faith and how
much it meant to him. I visited
his family in Long Eddy and his
married sister Gladys Mirch in
Hancock. I couldn’t help but
notice the holy pictures and
sense the deep religious atmo
sphere in both homes.
“I noticed too that on Sun
day Gladys and the three chil
dren — her husband is a non-
Catholic — not only went to
Mass in the morning but also to
the Rosary Devotions in the
evening. She gave me a medal
of Our Lady to wear, evidently
wanting to share the joy and
comfort of her Faith with me.
It was the first medal I ever
had and I was beginning to see
how it keeps God and His saints
before our minds.
‘When Clint was drafted, I
was lonesome and hungered for
the comfort, strength and se
curity which the Catholic re
ligion gives its members. My
schoolmate, Barbara Braymer,
was going with Charles Borsav-
age, a Catholic. Like myself, she
wanted to know more about the
Catholic Faith. Mrs. Borsavage
kindly got in touch with Father
Stephen Valenta, O.F.M. Conv.,
at St. Cyril’s and arranged for
us to receive a course of instruc
tions.
“This was most important. No
longer were we groping in the
dark: now we were in the clear.
In a kind and friendly manner
Father Valenta answered our
questions and laid before us the
four mai’ks — one, holy, Cath
olic and Apostolic — which dis
tinguish Christ’s Church from
all the creeds founded by men.
The Apostles were all Catholics,
every word of the New Testa
ment was written by Catholics,
and Christ authorized the Cath
olic Church alone to teach in
His name.
“Like Barbara, I saw clearly
that the Catholic Church is the
true Church and determined to
join it. I hadn’t told Clint that
I was even taking instructions,
as I didn’t want to arouse hopes
which might not be fulfilled.
Imagine his surprise when I
told him I was being baptized
and would receive my first
Holy Communion on Easter
Sunday.
“Before I hated to go to
church alone. Now it doesn’t
matter because I go to worship
God, to join with the priest and
congregation in offering up the
Holy Sacrifice of the Mass and
to receive our dear Lord in Holy
Communion. Before I didn’t
really know how to pray. Now I
love to pray.
“Clint and I are married and
we have two children, Cath
erine and Joseph, who soon will
be learning to pray. I pray that
God will bless Mrs. Julia Bor
savage' for getting me in touch
with Father Valenta, for that
clinched the deal.”
Inclusion Of Birth Control
Information In Aid Programs
Seen Bonanza For Soviets
By J. J. Gilbert
WASHINGTON — A telling
political argument against in
clusion of birth control infor
mation in the U. S. foreign aid
programs is the propaganda
bonanza it will hand Soviet
Russia.
This point has been raised
here to encourage the govern
ment to resist proposals for of
ficial, tax-paid exportation of
“family planning,” a policy to
which many think the Drapper
committee reviewing foreign
aid has opened the door.
The Presidential committee,
headed by William H. Draper,
Jr., onetime assistant secretary
of the Army, is charged by
many persons with presenting
in its third interim reports a
veiled recommendation that the
U. S. supply birth control in
formation to nations which re
quest it.
Soviet Russia, in its efforts to
“aid” underdeveloped countries,
does not press birth control on
them as a remedy for their ills,
such as too large a labor force
or an alleged gap between suf
ficient production of goods and
population.
The USSR offers education,
loans, technical assistance and
trade, and boasts that its eco
nomic system is able to use hu
man beings in constructive
work and to meet all their
needs.
For example, the Russian del
egate to a recent meeting of the
United Nations Economic Com
mission for Asia and the Far
East, said: “The key to progress
does not lie in a limitation of
population through artificial re-
ducton of the birth rate, but in
the speedy defeat of the econo
mic backwardness of these
countries.”
Because of this Russian ap
proach, many think that if the
U. S. should decide to put arti
ficial birth control information
in its aid program, the highly
(Continued on Page 5)
Modem Generation Likes Monuments
THE
This generation no longer
waits, as did its predecessors,
for the judgment of history
upon the achievement of its
public servants before it seeks
to perpetuate their memory.
Secretary of State John Fos
ter Dulles has
been dead
only a few
weeks; yet al
ready a street
has been
named after
him in West!
Berlin and his
admirers in ill
this country are talking about
erecting a suitable memorial in
his honor.
EARLY LEADERS
RECOGNIZED LATE
The late Senator Robert A.
Taft, of Ohio, had been dead
only a few months when a me
morial foundation was estab
lished which subsequently,
with authorization of Congress,
erected a granite-housed caril
lon on the Capitol grounds, the
only memorial to. a member of
the Senate to occupy a site upon
government property.
Within a few months archi
tects will be invited to submit
designs in open competition for
a memorial to the late President
Franklin D. Roosevelt, who died
in April, 1945.
Seldom before in the history
of our country has a memorial
to a President been erected
within the lifetime of his im
mediate descendants. It was not
until 1833 that a movement was
started to raise up in the na
tion’s capital a monument to
George Washington, the Father
of his country.
BACKDROP
By JOHN C. O’BRIEN
Work on the obelisk, known
to millions of tourists as the
Washington Monument, was
started by the Washington Na
tional Monument Society, a pri
vate organization. Still uncom
pleted in 1876, the project was
taken over by the Federal gov
ernment under an act approv
ed by General Grant and was
brought to completion.
Nearly half a century was to
pass after the death of Presi
dent Abraham Lincoln before
Congress, in 1911, authorized
the Memorial to the martyred
President which now stands at
the west end of the Mall which
'extends westward from the
Capitol through the heart of the
city. The President’s son, Rob
ert Todd Lincoln, was ap
proaching his 71st year when
the final design for the me
morial was approved.
Recognition of Thomas Jeffer
son as one of the nation’s im
mortals come even later. It was
not until 1934 that Congress au
thorized the erection of the
Thomas Jefferson Memorial
which now stands on the south
bank of the Potomac River,
within view of the Pentagon.
Although the country
abounds in statues of Christo
pher Columbus, the Discoverer
of America, a national memorial
in the nation’s capital was not
authorized by Congress until
March, 1907.
OUTSTANDING
DISTINCTION
In a sense what was to serve
as a memorial to President
Roosevelt was erected during
his lifetime. With funds raised
by popular subscription a lib
rary to house the President’s
private papers and mementoes
of his private and public life
was erected in Hyde Park, N.
Y., and the president was pres
ent at the dedication.
A similar! library to preserve
the papers, of President Harry
S. Truman was erected in Inde
pendence,. Missouri, and admir
ers of President Eisenhower
raised a museum in Abilene,
Kansas, to house mementoes of
his military career. But these in
no sense, are. national memori
als, standing as they do on pri
vate property.
The projected national me
morial to President Roosevelt
will occupy a 27 acre tract of
government parkland midway
between the Lincoln and Jef
ferson Memorials. In design it
is expected to harmonize with
the existing structures.
Funds for construction of the
Roosevelt memorial will be
sought from private donors, al
though Congress has admitted
a responsibility to complete it
with government funds if the
private subscriptions prove in
adequate.; 1
Sponsors of the act, appropri
ating $150,0.00 , for the design
competition, maintain that
Roosevelt’s achievements right
fully should be commemorated
with an enduring national me
morial. They are confident that
he will rank as one of the na
tion’s outstanding Presidents.
But even if future historians
diminish his stature, Roosevelt
had one distinction that can- be
claimed' |orj no other President
and probably "will come to no
future President. He was the
only man elected to the Presi
dency four times by the Ameri
can people.
PEARLS & BASIC BLACK
A guy walked into a bar wear
ing a black silk suit, black
patent leather shoes, a black
turtleneck sweater, pearl ear
rings and a nine-strand pearl
necklace.
He had. himself a pink lady,
drank it and departed. Afthtfier
customer said to the bartender:
“Did you get a load of him?”
“What about him?” asked the
bartender.
“My gosh,” the man said, “a
black suit, black patent leather
shoes, a black turtleneck sweat
er, pearl earrings and a nine-
strand pearl necklace!”
“So?” said the bartender.
“And what else could you wear
with basic black?”
A priest, when he enters the
clerical state, begins to wear
basic black. Sister, too, wears
black throughout her life—with
out pearls earrings, pearl neck
laces, makeup or other frills.
This black garb, signifying'
their renouncing of the things
of the world, is their uniform.
They have no worry about what
to wear on a particular da}*-.
When I’m ready to go out, I
merely say to myself: “I think
I’ll wear my black suit today.”
No trouble.
Although wearing black is a
sign that those in religious life
have given up basic rewards
such as those of family life, the
privileges of being a priest,
Brother or Sister far outweigh
the sacrifices.
A priest, because he shares in
the priesthood of Christ, has the
breathtaking power of offering
Mass and forgiving sins. Broth
ers and Sisters have the consola
tion of devoting all their ener
gies to serving God directly in
His work.
I tell all this to my first-grade
chum. But he hasn’t decided yet
whether to be a jet pilot or a
priest. I have him almost con
vinced that his best bet is to be
a chaplain in the Air Force. His
constant question is this: “How
do I know whether I should be
a priest?”
The little fellow has plenty
of time to decide. But for older
folks, the answer is more urgent.
They want to, knOw now. It’s
especially a problem because
they usually think a vocation
should be more mysterious than
it really is.
Even though a true vocation to
the priesthood or the religious
life is a calling from God, very
few get personal messages from
the Lord Himself. I don’t know
any priest, in fact, who received
a tap on the shoulder or even
a gentle whisper in his ear.
To be specific about it, the
real vocation is the call from the
bishop. Or in the case of the
Brother or Sister, it's the accept-
V/Z
Father W harlnn’a
View
th© I teed or v
ance by the community. I know
this puts us back where we
started, because the young man
or woman wants to know this:
“How do I know whether I
should start on the road to the
religious life?”
Marriage is a vocation, too.
When a young man decides to
enter that state, he doesn’t look
for mysterious signs. He marries
because he’s attracted to that
life, and because he is (or should
be) convinced that the married
state is the best way for him to
please God and save his soul.
Detecting the signs of a call to
religion is not so different.
An attraction to the life, the
desire to be a priest or Brother
or Sister, is the first sign of a
calling from God. This doesn’t
settle the matter, of course;
other qualifications must be pre
sent. But a desire to give your
life to God’s service is an im
portant part of the thing called
vocation.
Sufficient health is another
requirement. That doesn’t mean
the ability to do a hundred push
ups (thank heaven — I can do
two, maybe). Rather, it means
the candidate can pass the or
dinary physical examination:
two eyes, two ears, some teeth,
one head, etc. A person enters
the religious life to work for
Christ, not to be a burden on the
bishop or the community.
Along with the other require
ments, average or above-average
intelligence is a good sign of a
vocation. Again, don’t get pan
icky. This doesn’t mean the abil
ity to figure out the square root
of 3,271 in your head (thank
heaven —I can add up 38 and
43 in my head, maybe). But can
didates for the priesthood, es
pecially, must spend many years
in study. Hard work will do
wonders with ordinary ability.
But he must have a mind capa
ble of digesting all the essentials.
Ordinary piety is a must. We
don’t mean the “halo” type,
haunting the Church at every
opportunity. Piety means more
the beginnings of solid convic
tion and an appreciation of the
Sacraments.
I would also list a fifth re
quirement: a sense of humor.
Not necessarily such an offbeat
sense of humor as mine. I mean
an ability to laugh at yourself, a
refusal to take yourself too seri
ously, a capacity for appreciat
ing how ridiculous things can
be. Without this sense of humor,
it is hard to keep things in their
proper perspective.
If you have lots of pep, if you
like to sing and dance and have
a good time, you would make a
good candidate for the priest
hood or religious life — if you’re
willing to make the necessary
sacrifices. The point is that we
don’t enter religion because
we’re disappointed in love, or
because we hate people, or be
cause we hate life.
Too many hoys and girls
worry needlessly, I think, about
how they can be sure. They
can’t. If they marry, they can’t
be absolutely sure this is the
right step. When someone starts
off on ta'ItJUrafey, he can’t fore
see all the obstacles. All he can
do is pray for a safe trip, seek
advice-about the route, check his
equipment-,--and start off.
The basic black of religion is
really the sign of the consola
tions and privileges of serving
God. Sure, a real priest or
Brother or Sister must also put
on many difficulties, many
sacrifices and crosses. But what
else can one wear with the basic
black of Christ’s service?
Gil]? lullrltn
41B 8TH ST., AUGUSTA, GA.
Published fortnightly by the Catholic Laymen’s Association of
Georgia, Inc., with the Approbation of the Most Reverend Arch
bishop-Bishop of Savannah, The Most Reverend Bishop of Atlanta
and the Right Reverend Abbot Ordinary of Belmont. Subscription
price $3.00 per year.
Second class mail privileges authorized at Motirpe, Georgia. Send
notice of change of address to P. O. Box 330, Monroe, Georgia.
REV. FRANCIS J. DONOHUE REV. R. DONALD KIERNAN
Editor Savannah Edition Editor Atlanta Edition
JOHN MARKWALTER
Managing Editor
Vol. 40 Saturday, August 22, 1959 No. 6
ASSOCIATION OFFICERS FOR 1958-1959
GEORGE GINGELL, Columbus President
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