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Theology for POAU MOVIE “CAPTURED”
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The Layman
(Continued from Page 4)
ceive from her.
There are spiritual souls out
side the Church which find it
unbearable that a woman should
be mother of God: for many such
the way of escape is to speak
of her as mother of the human
nature of Christ. But natures
do not have mothers. He who
was born of her as man was
God the Son. She was as totally
Iiis mother as yours is yours or
mine mine.
The other truth we shall con
sider in this connection is that
God died upon the Cross. Here
again I am reminded of another
street-corner question of about
the same vintage — “You say
that God died upon the Cross;
what happened to the universe
while God was dead?” The sug
gestion is made that it was not
God who died on Calvary, but
the humanity of Christ. But in
death, it is always someone who
dies, a person; and upon Cal
vary’s Cross, only one Person
hung, God the Son in the man
hood that was His.
Thus it was God the Son who
died — not, of course, in His
divine nature, which cannot
know death, but in the human
nature which was so utterly His.
Death, remember, does not for
any one of us mean annihilation.
It means the separation of soul
and body, a separation which at
the last judgement will be
ended. Upon Calvary, the body
that was God the Son’s was
separated from the soul that
was likewise His. And on the
third day, thereafter, they were
united again. In His human na
ture God the Son rose from the
death which in His human had
been His.
In our reading of the Gospels,
it is vital that we should never
forget that every word uttered
and action performed by Christ
is uttered and performed by
God the Son. With the words,
perhaps even more than with
actions, we shall find sayings
we are often tempted to call
hard. The one Person said I in
the divine nature and in the
human nature, in an infinite
nature and a finite nature. He
could say “ I and the Father are
one;” He could say “The Father
is greater than I” — it is the
same Person, uttering the truth
of distinct natures, but asserting
each nature as truly His own.
We shall look further at this.
Meanwhile note that one value
of reading the Gospels as I have
urged is the new light the read
ing will cast for us upon God
Himself. We tend to think of the
truth “Christ is God” as a piece
of information about Christ, and
so it is. But we shall suffer loss
if we fail to see it also as infor
mation about God. Apart from
it, we should know God so far
as our minds are capable of
seizing Him, in His own divine
nature. We should know Him,
for instance, as Greater of all
things from nothing; although
this is true, it is just a little
remote, we have no experience
of creating anything from noth
ing. But reading the Gospels we
see God in our nature, coping
with our world, meeting situa
tions known to us. Outside
Christianity there is nothing to
compare with the intimacy of
this knowledge. It is ours for
the having. It is a wonderful
thing to see God being God,
so to speak; but there is a spe
cial excitement in seeing God
being man.
Best Wishes
SEAY'S
IS MESSAGE OF FEAR,
DISTDUST OF CHURCH
HUGH JACKSON
GENERAL CONTRACTOR
AND ENGINEER
Phone ADams 6-8279
224 WEST BAY STREET
SAVANNAH, GEORGIA
By Russell B. Shaw
WASHINGTON (NC) — A
movie with a message will be
coming the public’s way this
fall, courtesy of Protestants and
Other Americans United for
Separation of Church and State.
The movie is called “Captur
ed.” Its message is fear and dis
trust of the Catholic Church.
“Captured” won’t win any
Academy Awards. In fact, it
won’t even be seen at neighbor
hood theaters.
But the POAU is hoping that
Protestants in various commun
ities will see in their church
halls, this “documentary” on
how the Catholic Church is try
ing to “capture” the nation’s
public schools.
A small group of invited
guests watched a pre-release of
the movie here. With a little
prodding from POAU associate
director C. Stanley Lowell, they
got the message.
Speaking informally before
the film was shown, Dr. Low
ell told his audience that one of
POAU’s biggest problems is
making people believe that
these “captive schools” exist.
However, he added, the inci
dents depicted in the film real
ly have occurred — “usually
not once, but many times.”
Dr. Lowell stated that “POAU
did not create these incidents.”
Fie complained that POAU is
often called an “anti-religious”
or “anti-Catholic” organization.
Instead, he said, POAU’s role
is that of a “surgeon.” He ex
plained: “We have not created
these situations, but rather have
tried to resolve them, to amel
iorate them.”
The film tells the story of a
typical young Protestant cou
ple, Bob and Mary Jackson, and
their school-age son, Richard,
who have just moved into the
town of Pleasant Hills.
At first all goes well. Bob is
happy with his job as a lino-
typist with the local newspaper.
Mary finds her new neighbors
friendly and courteous. But
QUESTION
BOX
. (Continued from Page 4)
was prophecy brought at any
time; but holy men of God
spoke as they were moved by
the Holy Spirit.”
THE OLD TESTAMENT is
replete with implicit references
to the fact of its inspiration.
Examples: the prophets spoke
in the name of God, predicted
future events in God’s name,
which events were fulfilled;
wrote down some of their words
in accordance with God’s com
mands. The New Testament
contains similar allusions to its
own inspiration (i. e., such
phases as “according to the wis
dom given him”; II St. Peter III,
14-16).
FROM TRADITION, it is cer
tain beyond doubt that the Bible
was written by God. Thus, the
Fathers constantly refer to it as
“inspired by God,” or as “con
taining indisputable truth.” Too,
SS. Cyril of Jerusalem and
Gregory the Great maintain that
God is the Author of the Bible,
and SS. Irenaeus, Jerome, John
Chrysostom and Augustine
wrote that God “dictated” the
Bible and “spoke” to us through
it.
THE DOCTRINE of the divine
inspiration of Scripture was for
mulated by the Church as early
as the fourth and fifth centuries,
when the first significant denials
of it were being widely pro
posed.
Q. Whal is the purpose of ihe
altar cards used during Mass?
Were they used in ihe early
Church?
A. The three altar cards (one
in the center, one on the epistle
side, and one on the gospel side)
serve to assist the memory of
the celebrant, and to spare him
the inconvenience of moving the
missal at various stages in the
Mass. The principal card, placed
before the tabernacle, contains
such prayers as the Gloria, the
Creed, the Offertory Prayers,
the sacred formulas of Consecra
tion, and the prayers said before
Communion. On the epistle card
are the prayers said by the
priest as he pours the wine and
water into the chalice, as well
as the Lavabo psalm, recited as
he washes his hands. On the
gospel card is reproduced the
Last Gospel (the beginning of
the Gospel of St. John), which
is read at the end of Mass.
According to Father Nicholas
Gihr in his classic work on the
Mass, the altar cards ‘ “were
gradually introduced only since
the sixteenth century,”
then complications begin.
During a lunch hour chat
with a fellow worker, Jackson
learns that several years earlier
the Catholics of Pleasant Hills
moved in on the local public
schools. Through a variety of
maneuvers —- not clearly speci
fied — they managed to have
the school staffed with Catholic
nuns. Their opponents were in
timidated into silence.
Bob’s friend tells him that the
school bus now comes for chil
dren an hour earlier than it
used to — so that the Catholic
youngsters may arrive on time
for Mass. Protestant children ei
ther have to “stand out in the
cold,” or stay in the church
basement — or go to Mass.
The Jacksons soon find out
what all this means in their
lives. Their son begins making
the Sign of the Cross before
meals. He informs his startled
parents that, according to what
he has learned from the nuns
in school, they are not really
married, since their wedding
was not performed by a Catho
lic priest.
Bob Jackson decides to act.
He makes a trip to the “cap
tive” school to have a talk with
“Sister Corelli,” Richard’s
teacher, who identifies herself
as a member of “the Order of
the Sisters of the Most Precious
Blood.”
During the conversation, the
nun informs Jackson that his
son goes to confession to a
Catholic priest at the school.
“Must he?” Jackson asks. “The
other children do,” “Sister Cor
elli” replies primly.
Jackson’s next stop is the of
fice of a local lawyer, who gives
him a lecture on the history of
Church-State separation — fol
lowed by a brushoff and a
warning that he may lose his
job if he persists in his cam
paign.
From the lawyer, Jackson
goes to the local superintend
ent of schools. The superintend
ent accuses him of being a “sec
ularist.” He then adds that “the
Roman Catholic Church is
above the Constitution.”
Bob Jackson is dumbfounded.
The last resort for the indom
itable Jackson is the editor of
the paper for which he works.
But the editor, identified as a
Catholic, can only advise the
young man to “get off the limb”
he has put himself on. He him
self would like to support Jack
son’s stand, the editor says. But
he has been cowed into submis
sion by unnamed pressures.
Jackson returns home dis
heartened. There, his wife in
forms him that they have bden
blacklisted by the neighbors as
a result of his one-man crusade.
And someone has broken their
front window, she adds.
Jackson refuses to quit.
“Maybe if this were Madrid or
South America someplace, I
would,” he says.
In the nick of time, POAU
appears on the scene. Jackson
Puts in a call to POAU execu
tive director Glenn L. Archer
— playing himself in the film —
and fills him in on the situation.
Glenn Archer makes a flying
visit to Pleasant Hills. In a talk
with Jackson, he tells the young
man that his situation is not
unique — that there has been
a “tendency” in recent years
for sectarian groups to “cap
ture” public schools. And, Mr.
Archer adds, he has often heard
the complaint, “I might lose my
job if I try to enforce the Con
stitution in my community.”
From there on, the tide
changes — although the film
does not make clear why. The
newspaper editor suddenly de
cides to run a page — one edi
torial denouncing “captured”
schools. He takes this step de
spite the pleas of “Sister Corel
li,” who tells him: “We were
counting on the salary money.”
The editor’s change of heart
mysteriously wins over the law
yer who had formerly ignored
Jackson. Even the school su
perintendent joins the band
wagon.
The movie concludes with a
scene in the editor’s office,
where he, the lawyer and the
school superintendent join in
congratulating Bob Jackson for
his courageous fight. Intones the
editor: “As a Catholic layman, I
think we should promote our
own parochial schools. But we
should not expect other people
of other faiths to support our
nuns.”
During discussion after the
showing of the film, the pre
view audience agreed that “we
ought to thank POAU for call
ing our attention to this serious
problem.”
Several members of the audi
ence complained that the
change of heart of the editor,
the lawyer and the school su
perintendent had taken place
all too easily. One man remark
ed, “You made the Catholic ed
itor give in too quickly.” Cath
olics, he explained, are “ada
mant” and “clinging.”
“You have to beat them over
the head,” he added.
But no one disagreed with the
basic premise of “Captured”—
that there is a Catholic conspir
acy to seize control of the na
tion’s public schools, and use
them for sectarian purposes.
A POAU pamphlet distrib
uted at the door to members of
the audience as they left drove
home this point. Entitled, “Cap-
tive Schools, An American Tra
gedy” it states in part:
THE BULLETIN, September 19, 1959—PAGE 5
“A captive school is a public
school which has been taken
over by- the Roman Catholic
Church and is operated as or.e
of its own parish schools. . .
“Roman Catholic priests be
lieve that they should either
(1) administer all schools, or,
(2) direct religious training in
all schools, or (3) failing in ei
ther of these, develop their own
private system of schools . . .
“What is the real meaning of
the captive schools? It is a sym
bol and a warning. It is a sym
bol of the control over educa
tion which the Roman Church
has always asserted for itself. It
is a warning of what this church
proposes to accomplish in nu
merous areas where it has a
large membership.”
Services For
Mrs. R. E. Lewis
DECATUR, — Funeral serv
ices for Mrs. Richard E. Lewis
were held September 8th, at St.
Thomas More Church.
Survivors are her husband,
and daughters, Misses Carol Ann
and Linda Helen Lewis, Bay
Village, and a brother, J. B.
Dumestre III, Avondale.
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