Newspaper Page Text
PAGE 2—THE BULLETIN, November 11, 1961
Women's Counterpart Of Serra
NATIONAL OFFICES
FOR THERESIANS
A FOLK DANCE FOR FATHER
On. a recent tour of the Divine Word missionary activities in
New Guinea, Father John Schuette, S.V.D., Superior Gen
eral of the Divine Word Fathers stopped to chat with a
native dressed in traditional folk dance regalia. The festivi
ties were arranged for the visiting superor’s entertainment*
(NC Photos)
Creek Orthodox Monks
Lead A Spartan Life
On Barren Peninsula
Orthodox Conference
Shows Desire For Unity
PUEBLO, Colo. — The The-
resians, women’s counterpart
of the Serra Club, which has
been so successful in fostering
Priesthood vocations, estab
lished its national offices in
Pueblo, Colorado, this Septem
ber according to a recent an
nouncement by its founder,
Very Rev. Msgr. Elwood C.
Voss.
“The constitution of the
newly-formed group sets as its
goal to foster vocations to the
religious sisterhoods of the
United States through the
prayers, work and educational
program of its members,” re
lated Msgr. Voss.
Membership, actvie, honor
ary, or contributing, is restrict
ed to “practicing Catholic lay-
women of good character and
standing.”
“For active members there
is an opportunity for lay wo
men to actually work for vo
cations,” revealed the founder
of The Theresians. The month
ly luncheon meetings for act
ive members will be sparked
with talks by vocation experts:
These addresses will be aimed
at better informing the mem
bership about the nature of the
Sisterhood vocation. They will
also explain the work of vari
ous religious communities and
inspire zeal for the apostolate.
Theresian projects will be
similar to those of the Serra
Club which has sponsored hun
dreds of different programs
throughout the world.
In addition, The Theresians,
which has its central office at
330 Lake Avenue, Pueblo,
sponsors The Prayer Crusade
for Sisterhood Vocations. This
Crusade, now ten years old,
numbers 100,000 members
throughout the nation who
make a weekly holy hour for
the intention of a designated
religious community.
Honorary membership will
be conferred on mothers of
professed sisters. This privi
lege is a tribute to those who
have inspired the Sisterhood
vocation in their homes.
St. Therese of Lisieux has
been chosen patroness of the
organization. Most Reverend
Charles A. Buswell, D.D., Bish
op of Pueblo, is 'episcopal ad
visor; Miss Carol Miklich is ex
ecutive secretary.
New Dining
Facilities At
Sacred Heart
CULLMAN, Ala. — A mod
ern dining room and cafeteria
has just been completed at
Sacred Heart College.
The new cafeteria equip
ment is expected to cut the
present serving time in half.
A completely new dining
room has three wide, picture
windows which give a spacious
view of the scenic campus.
Walls and ceilings in the new
dining area have been deco
rated a soft egg-shell white
with pastel-striped wall cov
ers in a washable fabric, by
Richter & Sons of Cullman.
Mosaic floor covering and
beige and brown tiles complete
the color scheme.
Black globe chandeliers of
decorative wrought iron hang
in the foyer of the new dining
room and in the guests’ dining
area.
The college kitchen has been
completely modernized and en
larged. A new diet kitchen
has been added to care for the
special needs of students or
faculty in the infirmary.
A new guest dining room
has been completed also. This
fromal room has been decorat
ed with antique satin brocade
drapes and matching wall-pa
per. Green carpeting and chan
deliers complete the decora
tion.
By Father Joseph Mitchell
(N.C.W.C. News Service)
SALONIKA, Greece—Some
50 miles southeast of this
Greek city lies a tiny republic
without women.
It is the autonomous monas
tic district of Mount Athos,
center of monasticism for the
Orthodox world. Its population
and its government consist of
monks. For a thousand years it
has enjoyed autonomy, first
under the Byzantine emperors,
then under the Ottoman sul
tans, finally under the modern
Greek government.
The district comprises the
easternmost of the three pen
insulas that thrust south into
the Aegean Sea like the prongs
of a fork. Mount Athos itself
bunches up at the southern end
of the peninsula. The rocky
peninsula is forbiddijng and
difficult to reach.
Visitors to Mount Athos have
to obtain a special permit from
the Greek Ministry of Foreign
Affairs in Athens. No women
can get a permit. Police at the
small port of Dephni check
passports before allowing vis
itors to leave, usually by mule,
for the little republic’s capital
at Karyes.
At the capital the visitor
presents his permit to an offi
cial of the Holy Community, as
the government of Mount
Athos is cailed. After a short
delay he receives a letter
which enables him to visit all
the monasteries.
There are about 20 large
monasteries, a large number
of smaller ones, and an un
counted number of hermit col
onies. Of the 20 big mona
steries, 11 are of the commun
al or cenobitic type. In the
nine others, each monk lives
according to his own schedule,
in the tradition of some of the
great eremitical movements
of the East. Most of the mon
asteries are vastly underpopu-
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lated.
When my papers were in
order, I hurried on to the old
est monastery on the peninsu
la, the Laura. This monastery
is almost a thousand years old.
It was founded by St. Athan-
asios of Athos in 963. When
the saint arrived on the penin
sula, he found it already in
habited by colonies of hermits.
He welded some of the com
munities into a single group
of monks living and praying
together.
The monastery is very large,
but houses at present only
about 100 monks. The magnifi
cent main church, or “Catholi-
con” as it is called in Greek,
has served as a model f o r
many other churches on the
peninsula of Mount Athos.
In this church the bearded
monks gather every morning
at two o’clock to chant the of
fice. This lasts several hours,
and only after daybreak do> the
monks make their way to vari
ous chapels for the daily sung
Mass. This is called in Greek
ecclesiastical language the Lit
urgy. It is celebrated in the
main church only on Sundays
and certain feasts.
The monks perform various
tasks in the morning. They ga
ther for meals only two or
three times' a year, despite
their glorious, fescoed refec
tory. As a rule, they prepare
and eat their own meals in
their cells.
The library of the Laura has
a wealth of very ancient man
uscripts. Mount Athos has, in
fact, supplied Europe with
some of its most precious Eu
ropean manuscripts. For cen
turies this center of monasti
cism was a celebrated center
of theological learning.
Next to the library is the
monastery’s treasury, where
an immense number of pre
cious gifts have been stored
through centuries. Three
monks, each in possession of a
different key, have to be pres
ent to open the door of the
treasury.
Among the treasures was a
small icon of mosaic, whose
pieces were so tiny that from
a very short distance the icon
looked like a painting.
At four in the afternoon, the
sound of a hammer striking a
flat board summons the monks
to vespers.
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The author of the following
article is an American Jesuit
who covered the recent Rhodes
conference of the Orthodox
Churches for the N.C.W.C.
News Service. lie is a special
ist in Byzantine Church histo
ry, and his command of six
languages gave his special in
sights into the conference as it
proceeded. This is the first of
a series of four analytical arti
cles on the meeting.
By Father John F. Long, S.J.
(N.C.W.C. News Service)
The recent Pan-Orthodox
Conference on the island of
Rhodes brought into the
open the differences be
tween various branches of
the Orthodox Church. But
the conference itself was a
sign of a desire for unity.
The head of the Russian Or
thodox delegation pointed out
that the differences between
the various Orthodox bodies
were heightened in the past by
the close ties between Church
and State in many Orthodox
countries. But he said that the
breaking of these ties gives
hope for more united action in
the future.
Despite, their differences, the
Orthodox delegates were able
to agree on the agenda for a
projected pre-Synod—a meet
ing which would be the im
mediate preparation for what
would in effect be a general
council of the Orthodox
church.
The conference was more
widely representative of the
various Christian communi
ties of the Eastern tradition
than any meeting held in
over a thousand years—long
before the schism of 1054
severed totally their com
munion with the Holy See
of Rome. The meeting, held
from September 23 to Octo
ber 2, brought together offi
cial delegations representing
the anticent Orthodox Patri
archates of Constaninople,
Alexandria, Antioch and Je
rusalem, as well as the
younger Patriarchates of
Moscow, Serbia, Rumania
and Bulgaria.
There were also official rep
resentatives of the independ
ent Orthodox Churches of
Greece, Cyprus, Poland and
Czechoslovakia. The young Or
thodox communities of western
Europe, North and South
America and the Far East were
represented by delegates of
their mother churches and by
unofifeial observers. The only
Orthodox bodies not represent
ed were the relatively small
churches of Albania and Fin
land, and some groups, princi
pally Russian, which do not
maintain relations with their
mother communities.
Present, too, were official
observers from the ancient
Armenian Coptic, Ethiopian
and Syrian Churches, remind
ers of the great dogmatic
struggles which shook the
Church in the fifth and. sixth
centuries. The predominantly
Protestant World Council of
Churches also had official
observers, as did the Angli
cans and some other Christian
groups. A number of Catholic
priests, although not officially
representing the Holy See,
were present in private capa
cities.
The importance of a co
hesive unity among the Or
thodox Churches was repeat
edly stressed during the va
rious events of the confer
ence. This theme was quite
prominent in the eloquent
and moving sermon preach
ed at the opening Liturgy
(Mass) by the secretary of
the conference. Metropolitan
Chrysostom Conslantinides
of Myra. Another Archbish
op named Chrysostom, the
Metropolitan of Philippi,
who presided in the name of
the Patriarch of Constanino
ple, stressed it during the
course of his opening presi
dential address.
Speaking for the Russian
Orthodox delegation, Archbisto
op Nikodim of Jaroslavl and
Rostov praised the efforts be
ing made for unity and em
phasized the need for common
decisions made in a synod to
prevent individual churches
and groups from acting against
the general interests of Ortho
doxy. The heads of the other
delegations were no less em
phatic.
From all these public pro
nouncements as well as from
private conversations, it was
clear that the various Ortho
dox Churches were keenly
aware of their differences on
the practical level of concrete
action. It was Archbishop Nik
odim who put his finger on one
main cause of division — the
fact that, in the past, “un
natural unions between
Church and State led to a lack
of fraternal action” among the
various churches. Nikodim also
stated that there are better
chances for closer cooperation
since most of the churches are
now separated from the State.
A main problem facing the
Orthodox churches is the theo
ry of autocephaly. This is the
concept that each national
church, though bound by ties
of faith, worship and adher
ence to the ancient canons and
traditions, is completely inde
pendent iri its internal govern
ment and action.
How to reconcile this che
rished idea with the needs
for common actions was a
dominating question at the
Rhodes conference. Speaking
for the Church of Greece,
Meiropolitan James of Myii-
iene brought the question
into the open. He stated that
although autocephaly has
many advantages, its great
disadvantage is that it ■weak
ens the Church and makes it
helpless before a world
which, more and more, fends
towards common and united
action, whether for good or
evil. The Rhodes conference
was summoned by Pairiarch
Athenagoras I of Constani
nople in his capacity as first
among equals. Long years of
negotiations had gone into
preparing the official convo
cations.
The Patriarchate of Constan
tinople, once second only to
Rome in an undivided Christ
endom, had passed through
four centuries of harsh subju
gation under the Ottoman Em
pire. It had been torn by inter
nal dissensions and had seen
its authority constantly whit
tled away by the revolts of na
tional churches in eastern Eu
rope. In this century, however,
though its effective authority
is still a mere shadow of what
it once was, the Patriarchate
has seen its moral authority in
crease a great deal. More and
more, the other Orthodox
Churches, especially those of
the Byzantine traditions, have
been willing to rally around it
as a focal point of united Or
thodox action and as a center
for the reform and adaption of
the Orthodox Churches to the
modern world.
The Russian Orthodox
Church, on the other hand, has
been slow in joining this
movement. Only 50 years ago,
it was the largest, richest and
most active of the Orthodox
Churches. It was the official
church of a huge empire with
widespread missions in foreign
lands and with, a voice that
was often decisive in the af
fairs of the other churches.
Now, though it still remains
the largest numerically, the
Patriarchate of Moscow exists
in an officially atheistic state.
Its internal problems are a
very great burden. The influ
ence it once held in the Ortho
dox world has diminished con
siderably.
It has not always been
easy for the various Ortho
dox Churches to adapt them
selves to this new situation.
One indication of this came
during the conference itself.
The original program called
for the representatives of the
Pairiarch of Constantinople
to preside over all sessions.
In the first closed plenary
session, however, a resolu
tion supported by some Sla
vic groups was introduced,
to elect a president by secret
ballot. The precedence of
Constaninople would there
fore not be recognized. After
a heated discussion, this was
rejecied.
In combating this resolution,
one of the arguments present
ed by Professor Trembellas of
the University of Athens was
that, at the Council of Chalce-
don in 451, the legates of Pope
St. Leo the Great presided
over the council as representa
tives of the first See, even
though they were not bishops.
Though the Pope had separat
ed from the Orthodox Church,
said Professor Trembellas, the
principle remained: the first
See, now Constantinople, has
the right to preside.
Unity among themselves was
a prominent question at the
Pan-Orthodox Conference of
Rhodes. At the beginning,
there was definite tension in
the air as the various national
groups sought to> feel each oth
er out. There was apprehension
about how the Greek groups
would get along with the Sla
vic ones and, in particular,
what the actions of the Russian
delegation might be.
This tension lessened con
siderably as the days went on.
Personal contacts among the
delegates contributed to this.
A common determination to
make the conference succeed
was evident. Furthermore, the
delegations from behind the
Iron Curtain did not act as a
monolithic bloc. Some of them,
in fact, were definitely oppos
ed to the resolution for elect
ing a president and voted
against it.
Archbishop Nikodim, head
of the Russian delegation, did
make a long speech in which
he criticized the Vatican and
made remarks reminiscent of
statements coming from the
Kremlin. His remarks were
duly noted and were taken
into account in the final word
ing of some of the resolutions
but they did not affect the
general attitude of the confer
ence. Nor did the Archbishop
press them too much. Every
one seemed determined to ar
rive at some common action.
The conference accom
plished a great deal by
bringing together represent
atives of the different
Churches and helping them
to see their common bonds
and common problems. The
common recitation of the Ni-
cene Creed at the closing
session was a moving experi
ence, especially as it came
spontaneously and had not
been provided for in the
program.
The conference achieved un
animous agreement on the
problems which must be dis
cussed in a future pre-Synod.
The pre-Synod will determine
whether the Orthodox will ad
vance on the road of greater
internal unity, which could
also lead to unity with other
Christians, or whether they
will remain divided by nation
al and cultural rivalry.
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Vatican Radio ’
Brands Soviet
Blast “lad”
VATICAN CITY (Radio, NC)
—Vatican Radio has comment
ed that Soviet Russia’s “mad
decision” to explode a super
bomb despite worldwide ap
peals reveals the true face of
communism.
A Vatican Radio news com
mentary branded the Soviet
action “morally, politically, so
cially, economically and hu
manely blameworthy.”
It noted the “cynical refus
al” of Soviet authorities to'
heed the appeals and protests
of the United Nations, indivi
dual governments and scien
tific institutes.
“The thought of God, judge
of every free and responsible
human act and avenger of ev
ery individual and collective
injustice, did not prevent this
mad decision, for communism
does not believe in God,” Vati
can Radio said.
“The supreme principle of
human coexistence and broth
erhood did not prevent it, for
communism preaches hatred
and class struggle. Neither did
the anxiety of millions of wo- |
men and children, for the ma
terialism and totalitarianism of
communism does not recognize
the value of the human person.
“The explosion of the super
bomb confirms the true face of
communism . . ., a face in
which there is absolutely no
light of love and which re
flects only the tenseness of
hatred. The only resource of
hatred is fear and terror.”
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to God for our American heritage by...
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