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PAGE 6—The Southern Cross, January 19, 1963 After 100 years of residence in Columbus, the SISTERS OF MERCY have the permission of their Mother Superior to drive a car. By virtue of the distance between the downtown convent and the St. Anne’s Grammar School and Pacelli High School (both schools being staffed by the Sisters) Rt. Rev. Msgr. "Herman Deimel, pastor of St Anne's Parish, purchased the new car, a Volkswagen station wagon, for the Sisters. The two tone, green vehicle seats 10 passengers and formal blessing ceremonies were held recently at the schools' parking area. . Bids for the construction of the new BENEDICTINE MILITARY SCHOOL building on Seawright Drive (Sav’h.) will be opened January 25 at 3 p.m. The new school, which will accomodate 600 boys, will be air- conditioned. It will contain 20 teaching spaces and two lecture rooms. The gym will seat 1,000. Bids for the construction of a monastery, chapel and cafe teria will be invited as of the above date. The master plan for the projects also calls for church and dormitory buildings to be erected in the future. Laetare Sunday, March 24, is the definite date set for the reopening of the upper CATHE DRAL OF ST. JOHN THE BAP TIST. The official opening will take place with a Solemn Ponti fical High Mass at 8 p.m. Not in place for the opening will be a marble altar rail and marble pulpit which will arrive at a later date. Well over one- third of a million dollars has been spent for the entire re novation program. On January 10, WILLIAM F. HENNESY, JR., donated his 64th pint of blood to the Savannah Chapter of the Red Cross, a total of eight gallons, thereby setting a local record for indi vidual donations. Hennessy is a special agent of the Internal Revenue Service. . .At the regu lar monthly meeting of the Ba ker High School (Columbus) Chapter of the Future Home makers of American FATHER WILLIAM DOWLING of Our La dy of Lourdes Church (Colum bus) was the guest speaker. This month’s program topic was “Preparation for Marri age.” “The most important thing in preparation for mar riage is to learn how to love,” said Fr. Dowling. And he con tinued “Love, essentially, .is the wishing of good for some one else. The ideal of love is Christ on the Cross. If you really want to learn how to love look at Christ and His life.” . . .The Cardinal-Archbishop of Boston, RICHARD CARDI NAL CUSHING, recently re vealed that he raised $1 million to help liberate prisoners from Cuba. His Emminence said he finally identified himself as the often rumored “mysteriousdo nor” because of pressure from news sources . . . MRS. BAR BARA (J. Y.) SCHAAF is this year’s Savannah’s Mother’s March of Dimes Chairman. In cluded as honorary generals are MRS. MAURICE J. MAYNARD, JR. and MRS. EMMETT MOY- LAN. The Mother’s March will begin January 31. Volunteer workers are invited to call headquarters Adams 2-1609 for further information. It is sin cerely hoped that not many of our Catholic mothers will be found wanting in donating some time to this laudable work . . . An official “welcome back” meeting at which the RT. REV. MSGR. T. JAMES MCNAMA RA, rector of the Cathedral, was honored was held by the Cathedral Men’s Association on Sunday, the 13th. Monsig nor recently returned from the Ecumenical Council in Rome. Well over eighty men from the parish gathered for the 8 o'clock Mass and received Ho ly Communion in a body. A breakfast was held in the Ca thedral Day School Cafetorium. Following the breakfast a re cording of Dr. John Furbay’s “Four dreams of man” was heard. Dr. Furbay, director of world education for Trans - World Airline, is a promin ent educator and platform lec turer. MR. JULIAN HALLI- GAN is president of the parish organization . . . JACK T. Mc- CUSKER has been named man ager of Savannah’s Sears, Roe buck and Co. store. A native of Iowa, Jack was formerly of Sears in Atlanta. He and his wife have eight children. Next Deadline Jan. 21 Fr. Lawrence A. Lucree P. O. Box 180 Savannah, Ga. The Church And Politics Following is part two of a 3-part translation of an ad dress on “The Church and Politics” made to newspapermen at the Vatican Secretariat of State on November 9 by Msgr. Igino Cardinale, Chief of Protocol. Msgr. Cardinale says'that when overriding spiritual or moral questions are at stake in the political sphere or when a group of nations “unanimously” seek the good offices of the Holy See as med iator, the Vatican is bound to enter the area of temporal politics always maintaining a nonpartisan attitude. It is easy to understand that direct power in spiritual matters resides in the Pope. The Church, by divine insti tution, is the guardian of Re velation; everything that re lates to the Faith and Church customs falls directly under him. It is true that the particular position of the Church in the Middle Ages, when it was re garded as having universal au thority and when nations rec ognized in the pope the su preme judge of Christianity, ap pears to suggest the opposite. However, a careful study of his tory and of documentation shows New Saint (Continued from Page 1) tolate which he entrusted to the patronage of Our Lady, Queen of the Apostles, and which he made completely dependent on the wishes of the Holy See. Pope Gregory XVI approv ed the society with a “thou sand blessings” on July 11, 1835. Laymen were enabled to take part in the society’s apos- tolate through the formation of the society’s third order which now has more than 200,000 members. In his personal life the new saint practiced many forms of physical penances. In his rooms, which are still pre served in Rome, can be seen a number of scourges which he used to mortify his flesh. He had a great devotion to Christ's Passion and collected a num ber of paintings which stressed the agony of Christ. He slept only about four hours a night, sometimes on a meager bed, but often on the floor. Frequently he would re turn home late at night bare foot because he had given his shoes to someone who needed them. Blessed Vincent organized schools for shoemakers, tail ors, coachmen, carpenters and gardeners to give them a broad er education. He set up an in stitute to teach farmers how to be better farmers. During the cholera epidem ic which ravaged Rome in 1837, Father Pallotti and his newly formed society turned their at tention to the many sick and dying. Heedless of their own danger, members of the society nursed the sick and opened soup kitchens to feed the hungry. Father Pallotti risked his life repeatedly that year to bring Communion to the dying. In 1838, he opened an asylum for the needy sick and in 1843 he founded the first convent of the Pallottine Sisters. Among his pastoral inno vations was the establishment of an eight-day campaign of prayer for the reunion of Easter Chris tians. This consisted of the celebration of Mass in a differ ent Rite each day of the oc tave of the Epiphany. The oc tave was supressed in March, 1955, but the custom is still observed in Rome’s Saint ‘An drea della Valle church. Exhausted by ceaseless ac tivity and asceticism, St. Vin cent died of pleurisy at the age of 50 on January 22, 1850. Pope Leo XIII who had known Father Pallotti personally said that he would not hesitate to consider him a saint. The cause for his beatifica tion was opened shortly after his death. In 1887 he was de clared Venerable and on Jan uary 22, 1950 — one hundred years to the day from his death — he was beatified by Pope Pius XII. His cause was reopened in 1953. Evidence of two miracles was introduced. One of these dealt with the curing of Father Adalbert Turowski, S.A.C., for mer Superior General of the Pallottine Fathers. Father Rur- owski was cured in December 1950, of a postoperative infec tion with acute heart complica tions. The second miracle was the healing of Angela Bolsorani of Roccasecca, Italy, who was suf fering with a malignant car buncle and blood poisoning. The body of the new saint is preserved in the small Church of St. Salvator in Onda which is attached to the present gen eral house of the Pallottine Fa thers in Rome. that the basis and explanation of pontifical action, which so often spared Christian civilization from ruin, was nothing more than the legitimate exercise of indirect power. Indirect power may be defined as the right of the spiritual au thority to intervene in temporal matters when superior spiritual and moral interests are at stake. In other words, the pope, considered as head of the Uni versal Church, and not as tem poral sovereign of the State of Vatican City — where he ob viously exercises direct power also over temporal matters enjoys a true and proper juris diction over the temporal not as such but only in that which touches upon the following: the spiritual order of the salvation of souls, the integrity of the Faith and of custom, the free worship of God and the inde pendence of the Church in the exercise of her mission. All of this is theologically expressed in the words “ratione peccati”; thdt is, when it is a question of defending religion and morals against the sinful action of the state or of an in dividual in a particular tempor al situation, the Church has the right to take recourse to indirect power for the pre servation of the spiritual order. Thus it could happen that the pontifical authority might ex tend also to the political field. The Church, in fact, as Pius XII affirms, cannot renounce the duty assigned to her by God to intervene with her authority, not in technical things, for which she does not have either suit able means or the mission to deal, but in all that is rela ted to morals and religion. The Church has always rec ognized the perfect sovereignity of the state in the merely civil field. It is the task of the su preme civil authority to re gulate social life according to the dictates of an order un changeable in its universal and moral principles. It must make easier for individuals the attainment in the temporal order of physical, intellectual and moral perfection and not impede them in the achievement of their spiritual and super natural aspirations. It is the essential duty of the public au thority to guard the inviolable sphere of the rights of the human person and aid him in the fulfillment of his duties The Church does not consider it legitimate to intervene un justifiably in the government of things of the world in pure ly temporal questions. She lim its herself to point out the du ties that are incumbent upon citizens byjqreason of the na rural and positive civil law, and she interprets and applies the moral law in concrete in re lation to the particular circum stances in force. She is, how ever in her full right when she wants to prevent the civil pow er from impeding in any way the higher interests that re late to the eternal salvation of man; from endangering and transgressing on such interests with unjust laws; from attack ing the divine constitution of the Church; from hindering the ex ercise of her mission; and from trampling over the sacro- sant rights of God in society. The voice of the Church, as Pius XII said with feeling, can - not be stifled when a nation is wrested with violence and cun ning from the center of Chris tianity; when her ministers are being thrown in jail be cause they refuse to apostatize; when the faithful are persecut ed and arrested; when parents are being deprived of the right to educate their children ac cording to the dictates of con science; when a state invades the field of the Church and aims at establishing a form of “na tional church” to make it its own puppet. In so doing, the Church not only defends the rights of God and of souls, but becomes the true and often the only champion of freedom against state absolutism. Secularists and totalitarians will call all this an unjusti fied interference of the Church in the political field; but in truth it is a matter of the free and rightful exercise of a right and a duty that the pope could not in any way neglect without incurring very serious guilt. RUSSIAN MONKS ARE DOMED TO EXTINCTION - Doomed to extinction because new members are not possible, the Russian monks of Mount Athos, Orthodox monastic strong hold, are striving to live out their remaining years in the tradition of their ascetic predecessors. The monastery of St. Panteleimon (shown above) which once boasted over 500 monks is now reduced to 30; many of the smaller Russian houses have only one monk. Before World War I, the Russian monks outnumbered the Greek monks, but the Greek government now bars any Russian from Mount Athos. - (NC Photos) Mount Athos’ Monks Doomed To Extinction The author of the following article, a Byzantine Rite Jesuit assigned to the Russian Center at Fordham University in New York, recently spent several weeks studying Orthodox monas tic life on Mount Athos, a font of spirituality for Orthodoxy. In the light of current attempts for closer interreligious under standing, his article can give Catholic readers a new look at some facets of the Orthodox Church. By Father George A. Maloney, S.J. (N.C.W.C. NEWS SERVICE) One of the saddest experiences for a visitor to Mount Athos is to see the reduced state of those monks from communist-ruled Russia, Rumania, Bulgaria, and Serbia. Of these, none are more pa thetic than the Russians, because none had a more glo rious, spectacular history on the Holy Mount than they. Be fore the First World War, with, approximately 4,000 monks on the Holy Mount, they out num bered all the Greek monks. Now their number is miserably re duced, due to the interdict on the part of the Greek govern ment barring any Russian monk from coming to the Holy Mount from Soviet Russia. With no fresh recruits possi ble, the monks are left to die away slowly, with the possibili ty that the Greek monasteries will take over their great churches and lands. The young est monk from what is now the Soviet Union that I found on Mt. Athos was one from Corpathian Ruthenia, now 57 years old. But the normal age seemed to be about 80 and the normal activity, lying in bed in the infirmary The very first Russian monk whom I met upon my arrival at the governmental seat of Ka- ryes was Father Ignatius. He brought me to his monastery where I slept overnight. It once had 60 monks; now he i<= all alone. The next day I met Fa ther John, of the monastery of St. John the Theologian (the Apostle), where there were for merly 90 monks. Now he is the only one, over 80 years old and paralyzed. The large skete belonging to Vatopedi, St. An drei or Serai (the Palace), be fore the Russian Revolution of different origin may offer the world a spectacle of loyal collaboration, of reciprocal integration of various energies and interests: all unanimoulsy aspiring to the common good and to the elevation of the people. The Pope wishes that the Second Vatican Ecumenical Council collaborate particular ly in this work in order, as the Pope hopes, “in the doc- reinal structure and in the pas toral action that it promotes, it may express the desires of peoples and travel the path that Providence has marked for everyone, so as to cooperate in the triumph of peace and render more noble, more just and deserving for everyone this terrestrial existence.” “The bishops, shepherds of the flock of Christ from every nation under heaven.” (Cf. Acts, 2,5) will recall the con cept of peace not only in its negative expression, which is a detestation of armed conflicts; but more so in its positive requirements, that ask of every man constant knowledge and practice boasted between 500 and 600 monks. Now it is a skeleton of empt;' rooms with an occas ional shuffling monk walking down quiet corridors. Six of them, 11 age between 75 and 90, rei lain to dream of the glories of this quasi-monastery which sought for so many years to gain recognition as one of the 20 main monasteries. Due to the majority of Greek votes cast against its admission as a monastery, it had to be con tent with being a skete, bigger than three-fourths of the other main monasteries. The monas tery of the Prophet Elias had 250 monks and now possesses only 11. Apparently doomed to extinc tion, these Russian monks faith fully carry out as perfectly as they can their liturgical ser vices and maintain a high level of monastic discipline while they await the inevitable day when they cannot carry on any longer. How often I had heard from them their plea, “Stay with us, ” as they stretched out their hands to say good bye to me! It was like one sinking in the ocean, yet who tries desperately to grasp a link of hope. One American of Russian descent tried the life, but returned to America after two months. The life is difficult and the life-line of vo cations in Russia itself has been cut off by the Greek govern ment. Admist all this dismal fatal ism of inevitable extinction, it was for me a distinct joy to visit among these Russian monks. I found everywhere a greater warmth in receiving a visitor, a greater spirit of com munal discipline and more care in performing the church ser vices than I found in the Greek monasteries. Monks who seem ed to step directly from Dos toievsky's novels bowed low upon meeting me, kissed me when I left, called me always by my first name. There was no prejudice because of the fact that I was a Catholic priest. St. Andrei’s monastery, built only in the middle of the 19th century, possesses the largest church on the peninsula, so richly decorated that it received the name of the “palace”.Now the six monks conduct all their services in a small chapel while the largest church on Mt. Athos remains locked. At St. Pante leimon monastery, or the so- called Roussiko, I was told that in former days to accommo date all the monks, they had 26 different chapels. The main “katholikon” or central church is that of St. Panteleimon, of late 19th-century architecture. Here services are bi-lingual— in Greek (there are only 3 Greek monks here) and in the tradi tional Slavonic. The handful of remaining Russian monks not assisting in the katholikon cele brate their church services in two parallel chapels—actually full-size basilicas with a flat roof and separated by a series of columns--that of the Holy Veil and that of St. Alexander Nevsky. The tall, imposing al tar screen, made of wood and guilded with gold, gives the im pression of a fairy-tale palace. Before I left, I bade fare well to the abbot of St. Pante leimon. He bowed lowly and asked pardon of me for the sins and mistakes he and his monks were guilty of. “What did you do wrong?” I asked him perplexed. “We have sinned greatly against God. This emp tiness in our monasteries is the punishment for our sins. When I came to this monastery there were 4,000 Russian monks on Mt. Athos. It was like a craze among monks in Russia, to come to Mt. Athos in order to save their souls. But what hap pened? Instead of staying in Russia where they would have befen great saints like Sera phim of Sarov, they came here and soon began to drink and to forget their noble angelic call ing to become true monks. The Russian monasteries on Athos became too rich.” The superior of St. Elias the Prophet told me the same thing: God is punishing the Rus sian monks for their former wealth in lands and benefices. These few remaining monks strive to live out as faithfully as possible the few remaining years of their earthly life in the traditional monasticism of their ascetical predecessors on Mt. Athos. What will happen after those few years they do not know. Yet each Russian monk on Mt. Athos, as I my self heard so often expressed expects from the hands of God some miracle that will once again restore Russian monas ticism on Athos to its former glory. Law Dean (Continued from Page 1) of education, can comply with the First Amendment if it makes available funds for structly se cular purposes in all schools.” Father Drinan acknowledged the so-called “permeation” ar gument against aid to secular education in Catholic schools— namely, that even secular sub jects are so “permeated” with religion in Catholic classrooms that public funds cannot be used to support their teaching. He said this argument “must assume. . .that the State is constitutionally required to seek out ways to carry out its secular objectives which will not give even incidental aid to religion.” The opinions in the Sunday law cases, he declared, “ex pressly deny the existence of any such constitutional require ment.” Father Drinan argued that “permeation” by values of some kind is inevitable in every textbook and all instruc tion -- even in the public schools. He continued. “If the State therefore can not constitutionally give public money for instruction in secu lar subjects if religious values are commingled in the instruc tion, the State is equally dis abled from financing instruction in secular subjects where the orientation of the instruction is, by silence or by implication, permeated with a secularistic outlook. “Those who argue against Federal aid for Catholic schools because there exists in these schools some permeation of secular subjects with sacred values must be prepared to ac cept the major premise of their argument—the assumption that the orientation of secular hu manism is the only type of edu cational orthodoxy which the State can subsidize.” Father Drinan pointed out that in recent decisions the Supreme Court has indicated that it con siders the establishment of re ligion clause a source of rights independently of the freedom of religion clause of the First Amendment. Following up this line of thought, he said, advocates of Federal aid to Catholic schools can argue that the establish ment clause is violated by a program of Federal aid to edu cation which subsidizes only the secular humanistic values of the public schools. “Preferential treatment to irreligion would seem to be as constitutionally objectionable as any preference given to re ligion,” he commented. ‘The denial of public funds to Church-related schools means in effect that the ideal of a free education in an atmos phere apart from any officially fixed indoctrination has been compromised,” he declared, adding: “American law today con fronts the situation where about half of all Catholic child ren of the nation have with drawn from the public school because of a profound disagree ment with the approach to edu cation and to life which that institution had adopted. “American society and Am erican law do not seem concern ed that these children who for compelling religious reasons have forfeited the education of fered to them must be thereby deprived of their right to share in the commitment of the State to provide a free education for every future citizen.” Observers Pleased With Treatment BALTIMORE, (NC) - The non-Catholic delegate-observ ers at the ecumenical council were “genuinely and sincerely happy” with their treatment, a prominent ecumenist who translated for them said here. Father Gustave Weigel, S.J., a professor at Woodstock (Md.) College, a Jesuit seminary, also said that the observer’s pre sence and the actions of the ' assembled bishops “havemade it clear that ecumenical action is something essentially Catho lic.” In an interview, Father Wei gel added: “The Catholic Church, formally and fully, ac cepted the ecumenical drive as something proper to Catholics. Within Catholicism, therefore, ecumenicism is no longer under any kind of question.” Father Weigel, who spent the first session of the Second Vati can Countil translating the Lat in proceedings for some of the Protestant and Russian Ortho dox observers, said the observ ers “saw the council intimate ly and from the inside.” “They were kept from noth ing,” he said. Observers were' given books which were the ba sis of council discussions. They heard every word spoken, translated into their own lan guage. Father Weigel also explained that the observers who had a point to make could do this through the Holy See’s Secre tariat for Promoting Christian Unity. The secretariat held a meet ing with observers weekly and was able to introduce their ob servations into discussion at council sessions. The Jesuit was confident that the brotherly reception given the observers has achieved a greater friendliness between Catholicism and their churches. Surmising on what the ob servers will write in their re ports to their own church bod ies, Father Weigel said: "I imagine that they will point out there are still many ques tions we have to discuss, that progress on the Catholic side must still go on. ‘ ‘This will certainly be part of their reports. But the very fact that they will say in the beginning, ‘We were treated ecumenically’-this is going to do a great deal of good right away.” Columbus And Lakeland Host Albany C.Y.O. A GROUP of happy CYO’ers pose with Fr. Ignatius Behr, S.D.S. outside of St. Benedicts Hall Columbus, Ga. St. Benedict’s CYO had just played host to St.^01ar4*'! C YO from Albany and St. Martin de Porres from Americus during the recent holidays* is social event included a Christmas Party and roller skating at Mother Mary Mission. THE CONCLUSION of a parish day of recollection in which the CYO of Queen of Peace Mission, Lakeland, Ga. played host to the CYO of St. Clare’s Albany, and St Martin de Porres, Americus. Fr. John J. Murphy, O.M.I., pastor of Queen of Peace! gave the conferences but everyone helped with the hamburger fry in front of the school which concluded the event. WALTON TRIBUNE PRESS. MONROE. GA.