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PAGE 8 GEORGIA BULLETIN THURSDAY, DECEMBER 19, 1963 t AT AUDITORIUM RECEPTION ARCHBISHOP PAUL. J. HALLDNAN greets a parishioner at the reception held to greet him on his return from the Council in Rome. On the Archbishop’s left is Mr. Ferdinand Buckley, president of the Archdiocesan Council of Catholic Men. On the right is Mrs. E. P. Faust, Jr., president of the ACCW. CATHOLIC PRESS Praise For Decree On Communications NEW YORK (RNS)—The Ca tholic Press Association issued a statement here expressing satisfaction with the contents of the decree on communica tions adopted by the Second Vatican Council and promulgat ed by Pope Paul VI at the Coun cil's adjournment. "This decree is clear and most impressive evidence of the vital concern of theHolySee and the Council Fa hers with the qestion of relating the eternal Church more and more effec tively with the most modern techniques and means of com munications,” the CPA said through its executive secretary, James A. Doyle. THE STATEMENT took no tice of passages in the Council decree calling for further pro fessional and moral training of laymen engaged in mass com munications. This emphasis, Mr. Doyle said, takes on particular im portance as the CPA and the International Union of the Ca tholic Press prepare for the Seventh World Congress of the Catholic Press to be held in New York in May, 1965. “WE ARE SURE that mem ber publishers of this Asso ciation will study this new de cree with great care and pro fit, and will respond to the con cern of the Council Fathers in this important area of Church activity, by a sincere and loyal rededication to a greater and more effective Catholic press in the decades to come,” he asserted. The Council decree calls for application of modem commu nications media in spreading the Church's apostolate. PAUSE FOR COKE •«miD umdi* AUTMoanv or tnc eoe* coi* com*an* ay MA8HTTA COCA.COCA IOTTIING CO. Archbishop Reports On Council Session (Continued from page 1) First attitudes must change; then the manner and, the spriit; then the approach. Can we really study our past, those historical circumstances that caused men to actlesshonor ably than the manner of Christ calls for? This is what Pope Paul meant when he said; to the se parated brethren “if we are in any way to blame for the separation, we humbly beg God’s forgi veness and ask pardon too of our brethren who feel themselves to have been injured by us.” Can we analyze our present needs, not in cold statistics, but inthe warmth of Christ's compas sion? Naming group after group, — workers, in tellectuals, the persecuted, the pope focussed our attention finally upon the lost class of the sick in mind and sick at heart, “the innumerable men and women who feel Isolated in a troubled soc iety that has no message for their spirit” Then can we enlarge our dream of the future, the dream of reunion, not in the narrow dimensions of our own schemes, but in the abundance of Our Lord’s words the night before He died; “that all may be one , even as Thou, Father in Me, and I in Thee,” When I am asked about the pros pects of Christian unity, I try to reply in the words of Pope Paul’s patience and trust. The results of the Council, he said, are as “grains of wheat cast into the furrows”. Their develop ment is in the future, “through new mysterious manifestations of the divine goodness.” Now we are in the middle of the Journey. The mid passage of a voyage, like the middle years- of our lives, is a time in which hope can bog down, energies can run dry. It can be a time of impatience at delays, of frustration at failures. But this is not the solution of the saints, it is hardly the right Christian response. In spite of the great renewal of the Constitution on the Liturgy, some were discouraged because the ses sion did not settle the question of sharing papal authority with the body of bishops. Others w<?re dismayed because the vital issue of religious li berty was deferred until next fall. There was dissatisfaction over the procedures. There reactions are understandable, but even the sum total of them does not warrant the pessimism in some quarters. Does not the present situa tion proceed from the very complexity of the Council Itself? If the council fathers are dedicated, intelligent men, will the proceedings not be intense and ear nest, perhaps even repetitious and drawn-out? If they are to debate freely, must we not avoid anything that will prevent that freedom? And finally, if millions of lives are to be affected by our votes, must not the very depth of the que stions demand that the Council take its time, and do what it has to do thoroughly and ina mature manner? Two of the great issues of this session were “Collegiality” and "Religious Liberty”. Briefly, collegiality refers to the episcopal college, the body of bishops who are successors to the Apo stles, and to whom the government of the Ch urch is entrusted, with and under the Holy Fa ther. This is a deep and complex question of theology. In 1870, the First Vatican Council did half of the task: — it defined the primacy of the Pope. But'war caused it to break up be fore it could take up the collegiality of the Bishops. Pope Paul has reminded us that the pre sent Council is "the natural continuation” of the first, and that the role of the bishops is its pri mary concern. Mature reflection, both theological and historical, is going on now. But meanwhile, practical events have taken place that foresha dow the ultimate solution. Three steps have been made. Individual bishops, instead of asking the Apostolic See for their "faculties” (certain powers reserved to Rome) now may use these powers within their own competence. Second, episcopal conferences in the nation or region itself have definite authority: for example the re gulation of the vernacular in the liturgy. Finally, as a third evidence of episcopal authority, the closing message of the Pope assured the bishops that, following the Council, “the earnest and cor dial collaboration of the Bishops” will be utili zed “in new ways required by the needs and the organic nature of the Church.” These are significant steps, and although collegiality has not been defined, there is not a bishop in the world who does not return to his diocese with a deep er awareness of his responsibility in the whole Church of Jesus Christ. The famous Fifth Chapter (on Religious Liber ty) was debated at some length, and ; this the American bishops took a vigorous part. The issue briefly is this: our times and social conditions call for a clarification of the Church's stand on the liberty of the individual to profess his faith according to his conscience. This highly Catholic (and Christian) insistence on the moral conscie nce as the source of human dignity and liberty, has unforunately been obscured by the history of the past four centuries. It is time,the propone nts state, for a clear-cut conciliar definition of what Pope Pius XII intimated inseveral important addresses, and what Pope John wrote bluntly in to his great encyclical, Pacem in Terris: “Among man’s rights is that of being able to worship God in accordance with the right dictates of his own conscience, and to pro fess his religion both in private and in pub lic.” Except for a few extremists, the opposition to these two key concepts, Collegiality and Religi ous Liberty, was not opposition to the princip les involved, but to the timing, Some held that collegiality had not been sufficiently explored and studied. Others held that a statement of re ligious liberty would open large sections of the world to the advance of communism. These are understandable positions. The council fathers must continue their deliberations, and we must all seek the assistance of the Holy Spirit, lest these noble and necessary concepts bedefeated by considerations that are too human, and do not reflect an abiding trust in God’s grace. At this point, there is no reason for calling the Coun cil a "stalemate”. At the time of Vatican I, critics laughed at the super-papal Englishman, Wilfred Ward, who said that he would like a brand new papal decree served with his break fast every day. Today we have those who app arently would like to have a brand new concil iar pronouncement come eaclTmorning with their morning newspaper. The Church of Christ, temp ered by eternity and conditioned by the evdnts of the centuries, does not automatically respond to push-button pressures. They approach is steady and studied. But the Church also sets its own tempo, ac cording to the needs of the society in which the Church lives. Now the tempo is allegro, not an dante. Windows are being opened, doors are being pushed ajar. The vocabulary of Pope John is heard on every side: renewal, reform, aggiornamento. The liturgical changes, soon to come, are a good example. Remember when we used to hurry to have a drink of water just be fore midnight on Saturday, when the priest’s words at Mass were seldom heard, when mixed marr iages were always performed in the rectory. These changes have come about in less than 20 years. In a few years more, we may be saying, remember when the priest used to say, Dominus vogiscum before the Gospel? when the people said their rosaries at Mass? when we heard the same epistles and gospels over and over on the same Sundays every year?” For many Catholics the changes will be wel come because more of the liturgy' will be under standable. For some, especially those more fixed in their ways, the changes may be distasteful. For us all, it must be a period of transition marked by charity. Those who like the new ways must understand how hard it is for some peo ple to change the habits of a lifetime. Those who like the old ways must try to understand how invigorating life in the Catholic Church is be coming; they must excuse the enthusiasm of the others; they must not look upon them as dange rous extremists. It is the Church herself that has enacted these changes. Out of some 2,200 bishops, only 4 voted against them in the final session. With the promulgation by the Pope, in unity with the bishops, the new liturgy now becomes offic ial Catholic law and life. Gradually we will all come to wonder how we really worshipped God in any other way. During the past year, the world has lost two great leaders, Pope John and President Kennedy. One was an old man, theother in the prime of life. One spoke for the spiritual order; the other for the temporal. As I knelt at Pope John’s tomb in Rome, this fall, and again as I prayed at President Kennedy’s grave in Arlington last week, I thought of many things, but one idea kept returning. How often these two men used the word “new” in their speech. They knew the old ways needed a re-examination: the aggiornamento was to be for the Church what the New Frontiers were for our American nation. Now both men are dead. But the demands of the new ways are still with us. History’s deepest gratitude will be paid to these two leaders not only for their cour age, their realism, their instinct for humanity'. It will be paid because they did not hesitate to see the newness of the future, to point out the need or changes, and to spend themselves totally in a massive effort to lead humanity to a new vision. Here in Atlanta we face the year 1964 with a new consciousness of what we must do. We will take up the liturgical changes with determination— and the result will be a sharper sense and gre ater joy in divine worship. We will walk confid ently in these new ecumenical years, — and the result will be another step closer to the unity of all persons baptized in Christ. We will face the interracial changes with courage and hope — and the result will ultimately be justice. We will improve and deepen our concept of Catholic edu cation, and enlarge and diversify our compassion in the field of Catholic welfare. To do all this, we will need to continue the splendid solidarity of priests and people. But we must do more. We must use the vast experience of our laity, their great loyalty, and their will td make sacrifices even more than in the past. We can only move forward together. We cannot move alone, not one of us. Perhaps next year, when I stand here, the Council will be completed. But the story of the Church in Northern Georgia will not be. It will be simply starting a new chapter. This is a very young archdiocese, but it is a very old faith. As the chapters succeed each other, one by one, we w ill realize that the book being written is most unusual. It is not like most books. For you and i' are not only the people about whom the story is being told. We are the very authors ourselves. Any Time - Anywhere Call a Taxi Radio Cabs DECATUR CO-OP CABS 310 Howard Ave. 24-Hour Service Passengers Insured Trips Anywhere DR 7-3866 - DR 7-1701 DECATUR, GA. IMPED M) ,(> 1 GIRT IDEAS? A SulevUfrda* Of “76e Suited* Wtutei, A 7<uu}i6le ?<vi (tyU4tm*e. A gift subscription to the Georgia Bulletin might oe just the thing for a boy or girl away from home, a relative in the reli- gous life, a friend who moved but wants to keep up with doinrs in Atlanta. A SPECIAL CARD WILL BE ENCLOSED ANNOUNCING THE GIFT SUBSCRIPTION. ORDER THAT GIFT SUBSCRIPTION NOW. I I I I I I I I I I • I I u Name Address City Gift From State Zip Code HYBEHT • PRINTING • LITHOGRAPHING’ Tlinity 5-S727 Sirvinf Atlanta Slack Jfll COMPANY 550 FORREST ROAD. N. E. ATLANTA, GEORGIA | & ^appp anb ^olp Christmas & i Hark, the Herald Angels Sing—But It’s Not Easy! VISITS SERVICEMEN Cardinal Spellman To Antarctica NEW YORK (RNS)—Francis Cardinal Spellman, Archbishop of New York and Military Vicar to Catholic;, in the Armed For ces, left here to spend the Christmas season with military personnel in Antarctica. On Christmas Day, the pre late will celebrate Mass atMc- Murdo Sound Base, the souther- most post occupied by American forces. On his way back to the U. S., he will visit other U to the McMurdo Sound Base for Christmas afternoon services. Then he will fly to Byrd Sta tion, 800 miles away — cross ing the international dateline — to spend another Christmas Day there. The cardinal will be accompanied on his visit by Chaplain (Rear Admiral) J. Floyd Dreith (Lutheran-Church -Missouri Synod), Chief of Navy military installations. S. CARDINAL SPELLMAN, who is making his 13th annual Christmas trip to visit Ame rican troops, will celebrate Mldnlgh t Mass on Christmas Eve at the Amundsen-Scott South Pole Station and return NOTICE Th e final article on "Vati can Council Notes” by Man aging Editor Gerard E. Sherry' is held over until the next is sue owing to lack of space. Chaplains. BEFORE LEAVING New York, the prelate termed his trip "my annual pilgrimage to the men and women who pro tect our country and preserve peace.” Last Christmas Cardinal Spellman visited servicemen In the Far East, spending Christ mas Day in Saigon, South Viet nam. He also went to such re mote places as Okinawa, Thai land and Iran. He began the practice of spending Christmas with the armed forces in 1951 in Alas ka. In 1960 he was in the North Pole region and in 1961 in Europe. The Midnight Mats in Bethlehem Will Be offered for the Members of Our Association. This Is Our Christmas (rift to You. i The pastor of the Church of St. Francis Saverio in VIJAYA- PURAM In Trichur diocese in southern India writes: “This church was established in 1911 when this place was most undeveloped. Lately the Cstholic population has been steadily increasing The church meant for hardly 100 families now has to accommodate 600 families. We urrently need $3,000 to .eon* struct a larger church.” He explains further that the government has erected a college and other institu- tlons, Including those of the Army. Tbt Holy Fcttbtr’i Minion Aid there which Increases the numbers .A. rkm»,k u,ln * the church. The pastor, Father lor i t Or*4ni0i Chu cb Kadampattuparambll, warmly sec onded by the Bishop of Trichur, earnestly asks our assistance, Any amount la appreciated. A PRIEST IN THE FAMILY? We have numerous names of seminarians like NICHOLAS SCHIRO needing help to get through their six years of training. Cost: $100 a year. Your prayers and financial help assist the Holy Spirit to bring Hia work to fruition. And yours will be the lifelong Joy. ADAM AND EVE An ancient Moslem tradition tells how God took pity on Adam and Eve, our first parents, after they left Paradise. They wan dered down through Asia and India. God created for them Ceylon, a seoond natural Paradise. A high mountain there eveu today is the place of pilgrimage. The islands that link India and Ceylon are called Adam's Bridge ... In southern India, there are so many vocations and calls on us for help to build churches. Perhaps nowhere is showing the wind of the Spirit so much. To further this, we think of: THE TWELVE WAYS TO CHRISTMAS GIVING 1. Build a CHAPEL where Christ may come every day. Cost: $2,500. 2. Build a SCHOOL where children may learn to know Christ. Cost: $2,500. 3. Build a CONVENT where Sisters may dwell and teach. Cost: $2,500. 4. Send MASS STIPENDS. Our 15,000 priests daily means of support. 5. Purchase a CHAPEL ITEM such as: Vestments <$501. Monstrance ($40), Chalice ($40). Cl- borlum ($40). Tabernacle ($25), Stations of the Cross ($25), Censer ($20). Sanctuary Lamp ($15), Altar Linens ($15), Sanctuary Bell ($5). 6. A MEMBERSHIP in our association for yourself, rela tive or friend. Cost: $1 a year for a single person: $5 for a family. 7. Adopt a SISTER-TO-BE. Her training costs $150 a year for two years. 8. REMEMBER our association in your WILL. Our legal title is: The Catholic Near East Welfare Association. 9. Join one of our )1 a month CLUBS for orphans, schools, Sister and seminarian training. 10. Prayers. 11. Prayers, and 12 More Prayers. Uear East Omissions FRANCIS CARDINAL SFILLMAN, President ils«r. JosepB T. (yen, Noli S#**f W*d on se—laalwtfoas toi CATHOLIC NEAR KAST WELFARE ASSOCIATION 410 Uxlnffton Av«. at 46th St. Now York 17, N. Y,