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About The Georgia bulletin (Atlanta) 1963-current | View Entire Issue (March 12, 1964)
» THURSDAY, MARCH 12, 1964 GEORGIA BULLETIN PAGE 5 OUESTIONBOX Casket Flowers? B): MONSIGNOR J. 0. CONWAY Q. CAN FLOWERS THAT HAVE BEEN ON A CASKET BE USED ON THE ALTAR? A. Yes, if they are still in good condition. Q. IS IT REQUIRED THAT ONE STRIKE HIS BREAST AT THE WORDS, “OH CLEMENT, OH LOVING, OH SWEET VIRGIN MARY" IN THE PRAYERS AFTER MASS? A. No, it does not seem appropriate. Q. WOULD YOU PLEASE STATE THE TIME WHEN STRIKING THE BREAST IS PROPER OR REQUIRED DURING THE MASS? A. It is never strictly required of the laity. However, they participate better in the Mass if they join in the actions of the priest. He strikes his breast as a sign of humility and penance, joined with a plea for mercy: (1) three times during the Confiteor, at the mea culpa; (2) once at the Nobis quoque peccatoribus, during the can on; (3) three times at the Agnus Dei, except during requiem Masses; (4) three times at the Domine non sum dignus. The people should make this gesture when they say their own Confiteor, and when the Domine non sum dignus is said before their Commun ion. It is appropriate after Mass when we say the prayer, “Sacred Heart of Jesus, have mercy on usl" It should not be a reflex action every time the bell is rung during Mass I It is not appropriate at the Sanctus or the Consecration. Q. MY DAUGHTER WHO LIVES IN LaCROSSE DIOCESE IN WISCONSIN TELLS US THAT THE BISHOP HAS MADE DIFFERENT REGULATIONS FOR LENT THIS YEAR. IT IS NO LONGER A SIN FOR THEM TO EAT BETWEEN MEALS OR TO EAT MEAT MORE THAN ONCE A DAY (EVEN BETWEEN AGES 21 and 59.) THE ONLY DAYS OF FAST AND COMPLETE ABSTINENCE DURING LENT ARE ASH WEDNESDAY, GOOD FRIDAY, AND HOLY SATURDAY, UNTIL AFTER THE EASTER VIGIL. THE DAYS OF COMPLETE ABSTINENCE ARE ALL FRIDAYS, AND THE DAYS OF COMPLETE FAST AND PARTIAL ABS TINENCE ARE THE EMBER DAYS. NOW WHY IS IT NOT A SIN FOR THEM TO EAT MEAT MORE THAN ONCE, AS IT IS FOR US? WHY CAN'T THIS LAW BE CHANGED IN ALL THE DIOCESES? A. What the Bishop of LaCrosse has done is to grant a dispensation from the law of fasting dur ing Lent, except on the days mentioned. The Bis hops of Canada and a few bishops in the United States have been doing this recently. However, the Bishop of LaCrosse strongly urges his people to fast on their own initiative—to do in a volun tary, mature, generous manner what they are no longer obliged to do under pain of sin. Considering all the problems which people have with all the scruples it causes, and all the tele phoning for special dispensations, I think the Bishop of LaCrosse has a splendid idea; and when our Canon Law is revised I would like to see the law of fasting changed into an exhortation or re commendation that people fast as a voluntary penance. Q. HAVING SOME TIME AGO HEARD A DOCTOR SAY, “THE CHURCH IS RESPONSIBLE FOR AN AWFUL LOT OF NEUROSES," I HAVE BEGUN TO THINK THATTHERE IS AN IRRITAT ING PARTICLE OF TRUTH IN THE STATEMENT. WHAT DO YOU THINK? A. I agree with /our doctor. When religion is taught on a basis of fear, and when obligations are outlined in rigid detail, scruples follow nat- turally in the troubled minds of many people. This could be avoided if morality were rightly taught as a law of love, based on the love and mercy of Jesus, and if obligations were made more positive, as acts of love, with less emp hasis on all the shades of distinction between kinds of sins and whether they are mortal or venial.. Q. WOULD YOU BE KIND ENOUGH TO EX PLAIN WHEN THE WORD “CATHOLIC “ WAS FIRST INTRODUCED? MY FRIEND INSISTS that it w as FIRST USED BY THE APOST! ES, AND THAT THE APOSTLES' CREED WAS WRIT TEN BY THEM. I CONTRADICTED HIS OPINION AND EXPLAINED THAT THE WORD “CATHO LIC" WAS FIRST INTRODUCED IN THE 16th CENTURY WHEN MARTIN LUTHER SPLIT CHRISTIANITY. BE KIND ENOUGH TO GIVE THE PRECISE DATE OF THE WRITTEN CREED. A. As far as we know the word “catholic" was first applied to the Church by St. Ignatius of Antioch in a letter he wrote about the year 110. He used it as an adjective to describe the Church which had spread so widely even by his day. Only gradually after that did the adjective came part of the name of the Church. There is an old tradition that the Apostles themselves composed the Creed, but history does not make this tradition credible. There were various forms of the Creed before the year 200, each showing separate origins. There was an old Roman Creed in existence by 150 which is very much like our creed, except that we have about nine phrases added — one of them being that word CATHOLIC, which possibly did not come into the Creed until about the 5th century. According to the Catholic Encyclopedia the Old Roman Creed was as follows: “I believe in God the Father Almighty; and in Jesus Christ, His only Son, our Lord, who was bom of the Holy Ghost and from the Virgin Mary, Crucified under Pontius Pilate and buried; the third day He rose again from the dead, He as cended into Heaven, Sitteth at the right hand of the Father, Whence He shall come to judge the living and the dead, And in the Holy Ghost, the Holy Church, the forgiveness of sins; the re surrection of the body." The Creed which Martin Luther used, even aft er his separation from the Church, still stated his belief in “The Holy Ghost, the Holy Catholic Church." *** Q. I HAVE ALWAYS FELT THE LACK OF APPRECIATION WHICH WE CATHOLICS HAVE OF THE THIRD PERSON OF THE TRINITY. ABOUT 10 YEARS AGO, WHILE RECITING THE DIVINE PRAISES AS PART OF MY MORNING AND EVENING PRAYERS, I FOUND MYSELF INSERT ING THREE ADDITIONAL EJACULATIONS AUTOMATICALLY, WITHOUT ANY PREVIOUS THOUGHT OF THE MATTER. THEY CAME RIGHT AFTER, “BLESSED BE JESUS IN THE MOST HOLY SACRIFICE OF THE MASS": “BLESSED BE THE HOLY TRINITY. ONE GOD IN THREE DIVINE PERSONS." “BLESSED BE THE HOLY GHOST, THIRD PERSON OF THE HOLY TRINITY." “BLESSED BE THE HOLY SPIRIT, IMPART- ER OF WISDOM, KNOWLEDGE, STRENGTH AND HOPE." A. Very fine for private prayer, but we would need approval of the Holy See to insert them in to the Divine Praises said publicly after Bene diction. *** Q. WHY IT IS THAT THE PRIEST DURING THE HOLY SACRIFICE OF THE MASS FIRST PRAYS TO CHRIST THAT HE “MAY WORTHILY PRO CLAIM" HIS GOSPEL AND THEN PR AYS TO THE FATHER THAT HE “MAY WORTHILY AND FIT TINGLY PROCLAIM" THE GOSPEL OF THE WORD MADE FLESH, AND THEN KEEPS HIS BACK TO THE PEOPLE AND MERELY RE ADS THE GOSPEL IN A FOREIGN LANGUAGE TO HIMSELF AND GOD INSTEAD OF FACING THE PEOPLE AND UNDERSTAND1NGLY PROCLAIM ING THE GOOD NEWS? MY DEEPEST PRAYER IS THAT SHORTLY AF TER VATICAN II CONCLUDES, THE SERVICE OF THE WORD AT LEAST - AND HOPEFULLYTHE ENTIRE HOLY SACRIFICE OF THE MASS - MAY BE IN THE VERNACULAR. AS AT PEN TECOST, WE TOO MUST SOON BE ABLE TO SAY “WE HAVE HEARD THEM SPEAKING IN OUR OWN LANGUAGES OF THE WONDERFUL WORKS OF GOD." (ACTS 2:11) A Vatican Council II is not yet concluded, but we already have assurance that the Good News will soon be proclaimed at Mass in our own lan guage. Our good Bishops are to determine how much of the rest of Mass will be inspired by Pen tecost. 1 join you in your deepest prayer that the entire Holy Sacrifice may soon be in English in the U.S.A. But I am realistically willing to settle for less. RESEARCH EXCELLENCE Warm Springs Complex CONTINUED FROM PAGE 4 constructed around the needs and care of the phy sically handicapped. At every turn the aim is to restore the patient to maximum independence from his handicap and from the need to be cared for by others. To achieve this goal everything that science and skill can devise has been gathered under the roof of the Foundation. Each patient receives an exhaustive physical and medical evaluation to determine the best possible treatment hat can be afforded him. At the same time, thorough psychological testing and counsel ling are offered to estimate and meet whatever harmful personality problems may result from the physical handicap, An important face; of this latter senice is the determination of intellectual and oiher abilities which the patient can use to maintain himself and to lead a productive and sat isfying life. Especially for the younger patients, the potential for further education is a major concern. The range of therapy practiced at Warm Springs is truly astounding. Physical therapy is primarily aimed at the development of safe and practical physical capacity through re-education and strengthening of weakened muscles, restoration of joint motion, and specific functional training. Heat, massage, water, electricity, exercise and specially designed orthetic devices, such as braces and mechanical muscles, are the principal tools of the physical therapist. In addition, the ob stacles a handicapped person is likely to meet in a normal environment are anticipated at Warm Springs. A fully furnished household, an automo bile, staircases, etc., are all used to promote the greatest possible independence of the patient. Oc cupational therapy and vocational analysis work together to restore the patient and to impart new skills. The world of the Georgia Warm Springs Foun dation is small only in its physical limits. It really is as broad as the human intelligence and imagi nation can stretch in the interest of the physically handicapped. Saints in Black and White ST. LOUISE DE MARILLAC 93 ACROSS 1 She bound herself by a 4. Jame i In Sp. Ins 8. Lie Jl. Scrap 14 Head of Benjamin’s clan 15. Possessive pronoun 16. Turkish commander 17 Cheer 18. Lordship; abbr. 19 And others; (L) 20 Cudgel 21. Roman room 22 Shelters 24. Tower 26 Vanished 27 She had an lovo of God 10. Tenth 33 Tiny; colloq. 36. Her followers are known as Sisters of 40. Poultry disease 43. Inflict 45 A prophet of Israel 4G. Country of southwestern Asia 48. Sorcery 50. Ogee molding 51. 'Reels 53. One of the twelve Apostles 55. Singing bird 56. Reviser 58. Souvenir 60. Military Police; pi. 61. Comfortable 63 Sailing vessel 65 After 67 She was beautified in 19.... 71. Loyal 74 Nelson’s victory site 77. Feminine name 78. Raced 79 Relative; colloq. 81 Draft animals 84 Faddle 85. Strange 86 United 87 Shoe 88 Most Holy Lord; abbr. 89. Phllliplno Island peasant 90 ems 91. Let it stand 92. Vocalized pauses DOWN 1 Rural residence 2. Mandate 3. Effaced 4. Female of the deer 6 Comb form; self 6 She married Antoine de 7. Capital of Norway 8 Material 9. Labor Union 10. Iota 11 Verbal 12. Harsh breathing 13. Melt 23. Plat 25 Near 26 Having to do with a weekday 28 Fresh 29. Semester 31 Article 32 Stop 34 Low tide 35. A hunter 37. Moslem 38 Hamlet 39. Inhabitants of N.E. (si) 40. A bagpiper 41. Turkish decree 42. She was born in 44. Bad checks 47 Irritate 49. Egg 52. Settee 54 Brawl 57. Groove 59 Overawe 62. Eyeglasses 64. Sty 66. N.E. State; abbr. 68 Loop 69 Rubbish 70 Measures of length 71. Jog 72 Russian convention 73. Release 75. Portions 76. Egress 79 Wooden tub 80 Tavern 82. Prior 83. Mesh ANSWER TO LAST WEEK'S PUZZLE ON PAGE 7 ENGLISH PROFESSOR Cites Bible As Cultural Aid To High Schoolers CHAMPAIGN, Ill. (NC)—The Bible is an invaluable means in making high school students aware of their cultural and lit erary traditions, according to a public school teacher who used the Bible in class. Writing in the English Jour nal, a national publication here for English teachers, Thayler S. Warshaw explained how he introduced the Bible to his class at Newton, (Mass.) High School after first testing their know ledge of Biblical stories and quotations. SOME OF his students thought Sodom and Gomorrah were lov ers: that the four horsemen appeared on the Acropolis; that the Gospels were written by Matthew, Mark, Luther and John; that Eve was created from an apple; and that the stories by which Jesus taught were called parodies. The vast majority of the stu dents could not complete such quotations as “Many are cal led but few are (chosen);" “The truth shall make you (free);" and a full 93% could not finish “The love of money is the root of all (evil)." The public school student is able to follow the adventures of Ulysses by reading the Odys sey and may come to know Bru tus by reading Julius Caesar, “but he will not find out about King David or Joseph’s coat or Paul of Tarsus by reading the Bible in school, simply because the Bible is rarely studied there,” Warshaw writes. HE SAID the religious clamor over the reading of the Bible in public .schools has drowned out the voice that pleads the cause of the humanities. “The Bible is indeed a relig ious book, but it is also a part of our secular cultural heritage. To keep it out of the public schools because it is contro versial and because the public cannot trust the good sense of both the teacher and he pupil to treat it as part of the human ities is a simple but question able judgment," says Warshaw. His 41 pupils in two eleventh grade classes, which included Catholics, Jews, Protestants of several denominations, and non-believers, used the King James Version of the Bible in class because that was the form in which they would most often meet Bible quotations in every day life, he said. Not one complaint was heard from the community or from parents. And the students were enthusiastic. Nearly every day, writes Warshaw, some pupil made a discovery of a Biblical refer ence in a book he was reading, or a movie, or in a song or political cartoon. -For the first time they understood referen ces to the Old Testament, such as the names of Ishmael and Ahab in Melville’s Moby Dick, or William Faulkner’s novel “Absalom I Absalom I" “At the outset," Warshaw writes, “we came to an un derstanding that we would not discuss meaning of interpreta tion. The pupils were made to realize that such questions as how^ to reconcile the two ver sions of the story of creation in Genesis could not be brought up in class. Pupils were to take such questions to religious au thorities." AT THE END of the nine-week course, the students themselves were asked to comment on the value of the Bible classes. One pupil wrote: “Today especial ly, when the Bible—and wheth er or not to read it in schools —is seemingly forever in and out of the courts of our coun try, how can a person form an intelligent opinion if he doesn't even know what is inside the covers?" Seminary Fund Remember the SEMINARY FUND of the Archdiocese of Atlanta in your Will. Be quests should be made to the “Most Rev erend Paul J. Hallinan, Archbishop of the Catholic Archdiocese of Atlanta and his suc cessors in office”. Participate in the daily prayers of our seminarians and in the Masses offered annually for the benefactors of our SEMINARY FUND, ARNOLD VIEWING ‘Me Dad Don’t Like It’ BY JAMES W. ARNOLD In “The Victors," George Peppard, as a wound ed GI befriended by a middle class English family, asks a little boy if he plans to be a soldier when he grows up. The boy shakes his head gloomily: “Me Dad don’t like it." Moviemaker Carl Foreman didn't like it either, and that’s what he keeps saying, in cinematic words of one syllable, in the first film that is entirely his own. Foreman, who has written such scripts as “High Noon" and "Bridge on the River Kwai," made enough profit as producer of “Guns of Nava- rone" to allow him to put his soul (as producer-writer *di- jrector) into “The Victors." IT IS encouraging that an American film cele brity should risk box office popularity out of sheer moral outrage. But the result, sadly, is nearly two and a half hours of preachment. Should drama teach a lesson? The point has been debated for thousands of years without resolution. Ironically, now that the pleasure principle (drama delights, and .what it teaches is irrelevant)pre- domlnates among the critics, thedramatists, from Shaw to Rod Serling, are preachier than ever. But surely art demands subtlety: if there is a point, the audience should discover it almost in surprise. Key ideas should not be underlined in red. Foreman’s angry rhetoric shatters the illu sion of his art. The viewer squirms, not out of the pain of recognition, but because of the shallow ness of the imagery and a propagandistlc tone as blatant as any of the war films of the forties. FOREMAN tries to shatter every trace of senti mentality surrounding war. Yet the drip of bitter ness produces a sticky sentimentalist-in-re- verse. The artistic result is still goo: the chief ingredient is vinegar instead of sugar. The only thing arguable about the point - that war contaminates and corrupts everyone it touches - is the universalizing of it. Some human beings are not corrupted even by war, and certainly many are less soiled by it than the men and women of “The Victor." War is evil, but it is really only an ex tension of the viciousness in life itself. Foreman is actually saying that life corrupts, and this viewpoint, completely without hope, makes the film terribly depressing. The method is to contrast the fatuous World War II newsreels seen on the home front with grim events in Europe. There is no story continuity, but a series of vignettes Involving members of one squad. Combat is largely ignored: injuries to the soul are more important than those to the body. Besides, combat lends to war an inevitable ex citement and glamor. THE ATMOSPHERE is illustrated in one parti cularly juicy sequence. A newsreel has just shown GI’s frolicking in the snow in France; the manage ment wishes us a Merry Christmas and urges us to join in holiday songs. Foreman cuts to the drawn-out execution of a deserter (filmed in the snowy wastes of north Sweden) while the sound track continues with “Jingle Bells’* and the sugary Sinatra version of “Have Yourself a Merry Little Christmas." When the man is shot, the chorus exults “Hallelulial" and breaks into “Hark the Herald Angels." In this instance magnificent photography (long curving lines of darkly uniformed men against the snow, with a white glacier stretching into eterni ty behind the isolated figure bound to a post) has been ruined by a crude trick. What’s more, vis ual and sound images are so incongruous the ef fect is almost comic. FOREMAN uses five separate incidents to show the effects of war on sexual mores. In one, a virtuous Sicilian mother (Rosanna Schiaffino) gives herself out of kindness to a lonely GI (Vin cent Edwards). But the treatment is confused and maudlin ("Go find woman...you need woman"), and the point is drowned in bathos. Another situa tion approaches burlesque. Romy Schneider falls from a high-minded violinist (playing “Humores que" for unfeeling GI’s in a rowdy bistro) to a harlot, despite the sympathy of sensitive George Hamilton *“You shouldn't stay in a place like this.") The third, in which basso-voiced Melina Mer couri tries to coax Peppard into the black market ("Business is always good in a war"), combines old Dick Powell movie intrigue with an i-capita- list propaganda. The fourth is an obvious fable comparing East and West Germany to blond sisters (Senta Berger, Elke Sommer) anxious to trade their virtue for Russian or American benefi cence. The only fresh incident has a frightened French aristocrat (Jeanne Moreau) seek refuge in the arms of an uncouth but likeable sergeant (Eli Wallach). Yet even here the Significance is ham mered home with references to the barbarian in vasion of Rome. One gurgles when Miss Moreau says she survived a bombing raid by contemplat ing the poetic line; “The universe is nothing but a flaw in the purity of non-being." Foreman does a superb hatchet job on the old newsreels and their patronizing depiction of sold iers as glorified Boy Scouts. He cuts once from a Shirley Temple wedding (“the whole world wishes them health and happiness") to a muddy scene in which veterans brutally shoot recruit Peter Fon da’s pet puppy. THE HEROES are, of course, an i-heroes. Pep pard judges the war as foolish, and stays aloof, rejecting the comforts of desertion only because he refuses to let his buddies plod off alone to senseless death. Hamilton, the traditional “nice guy," survives until he meets a Russian in Berlin. They kill each other meaningless out of misunder standing. The camera pans up over the bodies to the bombed out ruins of the city. The soundtrack moves in with the “victory” theme from Beethoven’s Fifth. Get the point? Wow. God Love You BY MOST REVEREND FULTON J. SHEEN I have a globe in my office. It is large, but not so big that I cannot put my arms around it, as if to embrace every immortal soul in the world. For that is what one must do to be catholic - or to be missionary, for they are identical. There can be two false views of the globe. One is to love a class, a color, a parish, a dio cese, a Society. Thus one places his finger on a dot in the globe and says: "This is mine. What is beyond Dan and Bersabee does not concern me."The sec ond view is to see the globe in the Devil’s hand, to view the earth as his possession. This is the way Satan presented the kingdoms of the earth to Our Lord on the Mount of Temptation: “All these are mine." These are the most frightening words in Sacred Scripture. But there was a condition under which Our Lord could have had the globe: “Fall down and adore me." The Devil was saying to Our Lord: “You want to put a Cross on top of that worldl You do not want the earth as it is; you want to change it. But there is an easier way to own the earth. Leave men as they are, in their egotisms, with their pleasures and their dollars. Do not darken the globe with the shadow of the Cross." Satan failed to win Christ, but he still hopes to win Christians. All he has to do is keep the Cross off the globe. “O yes," says Satan, “put it on a building here or there, on a cathedral costing seven million dollars, on a dormitory costing three million dol lars or on a luxurious rectory or convent. That cross is not the one on which Christ diedl It is only a plaster cross - no one can be nailed on it." The Devil does not care if we put crosses on our buildings or on the walls or our homes in the United States, so long as we keep the Cross off the world, away from the Missions in Asia, Africa, Oceania, Latin America—everywhere! It is that shiny globe in Satan’s hand which should spur us to cut down on enriching our home, our parish, our business, our dio cese, our corporation, our Society, our land without sharing something with the poor in the world-through the Holy Father. You who are rich 1 Give not to those who are already rich; give to the poorl You who are poor! You are already one with poverty all over the world. You who have more than enough I Leave an olive on the tree, a sheaf in the field, a cluster on the vine for the globe! For the Missionsl For Christ! Each time we make a sacrifice for the Holy Father's Society for the Propagation of the Faith we put a Cross on the globel This is the way we save our souls. GOD LOVE YOU to E.M. for one penny “This is all I can send. It is my good luck penny and l hate to part wit it, , but per haps it will bring luck to others." ...to "Michigan for $5 "In thanksgiving to God for my Catholic Faith, good health and favors received," ...to W.J.S. for $50.27 “After reading your column, 1 was prompted to give up smoking for the Missions. This repre sents the amount that I would have spent for tobacco during the past five months. In thanksgiving for the strength to stop, I gladly offer this so that someone else may be strengthened with the Life of Christ." Send us your old gold and jewelry—the valuables you no longer use but which are too good to throw away. We will resell the ear rings, gold eyeglass frames, flatware, etc., and use the money to relieve the suffering in mission lands. Our address: The Society for the Propagation of the Faith, 366 Fifth Avenue, New York, New York 10001. Cut out this column, pin your sacrifice to it and mail It to Most Rev. Fulton J. Sheen, National Director of the Society for the Pro pagation of the Faith, 366 Fifth Avenue, New York ix, N. Y. or your Archdiocesan Director, Very Rev. Harold J. Rainey P. 0. Box 12047 Northslde Station. Atlanta 5, Ga.
