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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.