Below is the OCR text representation for this newspapers page.

...i.. THURSDAY, APRIL 2, 196* GEORGIA BULLETIN PAGE 5 QUESTION BOX Why Abstain? BY MONSIGNOR J. O. CONWAY Q. WHY DO CATHOLICS REFRAIN FROM EAT ING MEAT ON FRIDAYS? with a supernatural destiny, but with no means to attain it. Except for the Redemption we would be more hopeless than natural man could ever have been. A. We do it for love of our Lord Jesus Christ who died on Friday for love of us. We do it as an act of penance and selfdenial, that our little sacrifice may be united with His great Sacrifice, and be acceptable to God the Father as a repara tion for our sins. We do it in obedience to the Church of Jesus Christ: in early days her child- dren developed a custom of abstaining from meat on Friday, so uniform and general that it gra dually became a law. Q. WILL YOU PLEASE EXPLAIN THE CHURCH’S ATTITUDE REGARDING THE OC CURRENCE OF ORIGINAL SIN? HOW DO ADAM AND EVE FIT IN WITH THE EVOLUTIONARY CONCEPT? WOULD NOT MOST HUMANS, IN OUR PRESENT STATE OF DEVELOPMENT, HAVE SINFUL QUALITIES IRRESPECTIVE OF ADAM AND EVE? A. The doctrine of original sin rests on the fact that God created the first man and woman in an elevated state of personal fri endship with Himself. They were not mere human beings; they shared in God’s life and happiness, as his adopted chil dren. They did not merely live on earth; they lived in the Para dise of Eden, a place where God dwelt in special manner with them. However, they did not yet see God in all His glory and goodness. They did not have the Beatific Vision, which we all await in heaven. Such full view of God would have made sin impossible for them. They had to live by faith in God. And their faith did not sustain them when trial came. God wanted them to be like Himself, to share His nature in grace; but they chose to seek their own way of resembling God; they would know and choose good and evil for themselves. Our solidarity in Adam caused us to lose grace, and so to be born in sin; but our solidarity in Jesus Christ causes us to regain grace, and to be restored to God’s love and friendship, to be adopted again as children of the Father. St. Paul states it in these words: "Therefore as from the offense of the one man the result was condemn ation to all men, so from the justice of the one the result is unto justification of life to all men. For just as by the disobedience of the one man the many were constituted sinners, so also by the obedience of the one the many will be con stituted just. ” (Rom. 5, 18-19). Natural man, created with a natural destiny, would have had sinful qualities irrespective of the sin of his first parents; but no such natural man was ever created. Adam and Eve were cre ated with supernatural destiny — life with God in heaven — and they were given the means of attaining their purpose. If they had kept all of God’s original gifts we, their supernatural descendants, would have been free from sin. But they lost them; so we are born into the world The religious doctrine of Adam’s sin and its effects on us has no direct connection with the concept of evolution. It is quite possible that the bodies of Adam and Eve did develop from lover animal forms and were given human souls by God. The story of their sin remains the same. Q. DOES THE CATHOLIC CHURCH BELIEVE THAT ALL THE JEWS CURCIFIED JESUS? OF WHAT NATIONALITY WERE THOSE PEOPLE WHO DID FOLLOW CHRIST? WEREN’t THERE SOME JEWS WHO BELIEVED IN CHRIST AND DIDN’T WANT HIS CRUCIFIXION? A. In different Gospels we read that some of the "chief priests and Pharisees,’’ some "Scribes and elders’’ and a whole mob were active in demanding the crucifixion of Jesus. But the Apostles were Jews, the Mother of Jesus was Jewish. Certainly Lazarus and his sisters, Mar tha and Mary, remained faithful to the Master. And we have no reason to believe that the great crowd of enthusiastic followers who welcomed him to Jerusalem on Palm Sunday had so quickly changed their minds. Most of the Jews of Pales tine had no knowledge of the events of Good Friday, and the great number of Jews in the diaspora, scattered in many lands, had proba bly never heard of Jesus of Nazareth. Certainly they had no part in His crucifixion. The 3000 Jews who became Christians on the first Pentecost probably far outnumbered those who had any part in demanding the death of Christ. I The soldiers who tortured Him and nailed Him to the Cross were not Jews. Pilate was a Roman, The truth is that all of us who have been guilty of sin had a part in the crucifixion, be cause Jesus died to make reparation for our sins. The unjust accusation that the Jews killed Christ has been- the root of Christian anti-Semitism for nearly 20 centuries. It has caused Christians to hate rather than to love; it has given them ex cuse for almost constant persecution of the Jews; and it formed a ferment which had its ultimate result in Nazi extermination camps. Pope Pius XI reminded us, in an encyclical in 1937, that "anti-Semitism is a movement in which we Christians may have no part. . . . Spiritually we are all Semites." In Rom. 9, 1-5 St. Paul outlines the religious heritage which we owe to the Israelites: "to them belong the sons hip, the glory, the conve- nants, the giving of the law, the worship, and the promises,; to them belong the patriarchs, and of their race, according to the flesh, is the Christ. . .’’ On the Cross Jesus forgave those who cruci fied Him and prayed to His Father in heaven for them. And He gave us a commandment that we should love one another as He had loved us. Pre judice drains off our Christianity. Letters To The Editor TO THE EDITOR: . I certainly agree with the gen- ' eral principal that no Congress man or Senator should vote for a bill which he conscientiously believes to be violative of the United States Constitution. Ob viously, no one could have a duty to violate his own correctly attuned conscience. However, I do submit that anyone who bases his opposition to the "public accommodations" section of the current Civil Rights Bill upon constitutional grounds is in dan ger of stretching the Constitu tion, if nothing else. Long before our constitution was adopted, when inns were coming into existence for the purpose of serving travelers, it soon became apparent that the innkeeper needed protection from the dishonest guest, and vice versa. Thus, a whole body of common law evolved defin ing the relative rights and du ties of the innkeeper and the guest. Nowhere was to be found any slightest hint of lalssez faire. One of the earliest com mon law principles was that an innkeeper held out his place of business as a public place to -which travelers might re sort and be accommodated. Some common law courts did not include a public eating place within the definition of an inn. The Georgia Code of 1933 provides that "The innkeeper who advertises himself as such is bound to receive as guests, so far as he can accommodate them, all persons of good char acter offering themselves, who are willing to comply with his rules." The Georgia Code has broadened the definition of inn keeper to include anyone ope rating "taverns, hotels and houses of public general enter tainment for guests." Essen tially the same principle is found in every Georgia Code that has been adopted since 1863. Of course, in any event, that was the law in Georgia be fore the United States constitu tion was adopted, since Georgia is basically a common law state. Both of our Senators served as Governor of Georgia, sworn to uphold her laws, at times when the foregoing "pub lic accommodations" provision was a part of Georgia law. There is no record of either of them having made any effort to repeal that provision. The "public accommoda tions" provision of present Georgia law is completely sup ported by logic and justice. The Tech fan does not wish to be re fused food in the Athens restau rant on the last Saturday in No vember. The Yankee corporate executive does not wish to come to Atlanta to close a big deal and have to take his chances on being refused Southern hos pitality. The Scriptures fail to dis close whether a Jew or a Gen tile was proprietor of the inn at which the Good Samaritan lodged the unfortunate Jew whom he had extracted from a ditch. It is reasonable to as sume that the "public accom modations" provision applied even then. Nothing has hap pened since then to make it or any of the other principles em bodied in the Civil Rights Bill unreasonable, unconstitutional or un-Christlike. FERDINAND BUCKLEY ATLANTA EASTER MESSAGE Easter Role Cited (CONTINUED FROM PAGE 1) dio throughout the world, and was carried by television to much of Western Europe. WHILE THE crowd waited in the square for the Pope to re appear, a light rain began to fall. The people stirred appre hensively, and umbrellas began to mushroom. But more and more people kept streaming in to the square. By the time the Pope came to the balcony the crowd was overflowing onto the broad avenue that runs from St. Peter’s Square to the River Tiber. For his address Pope Paul wore a white cope and the bull et-shaped tiara with which he was crowned last June 30, a gift from the people of Milan, where he was Archbishop for nearly nine years before as cending to the papacy. THE POPE delivered his 25- minute speech in ringing and vi brant Italian. Then he intoned the apostolic blessing "urbi et orbi"-- to the city (of Rome) and to the world. Wave after wave of enthusiastic applause and cheers rose to him after the blessing. The Pope turned to several other modern languages to ex tend his Easter greetings. In English he said: "A happy and blessed Easter to you all I A happy and peaceful Easter to you all I". Saints in Black and White ST. PAUL OF THE CROSS 94 KINGSHIP OF CHIRST r~ jr J— V tt 7 d it 5/ »r yc sr •J/ ¥f Secular Institute Member Lives Apostolate In World ACROSS 1. Benefit 5. Bullet sound 9. Relative 13. Largest continent 14. Long wood runner 15. The badge of his Order shows a — 17. Saints (female) 18. Acknowledges 20. Rest 22. Stress 25. Outer (Pref.) 26. Sport 27. Comparative suffix 64. Near 29. 66. Meat dish 33. 68. Drenched 69. Exaltation 71. Pitched 34. 73. Current 35. 75. Scholarship 36. 76. Heron 78. Greaser 37. 80. Monk's hood 38. 81. Yes (Colloq) 40. 82. Female nickname 42. 83. Part 43. 45. DOWN 1. Urgency 46. 28. Daub 2. Silicate 47. 29. Nigerian Negro 3. Mortgage 49. 30. Verge 4. He modeled his 50. 31. Forward life on the — 54. 32. Brief 5. Afterthought 55. 34. Velocity 6. Image 56. 35. Burgh 7. Late 57. 39. Creator 8. Noble minded 58. 41. Marsh elder 9. Potential of 60. 42. Cunning Hydrogen 63. 44. Loud and shrill 10. bronze, Roman 64. 48. Haggard money 51. Poss. adjective 11. feeler 65. 52. Dessert 12. Spot 67. 53. Contradiction 16. Purposeful 69. 55. Pads 19. The supernatural 70. 56. Draw beat of his heart 72. 59. Pierce was intense enough 60. As far as to — his shirt 74. 61. Trouble 21. Bishop of Rome 77. 62. Narcotic shrub 23. Tavern 79. 63. Fort 24. Approval Exclamation The badge of his Order contains — nails Before Spasm Egg-shaped ornament Conflict Disposed Above Fear Plaything Certified accountant Smash Favorable vote Anglo-Saxon letter Swimming Allow Of a standard Sunrise Tenth Priests Triple Conjunction His Feast Day Is In — Pronoun (Dem.) We are (Contr.) Recite Movement: music Miami Indian Tribe Perish Digraph Without place; abbr. NEWARK, N.J. (NC)—She's a secretary. But we’ll have to call her Jane Doe because she is a member of a secular institute. She has taken a vow of chastity and promises of poverty, obe dience and me apostolate as a Missionary of the Kingship of Christ. No one, however, knows this about Jane Doe — not her friends, not the people she works with in a large firm, not even her mother with whom she lives. She submitted to an inter view under obedience and on condition that her identity be kept secret. WHY THE secrecy? "I would lose my effectiveness if people knew," she said simply. Her apostolate: to bring Christ to her particular wo rid—her busi ness, her family, her society. You wouldn't suspect Jane Doe is a member of a secular institute. Not when you see her wearing a crimson dress with a heavy gold bracelet, a stylish coat, makeup; not when you see her order a cocktail. But as she explains, to be effective in her apostolate she has to be a part of the mainstream of a business girl’s life. SECULAR institutes were ap proved by Pope Pius XII in 1947. Nine of those which have been canonically approved are established in North America. They are associations of people dedicated to Christian perfec tion and saving souls while liv ing in the world. "Mingling with people and being frtedly' ’ is ARNOLD VIEWING 6 America America 9 BY JAMES W. ARNOLD Against "America America," Elia Kazan’s sprawling masterpiece of gratitude to an aggres sive ancestor, one can raise only puny objections. The film has almost everything: freshness and vitality, pictorial splendor and subtlety, charac terizations of literary quality, an impelling sense of the variety, dignity and tragedy of the human condition. Yet it runs too long (nearly three hours), and much before the end of the film has said it all. Part of the problem is the lead ing actor, a young Greek (Sta- this Giallelis) with an appeal ing, handsome face but only two or three expressions. The boy lacks the versatility and skill to carry us the full distance. PERHAPS a more important negative factor is the theme lt- Mlf: the obsession of a boy to escape the decedent Turkey of the 1890’s and be gin a new life in America, which he idealizes as a substitute for Heaven. This is far from the fam iliar w ill-the-noble-imm igrant- make-it f ilm. The boy’s motivation is not rational, but neuro tic and full of fantasy. When honest methods fail, he uses dishonest and degrading ones. He has learned it is that kind of world. The important thing is to Get Where He Wants to Go. Fascinating for a time, this sort of fanaticism soon becomes tedious. And when suc cess comes, the triumph is dimmed by the mem ory of what has been lost in the getting of it. Producer-writer-director Kazan, for the first time complete creator of his own film, shares these mixed feelings. But a note of gratitude predominates, a grudging acknowledgement of the survival of the fittest. For if the boy Stavros had not been so ruthless, then neither he nor his relatives would have escaped the physical and moral morass of the Middle East. In the family history of the real-life Kazan (born in Constan tinople), the act was magnificently crucial. DESPITE its imperfections, this is a brilliant film. Kazan, whose productive career spans less than 20 years, has the unique distinction of having seen critically acclaimed best film director three times, best stage director four times. At least three of his movies belong on any all-time list - "Viva Zapata," "East of Eden," "Waterfront." As his first "original," "America America" is a major cinema event. The film bristles with Kazan-patented realism and tension. Much of it is physical - the conflict between Tlirk oppressors and Greek and Armenian minorities, set in the rugged rural wilderness of the actual locales. But the best is psychologi cal: what happens when Stavros becomes engaged to the homely daughter of a well-to-do family so he can use her dowry for passage to America. Acting honors in this episode are usurped by the girl (Linda Marsh), a frail creatare whose innter vitality all but bums holes thrpugh the screen, and her father (Paul Mann), a stock bourgeois merchant turned into a complicated, delightful human being. (Miss March will soon be on Broad way as Ophelia to Richard Burton’s Hamlet.) part of that task, Jane Doe ex plained. Jane renews her vow of chas tity each year. But inwardly, she believes she will never marry; she has espoused the single state for life. While she is obedient to a superior—it was this obedience that brought her to the interview—the de mands on her are not many. SHE MAKES a good salary. But because of her promise of poverty, she and a superior work out an annual budget which allows her to stay suitably dressed and equipped for her social and professional posi tion. The idea, she said, is to "be generous with others and sparing with yourself." As part of her work in the apostolate she teaches Confra ternity of Christian Doctrine classes and promotes retreats, as well as exercising die day- to-day apostolate that is her primary responsibility. How do you exercise that apostolate? "You believe your Faith and you live it to the fullest," she ex plained. SHE SPENDS two hours a day in prayer to fortify herself for this work. There is daily Mass and Communion, meditation, a visit to the Blessed Sacrament, the Rosary, the Office of the Franciscan Tertiary (all mem bers of her institute are also members of the Third Order of St. Francis), examination of conscience and spiritual read ing. Dawn is breaking when her prayer ritual begins with medi tation and partial recitation of the Office before the drive to church for Mass. How does she find the time? "You just make a schedule for each day and try your best to keep to it. You learn to use your time well —you can’t fritter it away." IN ADDITION to her dally prayer she is required by the rule she has accepted to go to confession, make the Stations of the Cross and perform an act of devotion to the Blessed Mother each week. Seminary Fund Remember the SEMINARY FUND of the Archdiocese of Atlanta in vour W;L11. Be quests should be made to the “Mo^t Rev erend Paul J, Hallinan, Archbishop of the Catholic Archdiocese of Atlanta and his sue* cessors in office”. Participate in-the daily- prayers of our seminarians and in the Masses offered annually for the benefactors of our SEMINARY FUNb THE MORE memorable sequences: the arrival of the suitor in the merchant’s parlor, surround ed by Victorian decor and three fat, nodding un cles, while the women fuss and clatter in the kit chen; actor Mann’s recounting of the joys of Old World family life; the horseplay between father and favorite, over-protected daughter; the fami ly’s stuffed stupor after an elaborate meal. Kazan displays his virtuoso skills in film nar rative. Sometimes it is in wordless montage of Images (of the family gathering their treasures for the boy’s journey, or of his struggles on the docks to earn money). Sometimes it is in the shots alone: of the awesome Anatolian mountains, ringed with whisps of cloud; of people scurrying from the marauding Turkish cavalry; of the tiny figure of Stavros clambering across the vast face of a plateau, or (shot from above) winding through vil lage streets pursued by the scolding voice of his mother. CUTTING is used imaginatively to telescope time, even within a scene, thus omitting extran eous dialog and tedious changes in mood. The sound of the next scene often intrudes on the last moments of the preceding one. When Stav ros is tempted by an evil traveling companion, a speedup in the rhythm of the cuts (from girls to boy to tempter) produces excitement and tension. A more remarkable example occurs when the boy, taunted beyond endurance, finally attacks and kills his tormenter. This is violence purely by indirection: in the tempo of the cutting, the sounds of the fight, the glimpse of a hand or head below the rocky hilltop where the camera is stationed. The movie captures fragments of humanity in describable in any other medium. While Stavros’ father describes for the family how one day the boy will set up his younger brothers in business, there is a lovingly poignant exchange of smiles between Stavros and a chubby young sibling. There is the heart-tearing shriek of a prostitute, threatened with eviction, echoing through a shabby apartment: "I’m only an animal without a bed and a room I" And at Ellis Island, as the immigrants await the customs inspectors, the soundtrack changes from utter silence to a crescendo of ex pectant noise (as the inspectors arrive) to si lence again (as they settle down to question^ each arrival.) THESE are only samples of the film’s rich ness. It may well be another in which the parts outshine the whole. But few movies in recent years match the emotional pull of Kazan's cli max: the camera sweeps over the faces of the hopeless persecuted in a Turkish village, as Stavros’ off-camera voice calls from America: "Come, you I Let's go, youl" CURRENT RECOMMENDED FILMS: For everyone: It’s a Mad, Mad, Mad, Mad World; Lord of the Flies, Lilies of the Field. For connoisseurs: Winter Light, Tom Jones, The Leopard. Better than most: America America, Dr. Strange* love, Love With the Proper Stranger, Charade. God Love You BY MOST REVEREND FULTON J. SHEEtf It is the nature of affluence to blind us to tne needs and wants of others: the rich man never saw Lazarus at his door; God called the rich church of Laodicea in the Apocalypse the "poorest" of all the churches. The prosperous Church becomes the ghetto Church. A dead parish is like the Dead Sea. The latter receives fresh waters from the River Jordan, but it has no outlet. It keeps them all for itself and is dead. In order that we in America might be more united with the suffering, impoverished Christ in the rest of the world, it would be well for us, instead of traveling the "Via Dol- larosa," to begin a Via Dolorosa in the following way: 1. Give three per cent of all parish construction costs to the Holy Father for the propagation of the Faith in other lands and for the feeding of their poor. I f we can afford a million dollar school, we can give the equivalent of five churches in mission lands, each costing $6,000. 2. Many of the priests in the Missions live on Mass stipends, with no other source of income or livelihood. Priests in the United States could send their stipends to The Society for the Propagation of the Faith which distributes them to bishops in mission lands and they, in turn, to needy priests. In this way there is equitable distribution to all orders, all societies and all areas in the Missions. 3. High school students, both young men and young women, could make sacrifices to buy jeeps for mission lands. Once sufficient money was collected to pay for a jeep and the transportation for a missionary, the money could be sent to the Holy Father and his Sacred Congregation, who would assign the jeep to the neediest mission. 4. Housewives and mothers could gather spare clothes and send them to a missionary under the direction of their Diocesan Direc tor of The Society for the Propagation of the Faith. 5. Doctors, surgeons, dentists and engineers could offer their services for two months of the year to the poor people in some mission land under the direction of the Catholic Medical Mission Board (10 West 17th Street, New York, New York). Remember, Christ is in the rich only because they are virtuous. He is in the poor because they are poor. Make yourselves poor for the Lord and send your sacrifice to The Society for the Propaga tion of the Faith, 366 Fifth Avenue, New York, New York 10001, GOD LOVE YOU to J.E. for $1.55,"Mybrothers and I sold some old toys that we found in the basement and want to give the money to help hungry children." .... to C G. for $25 "I have made many baby afghans for relatives and friends which were all stitches of love. I am happy to send this money from selling one." .... to S.B. for $10 "1 saved this on laundry." .... to J.E.W. for $5 "The sacrifices of an urchin, motherless Indians and a Unitarian couple —it was all they had." ARE YOU COMFORTABLE? Read our special May-June issue of MISSION and learn how you can make others comfortable too. If you wish to be put on our mailing Ust for this bi-monthly magazine, just ask us via: The Society lor the Propagation of the Faith, 366 Fifth Avenue, New York, New York 10001. pie your soertfteo to at and mail it to Moat • Fulton J. Sheen, National Director of the Society for the Pro- don* of the Faith, 366 Pifth Avenue, New York lx^ N. Y. or K r Archdiocesaii Director, Very Rev, Harold Jv Rainey P.O, ; 12047 Northside Station, Atlanta 5, Ga,