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■1 PARISH, PASTOR, LAITY Saints in Black and White THURSDAY, JUNE 4, 1964 FOR COMMON GOOD GEORGIA BULLETIN ' PAGE 5 A Profound BY REV. LEONARD F. X. MAYHEW Since the essence of the parish is the society of those individuals who compose it, its vitality and health depend on an entire complex of in ter-personal relationships. The pastor has a dis tinct and demanding personal relationship to the laity of the parish. They in turn are placed in a definite, and not always too obvious, relationship to him. Among themselves, the parishioners are related to each other in a manner far more profound than the mere coinci dence of fulfilling their relig ious duties in the same place. The entire parish, pastor and laity together, have a continu ing relationship to the Church in the larger sense, that is, in the diocese and throughout the world. The parish also represents the Church religiously to those not of the faith both fellow Christians and others- as well as to the com munity as a whole. The pastor’s first relationship, and therefore duty, to the parish is to personify the priestly Church. His office may then be reduced to a very specific aspect of charity, of love. He is among the people of the parish, as was Christ, "not to be served but to give his life for many." An especially demanding aspect of his office is that he is not only to love but to communicate love. An American priest-author has observed that the priest was once identified with the gov erning class and later with the educated class, the clerics. All this is now past. It seems most fitting, he continues, that now priests, as indivi duals and as a group, should be distinguished and identified by -kindness- as the kindest men in society. The pastor exercises his service of love in very definite ways, by diffusing those goods of which he is the consecrated custodian. In the first place, this points to his properly sacer dotal role- to lead his parish in worship. The pastor is the presiding officer of the parish com munity in the work of public worship. He is its leader in the liturgy, the communal honor offered to God and the effective sanctification of souls. The pastor’s second work, closely related to Relationship the first, is to teach. Above all in preaching, but also through the countless other channels available to him, it pertains to his office to nourish the minds and hearts of the parish with the word of God. He must proclaim the Gos pel in its fullest truth, not narrowly or only formally, but with its living pertinence to the lives of his hearers. In today's Church this places the utmost demands upon him to mirror the renewed understanding and the deeper dim ension of Catholic life being imparted by tne Holy Spirit. It will be no simple matter to be a pas tor in the age of the Second Vatican Council. His teaching office will include providing a stimu lus to the laity of the parish to exercise their proper apostolic role and to grasp the full mea sure of their Christian vocation. In our society, the duty of the lay parishio ners to provide sustenance for their pastor does not demand discussion. It is fulfilled without question. Aside from it, the laity of a parish have duties, no so much to, as through, the pas tor. They are responsible, in the first place, to cooperate with him in the common work of worship. As much as he, they too must adjust willingly and fully to the renewed grasp of the liturgy which Vatican II has initiated. As the pastor must teach the pure doctrine of God’s word with all its implications, so the laity of the parish are responsible to absorb it, "to hear the word of God and keep it." As he would be wrong to teach it falsely or partially, so neither may they legitimately refuse to hear it fully. They cannot reject (as he may not refuse to preach) the difficult demands of social justice or the~ever evolving measure of a fully Christian mentality. The pastor is the spokesman of the Church within the parish and that means he is the spokesman of Christ, He must be heard as such, aside from subjective considerations of eloquence or persinality. The pastor and the lay membersof a parish have any number of distinctive and necessary roles to perform in the life of the healthy and vital par ish. Of all the relationships emboidied in the parish, theirs is the most important. It is in the proper and complete understanding of this rela tionship that the parish is enabled to grow strong in the several other directions in which its life flows. QUESTION BOX St. Patrick Canonized? BY MONSIGNOR J. D. CONWAY Q. IN October, 1963,1 asked a question concern ing the canonization of St. Patrick. You stated that it would be a while till you could answer my question. I hope it will not be a year. A. If I took your question in proper sequence it would be seven years (estimated) before I came to it. You should see the stack of questions I have I St. Patrick was never canonized,, Lest good Irishmen be scandalized at this state ment, we must keep in mind that there was no process of canonization in the Church back in the 5th century when St. Patrick died. Saints were declared such by popular acclamation and devo tion, which the Church gradually recognized and approved. Q. On May 1 of this year we Catholics were permitted to eat meat because of the feast of St. Joseph the Worker. Could you tell me if the feast of St. Joseph that falls on March 19 dur ing Lent was transferred to May 1. or are they two separate feast days? places the former Solemnity of St. Joseph which was celebrated on the Wednesday after Easter Week. You were exempted from abstinence on May 1 by a dispensation of your bishop, Not all bishops granted this dispensation. Q. I am a convert since 1946. Could you please advise me as to services in case I am the one to take care of my good husband). Ours is a mixed marriage. I know Mr. can be laid to rest in Cath olic ground; the thing that worries me is; Will a priest conduct the services of a non-Catholic in an undertaker ’s parlor? Are they ever taken in the Catholic Church? A. It is common custom for a priest to con duct a funeral service for a non-Catholic at the undertaker’s parlor when the family request it. Unfortunately we are not permitted to have such a funeral in the church at the present time. I hope that changes may be made in this regard before the time comes for you to lay your good husband to rest. I know non-Catholics who ac company their families to Mass every Sunday; it does not seem right that they should be ex cluded from the church in death. A. The feast of March 19 atill remains, and in many countries it is a holy day of obligation. Pope Pius XII established the new feast of St. Joseph the Workman to "impress onmen’s minds the dignity of human work and the principles according to which it should be carried on.” And he put it on May 1 because that is the day which laboring men throughout the world have generally adopted as their own. During the past century May Day has often been a time of strife, demonstrations, hatred and conflict. The Pope hoped that under the inspiration of St. Joseph men might rather work together for peace, public welfare, and a just order in human society. We might say that this feast of May 1 re- AFRICAN Q. Can a person who, although not a Catholic, bring her children up Catholics be buried at a Mass from a Catholic Church? A. This question arrived at almost the same time as the one above. The answer must be no, but I think it is a shame. Q. My dictionary defines oleo-margarine as a substitute for butter made from animal fat and churned with fresh milk. Is oleo then permitted on Friday? A. Could anything have more animal fat in it than butter? Most oleos today advertize that they are made of vegetable oils. In any case, you may eat it on Friday. MISSIONS Taking A Hard Look CONTINUED FROM PAGE 4 they found themselves. "Their social life has often refelected the be havior of the Euopean settlers and colonial a dministrators," he said, "and disenchantment has come when nationalists see in the missio nary world itself the same systems and at titudes which prevail among the settlers". In such a climate of opinion, it can be anti cipated that the role of the missions in educa- tion W iH steadily decline. There are indications, however, that their help will be welcomed in silled areas which the new governments are anx ious to develop, subject to provisions to prevent the creation of monopolies, ^Sanda, for example, has for> some ten years been promoting women s clubs through its depart ment of community development, Such work is particularly useful in Africa, in much of which woman has existed In a condition of inferior ity Uttle removed from that of the domestic animals. Many of the clubs were formed at the Catho lic missions, and the movement gained momen tum when the Grail in 1955 sent a staff member from Europe to do social work among Uganda women. Gradually, the Grail and the White Sis ters provided additional fulltime workers, so that formal treining of leaders became possible. The training covers principles of leadership and group management, agriculture, home improvement, child welfare, education, and Christian family living. Training is now conducted not only at the parish but at the diocesan and inter-diocesan level, with as many as eighty courses a year* The Catholic clubs have internal autonomy- and are organized in a national union. They are simultaneously affiliated to the association of women's clubs sponsored by Community Develop ment, and they participated in general community programs. Such are the lines along which many missionaries project the future of their work. To continue to function, they will have to con centrate on activities recognized by the state fs of major national benefit. ST. SERAPHIA 63 ACROSS 68. 70. 1. She settled in 71.' 6. Cheers 73. 10. Cartridge; abbr. 75. 13. Chinese laborer 76. 14. Old English gold piece 79. 15. Possessive pronoun 16. It offends 17. Taxes 19. Governor Wallace presides. 21. Years; abbr. 23. Part of Great Britain 25. Past 26. Church High Tribunal 28. Marine skeletons 30. Revises 33. Habituate 35. Tricks 37. Jacket 38. She converted St 40. Comedy 42. Affirmative 43. Minister 45. Type of architecture 47. Socialist Party 48. An Arts Degree 50. Detergents 52. Swiss Song 54. Poke 56. A stocking fabric 58. To rebate 61. Site 63. Faithful 65. Median line (Srience) 16. 66. Domain 18. 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. Rhythm Devastate Philippine garment Stately Theatre notice She was born at Radio detecting instrument Priest; abbr. Suffer A perambulater Opportune Foxy Congers Precise DOWN Mid-Western State; abbr. Small child Below Flowering shrub J aundiced skin ailroad Hindu Title Nimbus She voluntarily became a She had great love for .... Charles Dickens character Girl Scouts of America A type of cigar Cow barns Fine line (Printing) w. tne venerame ..., 22. Stumps 24. Mixture of greens 27. Northern Constellation 29. Masculine name 31. Digits 32. Crack 34. Enlist 36. Scrod 39. Benefit 41. Down 44. Where the Derby is niu 46. Tree of the pine family 48. Open 49. Exposed 51. More furtive 53. Southern Constellation 55. Disagreeable 57. Diner 59. Flocks of sparrows are 60. Trend 62. Russian Mountain Range 64. Envoy 67. Nearsighted person 69. Root 72. 160 sq. rods 74. Buddhist Monk 76. American Academy of Sciences 77. Nothing 78. “Good King' 80. Receipt; abbr. 84. A surgeon’s degree 86. Army Officer; abbr. ANSWER TO LAST WEEK’S PUZZLE ON PAGE 7 Vatican Emphasizes Individual Society Roll VATICAN CITY (NC)—A Vat ican letter has championed the right of the individual and of private groups to work for the common good without being sub merged by the state or public action. The letter was written by Amleto Cardinal Cicognani, Pa pal Secretary of State, to Giu seppe Cardinal Siri of Genoa, who presided over the 36th Italian Catholic Social Week in Pescara. Commenting on the week's theme —The Common Good and the Individual in the Contemporary State—the let ter said; "IF WE regard the common good not as the general goal of every society, but specifically as the aim of the state, then the often repeated declaration of the Church's teaching authority to the effect that the exact defi nition of the common good de mands continuous reference to the human person remains con stantly as a guiding beacon." The letter did not deny the role of the state or public au thority inguaranteeing the com mon good. It said that "con temporary society is clearly marked by a growing social pluralism and by the indispen sable intervention of the public authority." It added that the "activity of the public authority is indis pensable for implementing so cial conditions and for the in tegral development of the hu man person," but also said that "by its very nature the state is an unsuitable substitute for the individual in the sphere of inner and spiritual values. Therefore, the just autonomy of the human person in the sphere of spiritual activities must be clearly asserted, as well as in religious, moral, cultural and scientific activi ties." INSTEAD of a dominance of one over the other, the papal letter urged for an integral relation between the two. "What is important is not so much that public authority should car ry out certain activities di rectly and on its own, but that it should prepare the neces sary conditions so that indivi duals and groups in their com petent autonomy may grow and develop more and more their free and responsible activi ties within the framework of the common good." Yet public authority must in tervene, the letter continued, if "individuals and groups proved incapable of reaching definite aims that are necessary for the common good, or if they should not be prepared to submit to a proper extent to the require ments of the general interest." The letter then proceeded to take the discussion one step further and to link the common good of individual political com munities to that of the universal common good. "FULL achievement of the common good in a given poli tical community wouldn’t be pos sible today without acknowledg ing the connection in the inter national plane. It is necessary', therefore, that public authori ties especially should work con stantly in overcoming a rigid af firmation of a sovereignty al most isolated and in opposition to other sovereignties." To achieve full realization of the common good, the letter stated "only a manifest af firmation of the understanding and of the sincere respect of Christians for values of the temporal order, and, in parti cular, the daily testimony of the true sense of the state and of the pledge of Catholics in loyal service of the common good will permit the opening up of new ways so that men may welcome trustingly the same riches of the spiritual vision which Christianity carries to every area, thus once more proving itself a civilizing force and a respectful service for the whole of mankind." Seminary Fund ARNOLD VIEWING Wild Slapstick BY JAMES W. ARNOLD The urbane French police inspector, who has for years bedeviled movie villans and charmed audiences with the brightness of his intellect, finally gets his comeuppance in "The Pink Panther." The material universe simply turns against him. The treachery of objects is established early. Inspector Clouseau (Peter Sellers), angrily upbraiding his subordinates for allowing a pair of jewel thieves to slip through their fingers,- absent-mindedly leans against a spinning globe and is pitched to the floor. From then on, there is scarcely a door, a rug, an ashtray, a suit case or a water faucet that does not take tis cularly in fireworks. The inspector's overconfidence extends to his attractive wife (Capucine) who is more interes ted in her crooked associate (David Niven). Film-maker Edwards makes th e most of this situation in two complicated Mack Sennett bed room mixups that stagger dangerously close to bad taste but are impossible to take seriously because of the flood of absurd sight gags. Thus, suitor Robert Wagner, who has been hiding under the soap bubbles in the bathtub and whose knit sweater now droops damply about his knees, makes a desperate run for the door. The knob, which had previously refused to work only for Clouseau, comes off in his hand. "Panther" is a wild slapstick farce that is a deliberate throw back to the improbable visual comedy of 30 years ago, when Lloyd, Keaton, Laurel and Hardy romped across the acreen. About 20 per cent of it ia uproarious. Another 20 per cent, in which the actors lounge about on stagey sets while cat ching their breath, is sleep-provoking. The balance approaches the level of the old Hope Crosby epios, with large doses of traditional French bedroom faroe for seasoning. The film’s moral level is not stratospheric. Th e main comedy target is the policeman authority figure, humans in general seem rather absurd, criminals are jolly fellows who are never caught, and marriage is treated with gay disregard. But "Panther" is so clearly farce, so set on getting belly laughs without any intru sion on intellect, that rational objections seem far off the point. Audiences are certain to be attracted by the single-minded concentration on fun. Already the top box-office attraction nationally for a month, the film is largely the brainchild of producer- writer-director Blake Edwards, collaborating again with composer Henry Mancini and cam eraman Phil Lathrop ("Experiment in Terror, "Days of Wine and Roses"). But the man who makes it go is the indefatigable Sellers, the soft-spoken Briton who seems to be in every other movie released this year. In Clouseau, Sellers has a character so ad mirably suited to his style that he is already scheduled for at least one sequel ("A Shot in the Dark"). Clouseau's flaw is his quiet, serene overconfidence. He adopts the airy superiority of the scientific sleuth, although most of his deductions are wrong and the world about him is slowly disintegrating. (His wife, unknown to him, is one of the criminals; he believes she has collected her furs and jewels by frugal management of the household money). Edwards, obviously, does just about anything for a laugh. He uses a cartoon panther with a Bugs Bunny personality for opening and closing titles. At one confusing moment, Sellers sits up in bed and begins to fiddle hopelessly on a'violin. When the intercom buzzes in his office, it sounds distrubingly like the Bronx cheer. At a masqurade ball, two detectives, dressed as the fore and aft of a zebra, begin to lap up the con tents of a punch bowl. "Careful," Sellers warns, "I’ll have your stripes." When the ball is broken up by fireworks, and two burglars, both dressed as apes, try to crack th e same safe, th e atmosphere is just this side of the 'Hiree Stooges. The film ends with an auto chase that is a classic of pure madness, with the ape-burglars being pursued around a photogenic Italian pizza by police led by Sellers in a suit of armor. There are some tedious scenes, chiefly the predictable one in which Niven, typecast again as the aging roue, tries to seduce a not-so innocent princess (Claudia Cardinale). Harly any Wfl , __ _ of the dialog spoken by Misses Cardinale an< Capucine is even vaguely understandable. Sinci Britishers Sellers and Niven often sound as if the; are talking underwater, the film becomes visua by default. The color photography, shot in the ski country around Cortina, Italy, is lovely to watch, and Mancini’s music (chords and bongos) adds both artificial glitter and ironic comment. In sum, "Panther" is a movie for those who haven't seen much broad, fast-moving comedy lately, and who are will ing to swallow along with it the whipped-cream gobs of creamy sophistication that have become the Edwards-Mancini style. Clouseau is an underplayed character in an overplayed world. He< expresses himself in mumbled phrases, with a sly amile, a twitch of the lips, a lift of the eyebrows. But when he kisses his wife, his hat catches on her hair- clasp. When he puts his clothes on a hanger, they always slip off. When the lights go out and he reaches for a candle, it turns out to be a Roman candle, and the house goes up specta- CURRENT RECOMMENDED FILMS; For everyone: It’s a Mad, Mad, Mad, Mad World; Lilies of the Field. For connoisseurs: Tom Jones, 8 1/2. Better than most; America America, Dr.Strange- love, Love With the Proper Stranger, Billy Liar, Charade, Paris When It Sizzles, The Pink Panther. Remember the SEMINARY FUND of the Archidocese of Atlanta in your Will. Bequests should be made to the “Most Reverend Paul J. Hallinan, Archbishop of the Catho lic Archdiocese of Atlanta and his successors in office*’. Participate in the daily prayers of our semi narians and in the Masses offer ed annually for the benefactors of our SEMINARY FUND. God Love You BY MOST REVEREND FULTON J. SHEEN May we tell you something about a Society which the Holy Father calls "first" amongallmissionworks?Itis something that you yourself would have asked for at this Council if it had not already been in existence. There are hundreds and hundreds of mission societies begging for their deserved needs. Each society cares only for its own members and its own missions. This is natural, just as your family dies not give part of your salary to the family next door. Because of this multiplicity, however, you receive hundreds and hun dreds of appeals. You cannot help all, and yet you know that they should be helped in some way. In the face of this multiplicity of appeals would you not ask: "Why does not the Holy Father form pne society which should be aided "first and prin cipally."? The great advantage of this would be that, being the Father of all missionaries, he would be fair and equitable to each. Again, he would know the needs of each part of the world better than any one else. Furthermore, since he along sends the missionar ies, the duty of aiding them falls on him. This would not prevent his aiding the hundreds of other societies, because when the Holy Father says^that he is to be aided "first," it does not mean "no one else," and when he says "princi pally," it does not mean "exclusively." By thinking this way, you would eventually ask that the Church have one society that would aid every part of the world and every missionary society. Actually, the Holy Father does have just that: The Scoeity for the Propagation of the Faith. Every cent you send to it goes to the Holy Father. No Diocesan Director, no National Director in the world may distrubute a cent of it at his own disceretion. No bishop may touch a cent of it. Once given to The Society for the Por- pagation of the Faith, it belongs to the Papal Mission Trea sury. God has beengood in calling us to this work, because it is catholic; because it reaches everybody; because it plays no favorites; because it is Pontifical and belongs to the Vicar of Christ. It is a hard job. There are more crosses in it than in other kinds of work, because the Devil fights those who spread the Cross over the world. How that you know what it is, spread the good news, say a prayer for us and every month send us an autograph*—we love autographs— you know the kind we mean. Thank you. GOD LOVE YOU to Anonymous for a gold chain and medal "For the Holy Father’s Missions." ... to Anonymous for $42 "I send this because i understand that giving is necess ary." . . . . to F. W. H. for $100 "I received this as a trus tee for a n insurance trust, but Instead of keeping it, I realize how much more it will help the poor of the world." .... to P. for $1 "This is not much, but it is from my heart and soul." 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 earrings, gold eyeglass frames, flatware, etc., and use the money to relive 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 youn sacrifice 10 it and mall it to Most Rev. Fulton J. Sheen, National Director of the Society for the Pro pagation of the Faith, 366 Fifth AVenue, New York lx, N. Y. or your Archdiocesan Director, Very Rev. Harold J w Rainey P. O. Box 12047 Northside Statiori' Atlanta 5, Ga.