Newspaper Page Text
PAGE 6—The Georgia Bulletin, March 22,1979
Pope’s First Encyclical—
(Continued from page 1)
from hunger, with many
people dying each day of
starvation and malnutrition,”
said the encyclical.
“So widespread is the
phenomenon that brings into
question the financial,
monetary, production and
commercial mechanisms that,
resting on various political
pressures, support the world
economy,” it said.
“These are proving
incapable either of remedying
the unjust social situations
inherited from the past or of
dealing with the urgent
challenges and ethical
demands of the present,” it
added.
“The drama is made still
worse by the presence close
at hand of the privileged
social classes and of the rich
countries, which accumulate
goods to an excessive degree
and the misuse of whose
riches very often become the
cause of various ills,” it said.
“Man cannot relinquish
himself or the place in the
visible world that belongs to
him; he cannot become the
slave of things, the slave of
economic systems, the slave
of production, the slave of his
own products,” added the
encyclical.
The situation “requires
daring creative resolves in
keeping with man’s authentic
dignity,” said the encyclical.
In reading “the signs of the
times,” the encyclical said
advances in science and
technology are causing
contemporary man to
become afraid of his own
work because of the
destructive power that can be
unleased.
“He is afraid that it can
become the means and
instrument for an
unimaginable self-destruction,
compared with which all the
cataclysms and catastrophies
of history known to us seem
to fade,” said the encyclical.
This is alienating man from
his own creative works, said
the document.
“At the same time,
exploitation of the earth not
only for industrial, but also
for military purposes and the
uncontrolled development of
technology outside the
framework of a long-range
authentically humanistic plan
often bring with them a
threat to man’s natural
environment, alienate him in
his relations with nature and
remove him from nature,”
added the encyclical.
“It was the Creator’s will
that man should
communicate with nature as
an intelligent and noble
‘master’ and ‘guardian,’ and
not as a heedless ‘exploiter’
and ‘destroyer,’” it said.
The moral question that
must be asked in assessing
scientific and technological
advances is do these “accord
with man’s moral and
spiritual progress,” it added.
Much of the problem has
been caused by “progress”
divorced from a religious
perspective, said the
encyclical.
The encyclical does not
offer specific solutions, but
general guidelines that should
be used in formulating
answers.
The pope advocated
solutions based on greater
solidarity among people,
redistribution of wealth and
an end to physical and
economic domination over
others by people and states.
Regarding internal church
matters, the pope asked for a
period of consolidation,
which stresses traditional
Catholic values and the
teachings of Vatican II. The
encyclical praised Pope Paul
VI for maintaining a
“providential balance” in
doctrinal matters during the
controversies of the
post-council years.
It reaffirmed traditional
church teachings such as the
indissoluability of marriage,
priestly celibacy and
individual confession as
essential for the granting of
forgiveness.
Although the church “has
internal difficulties and
tensions,” she is strengthened
by these, it said.
“She is internally more
strengthened against the
excesses of self-criticism; she
can be said to be more critical
with regard to the various
‘novelties,’ more mature in
her spirit of discerning,” said
the encyclical.
The pope called
theologians “servants of
divine truth” and stressed the
need for them to remain
united to church teachings.
“If it is permissible and
even desirable that the
enormous work to be done in
this direction should take
into consideration a certain
pluralism of methodology,
the work cannot, however,
depart from the fundamental
unity in teaching of faith and
morals which is that work’s
end,” said the encyclical.
“Nobody, therefore, can
make of theology, as it were,
a simple collection of his own
personal ideas, but everybody
must be aware of being in
close union with the mission
of teaching truth for which
the church is responsible,” it
added.
Overall, the pope has an
optimistic view of current
church life.
“In spite of all
appearances, the church is
now more united in the
fellowship of service and in
the awareness of apostolate,”
said the encyclical.
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THE SQUARE DANCE CLUB at
Saint Philip’s in Jonesboro celebrated
Saint Patrick’s Day with a graduation
dance. Hosting the evening were L to
R, Lowell Young, square dance caller
and his wife, Janice: Father John
Kieran, chaplain; Mildred and Walter
Green, who founded the Flint River
. Promenaders at the parish three years
ago.
Atlanta’s Channel 5 To Air
Nostalgic C.S.
Lewis Classic
C. S. Lewis fans, lovers of
fairy tales, and all admirers of
a good story will rejoice this
Easter season when “The
Lion, the Witch and the
Wardrobe” is broadcast on
the CBS Television Network
Channel 5 in Atlanta. The
two-part animated special will
air April 1 and 2 from 8 - 9
p.m. ET each evening.
Often called a “fairy tale
for the whole family,” “The
Lion, the Witch and the
Wardrobe” is the first of
seven tales in Lewis’ “The
Chronicles of Narnia.” The
fantasy series, written in the
1950’s, is now more popular
than ever with over a million
copies of the book sold every
year in the United States and
England.
“The Lion, the Witch and
the Wardrobe” is the story of
four children - Peter, Susan,
Edmund, and Lucy - who,
while visiting in the country,
walk through a wardrobe into
the magical land of Narnia.
Narnia, they discover, is
under the spell of the White
Witch who makes it always
winter and never Christmas.
She keeps this kingdom of
talking animals and mythical
creatures under her control
because she has the power to
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turn the opponents into
stone.
The children’s presence in
Narnia is a real threat to the
Witch, and she bribes young
Edmund into betraying his
siblings. But Aslan, a noble
lion, is also on the move in
Narnia. To atone for
Edmund’s treachery, Aslan
gives himself up to the Witch
and dies. Then through the
Deep Magic, he leaps back to
life and empowers the
children to help him and his
followers defeat the Witch.
Peter, Susan, Edmund, and
Lucy reign as Kings and
Queens of Narnia until one
day they find themselves
back in the country house on
the other side of the
wardrobe.
The televison adaptation of
this classic story is the dream
child of The Episcopal
Radio-TV Foundation.
Caroline Rakestraw,
Executive Director, first
heard about “The Chronicles
of Narnia” twenty years ago
from Lewis himself when she
was in London to supervise
some recordings by the
author. She read “The Lion,
the Witch and the Wardrobe”
on her return flight. “As I
looked out the plane
window,” Dr. Rakestraw
recalls, “I could actually see
the land of Narnia, Aslan’s
Sitting pretty.
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country. As Lewis’ printed
words were transformed into
pictures, I became excited
about the possibility of seeing
this fantasy on the TV screen
and have been working
towards that end ever since.”
After obtaining the
worldwide film rights to “The
Chronicles of Narnia” from
the trustees of the C.S. Lewis
Estate, the Foundation
entered into a production
partnership with Children’s
Television Workshop,
producers of the successful
TV programs “Sesame
Street” and “The Electric
Company.” They decided to
tell the first story, “The Lion,
the Witch and the Wardrobe”
in a two-part animated
television special which Kraft
elected to sponsor for a
prime-time showing. David
Connell of Children’s
Television Workshop is the
executive producer. Bill
Melendez, who is well known
for his work on animated
specials and films of the
popular comic strip
“Peanuts,” is the director.
C. S. Lewis, a lecturer in
medieval and Renaissance
literature at Oxford and
Cambridge, has inspired many
with his religious works
including MERE
CHRISTIANITY, THE
PROBLEM OF PAIN, and
CHRISTIAN BEHAVIOUR
and his autobiographical
writing in SURPRISED BY
JOY and A GRIEF
OBSERVED. THE
SCREWTAPE LETTERS, a
satirical piece in which an
apprentice devil is instructed
in the process of winning
souls, and a trilogy of space
fantasies - OUT OF THE
SILENT PLANET,
PERELANDRA, and THAT
HIDEOUS STRENGTH -
have established his
popularity with a broad
cross-section of people,
especially college students.
He may well be remembered
most, however, for “The
Chronicles of Narnia” which
have a huge following among
children and adults alike.
“Lewis had a unique
ability to make profound
things simple,” notes Caroline
Rakestraw of The Episcopal
Radio-TV Foundation.” ‘The
Lion, the Witch and the
Wardrobe’ is a perfect
example of his gifts. It is
great entertainment - but,
more important, it is great
entertainment with
substance.”
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S. AMERICA
Systematic Repression
NC NEWS SERVICE
The widespread violations
of human rights in Latin
America, are “abuses of
power typical of regimes of
force . . . even if those at the
helm call themselves
Christian.”
This condemnation was
issued by the third general
assembly of the Latin
American bishops which met
3 in Puebla, Mexico, earlier this
| year. Spurred by the many
a national hierarchies which
t. have condemned rights
= violations in their countries,
■j the assembly devoted a good
? deal of its final document to
human rights.
“There is anguish among
the people because of
systematic, selective
repression . . . breach of
privacy, coercion, torture and
exile,” said the document.
“Families lament the
disappearance of their loved
ones and are deprived of any
information. Insecurity is
widespread as arrests without
warrant abound. The
judiciary is bound and
powerless,” it added.
“There is also anguish
because of guerrilla violence,
terrorism and abductions by
extremist groups of opposing
ideologies,” it said.
The document resulted
from information collected
by the bishops’ conferences
of each country and
documentation brought
before the Puebla meeting by
relatives of the victims and
human rights organizations.
Groups presenting data
included Amnesty
International and human
rights agencies of the United
Nations and the Organization
of American States.
The document blamed a
distorted view of national
security for many of the
violations committed by
governments.
This view places the
individual citizen in a total
war against subversion and
communism encompassing
“the cultural, social, political
and economic fields,” the
document said.
“Confronted with such real
or imagined danger, a
situation of emergency is
declared to curtail individual
freedoms. The will of the
state engulfs the will of the
nation. Defense needs and
economic growth are
considered more important
than the needs of the
underprivileged masses... In
the name of national security,
individual insecurity becomes
permanent,” it continued.
Of the 330 million people
in Latin .America, close to
230 million live under
military rule. Only three
countries have a clean record
according to human rights
groups: Costa Rica, Jamaica
and Trinidad-Tobago. Four
other countries under civilian
rule have some violations on
record: Colombia, the
Dominican Republic, Mexico
and Venezuela.
Those under military rule
are Argentina, Bolivia, Brazil,
Chile, Ecuador, El Salvador,
Guatemala, Haiti, Honduras,
Nicaragua, Panama, Paraguay,
Peru and Uruguay.
The document stressed the
church’s need to bring the
teachings of the Gospel to
political life “as a service to
the people.”
“In recent years there has
been growing deterioration of
the political and social
conditions of our countries,
which undergo institutional
and economic crises and show
clear symptoms of corruption
and violence,” it said.
“Violence is often
originated and fostered as
much by institutionalized
injustices throughout the
various social, political and
economic systems now
current as by ideologies
which use violence itself in
their drive for power. In turn,
there is a proliferation of
strong regimes often inspired
in the ideology of national
security,” it added.
The bishops acknowledged
the need for orderly and
law-abiding rule in society,
and urged participation by
Christians in political life.
They praised people using
peaceful means to defend
their rights.
Cross And Covenant—
(Continued from page 1)
meditations. The Cross is
never far removed from the
Covenant. The Covenant does
not seem to take root
without the Cross anchoring
it.
We all bring our personal
experiences to this ever
present linking of Covenant
and Cross. And we all bring
an exile experience when our
covenants hang in jeopardy.
It is on that note I end and
address my experiences to
you and ask you to address
yours to your God and to
those other covenant partners
who enter your life.
How do we handle our
own “seventy years of exile?”
I speak in metaphor, for the
terms of our exile and their
lengths are mostly
self-imposed. How long do we
remain exiled from God,
from the other? There are
two questions here, both
crucial, both primary.
How badly do I want to
remain in covenant? In an age
so characterized by
forgetfulness of God, and not
merely denial of God, we
may not get by this very first
question. In a marraige it
would translate as, “we have
to fight for this marriage.”
The second question is harder
still. “Am I willing to be
lifted up?” Again I speak in
metaphor, but for those who
experience covenant and
desire its blessings, the
meaning is painfully clear.
Am I willing to deny myself
and embrace the Cross of
what it means to be a sinful,
weak, selfish, and proud
covenant partner? Am I
willing to affirm the other by
saying I love you as much as I
am able and with all my
faults?
The One lifted up on the
Cross said, “I love you with
all your faults and in the face
of your sins.” Can we this
Lent come to some terms
with our covenant sins and
say, to God and to others in
our lives, “I love you with all
of my faults and in spite of
my faults.” If the Covenant is
worthwhile, it is worth being
lifted up for.
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