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Dublin’s Fair City It could only happen in Dublin. On St. Patrick’s Day, the bands will march proudly through the broad main street. The national tri-color flag of green, white and orange will flutter in the March wind. It will probably rain. If you follow that main street south it snakes it’s way to the foot of a steep hill. That’s Lord Edward Street. Two hundred years ago the valiant rebel Lord laughed at the edicts of the crown, sided with a swift rebell ion and lost his dashing head for the cause. His martyrdom along with his name venerably mingles in that hilly street sacred to his memory. But climb the hill and feast your eyes on majesty. It sits perched, matriarchly watching over the Norman city below. It demands respect and a holy quiet as you pass it by. Out of lush grounds it splenderously rises to the distant belfry above. It is the city’s Cathedral of the Holy Trinity, called Christ Church by the locals. Christ Church is a symbol of Ireland in its moments of highest glory and its hours of dreadful deep despair. The Normans built it in 1038. The gracious structure has been restored many times since, but some nucleus of the original still stands. For five hundred years monks and hooded priors rose up to offer the morning prayer of Lauds within the sacred sanctuary, spend their day in service to the growing busy seaport, ending their evenings within the cloisters of the Cathedral on top of the hill. But, change was at hand. In 1500, King Henry ordered an end to the Roman ways of the natives as the Reformation swept through the British Isles. The monks were chased from their ancient enclosure, and the reformed clergy of the crown sedately settled into the new benefice. It became THEIR Cathedral on the hill. Another four hundred years rolled by. In 1922 after a few nasty and most unfriendly encounters, the crown troops sailed forever from port of Dublin. With them went the good wishes of the war-tired natives but also went the subsidy for the grand old hill-top Cathedral. Now who would support that lavish old watching lady? Clearly - no one. Without parishioners or pound power in the collection, doom settled upon those sacred walls. The roof rotted, the praying stones Sagged under the weight of destructive pollution and the sparkling rainbow colored windows definitely became an endangered species. Dean Thomas Salmon, pastor of Christ Church, had the answer. He informed the population of Dublin last year that “their” Cathedral was in a disgraceful state of disrepair. The peeling bells, so renowned through the city, would soon be silent. And he needed one million dollars to revitalize the sacred grandeur. Further, he was ready to do the work for them. The Catholic citizens, most of whom have never set foot within the walls of Christ Church, agreed, and quickly responded. A half-million dollars was immediately sent to the Protestant pastor for his plan of restoration. The rest, he feels sure, will follow. And so the gothic beauty, overlooking the much musically remembered “Dublin’s Fair City,” will enter a new life on top of Lord Edward Street hill. They still say in certain parts of the world that in Ireland Protestants and Cathlics categorically cannot get along! Catholic Archdiocese of Atlanta Vol. 18 No. 11 Thursday, March 13,1980 $6.00 Per Year Archbishop Thomas A. Donnellan Of Atlanta Charities Drive Much Success... With the return of nice weather to the area and people to the pews, the parishes of the Archdiocese racked up another Charities Drive success. By noon Monday, March 10, a total of $500,940 had been collected. Approximately $475,000 of that amount would go toward the $550,000 goal, the remainder being the amount that parishes collected over and above their goal. Father James A. Miceli, Vice Chancellor, pointed out “The people and priests in the parishes did it again. We’re at 86% of goal now and the rest will come over the next week or so. All in all it represents another demonstration of the people’s generosity, especially with this year’s goal being our first ever over one-half million dollars.” The annual cash Drive is an essential funding component of the Archdiocesan budget which funds programs in education, social services, mission development and pastoral concerns. ... Many Thanks Again this year, despite inclement weather and though our Drive Goal was the largest ever, the people of the Archdiocese have demonstrated the kind of generosity that has become their hallmark over the twelve years of the Drive’s history. To each one who contributed any amount whatsoever, my deep and prayerful gratitude. To each one who worked with the priests of the parish helping to make this year’s effort a success, my sincere appreciation and congratulations. To all, heartfelt thanks and the assurance of my prayers for God’s continued blessings upon you and your families. 4. Most Reverend Thomas A. Donnellan Archbishop of Atlanta U.N. Worker Found Guilty WARSAW, Poland (NC) - Alicja Wesolowska, a U.N. employee, pleaded guilty to spying charges and was sentenced to seven years in jail by a Polish military court, according to PAP, the Polish state news agency. She was arrested Aug. 10 while visiting her parents in Poland. Several world figures, including Polish Pope John Paul II and U.N. Secretary General Kurt Waldheim, expressed sympathy for her situation. Ms.. Wesolowska was charged with spying for an unnamed NATO power and was sentenced March 7, PAP reported. Polish authorities refused Waldheim’s request to allow U.N. officials to visit her and to attend her trial, which was held in private. The U.N. Staff Union, representing U.N. employees, appealed to Pope John Paul during his U.N. visit Oct. 2. At the time, the pope expressed sympathy and said he would look into the matter. After Ms. Wesolowska was scheduled for trial, another appeal was sent to the pope. Ms. Wesolowska worked for the U.N. Development Program. Action Follows Two Previous Conciliatory Attempts The Catholic Bishops of the Province of Atlanta (and Diocese of Richmond) “endorsed the consumer boycott of the J. P. Stevens products as sponsored by the Amalgamated' Clothing and Textile Workers Union” (ACTWU). This action follows upon two earlier statements by the same bishops expressing concern over the employer-worker conditions in the textile mills of their area and an offer by the bishops to assist in resolving differences between the company and the union. The bishops’ statement indicated that at this time they felt “compelled to endorse the consumer boycott” and do so “with the hope that their action will serve to promote the workers’ right to bargain collectively.” In a special reference to J. P. Stevens Co., the bishops said that “the anti-union activities” of the company “persuade us that the Company has chosen to prevent the formation of employee organizations that can lead to collective bargaining.” They indicated that their support of the boycott would continue until “the Company can demonstrate that it has eliminated the mood of fear and retaliation from its plants, bargain in good faith in contract negotiations and responds to the rights of the workers to organize.” “We believe,” the bishops said, “the boycott is a legitimate and effective instrument toward the promotion of justice.” In an earlier statement (March 1978) the bishops appealed to the J. P. Stevens Co. to “rearrange its priorities and make social justice and the needs of the worker a matter of primary concern.” An even earlier statement (June 1977), which pointed out that both parties in the dispute had met with the bishops, urged “positive support for the rights of workers to organize” on the part of the Company and a “spirit of cooperation and good faith” on the part of the union. The present boycott endorsement referred to the recent record of the J. P. Stevens Co. which has “averaged almost one decision a month against J. P. Stevens” by the courts or the National Labor Relations Board (NLRB). The bishops referred to this as “a pattern of lawlessness.” The statement also spoke directly to the union, the ACTWU, calling upon them “to represent fairly and equitably the workers,” give attention to the employment of minorities and women and provide educational programs to allow full participation of workers in union activities. The bishops indicated that the boycott would be supported by all diocesan offices in the respective dioceses, and urged religious agencies and pastors to study the statement as a guide to their action in the present situation. They further offered the statement, which represents “the practical judgment of the bishops,” as an assistance in forming the conscience of all members of the community on this subject. “Rights Are Not To Be Taken Lightly 99 More than two years have passed since the Catholic bishops of the Province of Atlanta and the Diocese of Richmond first called to public attention our concern and anxiety in .f ! . •. urtfh tt. ^ ^ PPrvvtn CUIliltMJ HUH WIL11 U1C OUWAVO workers to organize at plants of the J. P. Stevens Co. in our area. During this time, we have watched for developments which would indicate some change in the anti-union position taken by the Company and the use by them of practices in violation of the rights of these workers. To our disappointment, this intervening period has been used to aggravate existing unacceptable situations and to create new ones threatening to the basic rights of the employees. This attitude, regrettably, has been evident for some time. Between March 1978 and February 1980, no less than twenty decisions have been adjudicated by the National Labor Relations Board or agents of the Federal Courts finding J. P. Stevens guilty of continued violation of the law and the rights of workers in their plants. The record for this recent period alone has averaged almost one decision per month against J. P. Stevens. These decisions do not Official Text relate only to past failures, they relate to very recent incidents that continue to follow what can reasonably be called a pattern of lawlessness. Since 1963, the Company has been involved in almost 1,000 violations of the law. These violations have involved more than 2,000 employees and relate to more than 140 individual cases. We call public attention, once again, to the words of Vatican Council II: “Among the basic rights of the human person must be counted the right of freely founding labor unions.... Another such right is that of taking part freely in the activity of these unions without the risk of reprisal.” (Gaudium et Spes, No. 68) These rights are not to be taken lightly or easily dismissed. They are discarded only at the risk of upsetting the fabric of a social order that places the highest priority on defending the dignity and worth of the human person. The anti-union activities by the J. P. Stevens Company persuade us that the Company has chosen to prevent the formation of employee organizations that can lead to collective bargaining. Now we too must choose. We feel compelled to endorse the consumer boycott of all J. P. Stevens products as sponsored by the Amalgamated Clothing And Textile Workers Union. We do so with the hope that this action will serve to promote the workers’ right to bargain collectively. Until the time when the Company can demonstrate that it has eliminated the mood of fear and retaliation from its plants, bargains in good faith in contract negotiations, and responds to the rights of workers to organize, we believe the boycott is a legitimate and effective instrument towards the promotion of justice in this matter. Furthermore, we again encourage workers, throughout c r region, to consider carefully the reasons for forming unions. Since we are all members of the human family our reasons must be based not only on our self-interest but the good of the entire community. We suggest, therefore, that organizing into collective bargaining units may be in some circumstances an objective duty of each worker to his or her co-workers. At present, this may be an effective way of assuring the protection of human dignity and (Continued on page 6) Lenten Living BY MSGR. JERRY HARDY Choosing To Forgive Clearly the Prodigal Father (squanderer of mercy) chose to forgive his Prodigal Son (squanderer of money): “no matter what you’ve done, you’re mine,” he must’ve said to himself. The point of the parable lies in the contrast between this choice on the father’s part and the non-choice on the part of the other son who never went away at all. The second son is the key figure for us to reflect on. Put yourself in his place. The father runs the risk of being criticized as unfair: a kindly but reserved “I forgive you” would be okay, but a festival? Listen to the dialogue between them: “We HAD TO celebrate and rejoice.” The key words are HAD TO and they tell the other non-prodigal son “there’s no other way to forgive - only totally, with a festival; I’d forgive you the same way.” The brother on the other hand has the choice to join in but we don’t know if he does or not. Does he overcome his hurt feelings of pride and resentment enough to forgive or even to be glad that the father forgives? Does he walk away from the celebration with his own heart embittered over the non-punitive, unretaliating forgiveness of his father that fails to give the prodigal son “what he deserves?” The answer to those is yet another question of choice. It’s up to us; we are the second son as well as the first. Implications For Us: How do we forgive? Are we quick or slow? Do we set requirements that “have to be met?” Does the other person’s apology have to be in place before we forgive? Do we forgive even when we know they are not sorry? What do we do with our memories: keep them hanging, let them heal? Do we forgive ourselves? All those questions flow out of this picture of prodigality and so do some answers. This parable is to be the blueprint of forgiveness for Jesus’ followers: believe in me? then forgive as my Father and I do. Even “reasonable prerequisites” are out: no check list before forgiving. Forgiving doesn’t mean forgetting: it means remembering and CHOOSING not to be influenced by the hurt of it. It means choosing to seek healing for that memory and its hurt feelings rather than harboring a grudge. We must also CHOOSE to forgive ourselves, letting go of the craziness that comforts us in saying to ourselves, “I’m really rotten” - we’re not, not after He has forgiven us. * Bishop Raymond W. Lessard Of Savannah What To Boycott? J. P. Stevens is the second largest Textile Company in the nation. With a gross sale of over one billion dollars, Stevens employs over 40,000 employees in 83 plants throughout the Carolina’s, Georgia and Virginia. Much of the business generated by the J. P. Stevens Company is in the sale of raw materials. The raw material is sold to other companies and refabricated into clothing and industrial products which is then sold under national brand names. It is not legal for any Union or citizens group to call a secondary boycott on Companies using J. P. Steven’s raw materials. So, what exactly are the Bishops along with the union boycotting? They are endorsing the request of the union that the public not buy products directly sold bearing the Stevens name or registration number. The list is as follows: BLANKETS sold with the brand names of Utica and Forstmann; CARPETS sold with the brand names of Gulistan and Pinehurst. TOWELS sold with the brand names of Tastemaker, Utica-Fine arts or Snoopy. SHEETS AND PILLOWCASES sold with the brand names of Utica, Tastemaker, Fine Arts, Meadowbrook. And also DESIGNER LABEL SHEETS AND PILLOWCASES bearing the names of Dinah Shore, Suzanne Pleshette, Yves St. Laurent, Angelo Donghia, Hardy Ames and Leonard Fisher. Leaders Appeal For Refugees MIAMI (NC) -- Catholic, Protestant and Jewish leaders have appealed to President Carter to grant political asylum for south Florida’s almost 10,000 Haitian refugees. More than a dozen clergymen signed a letter to the president. Archbishop Edward A. McCarthy of Miami, who has repeatedly urged asylum for the refugees and last January sent President Carter a letter drawing his attention to the situation, also added his support. Archbishop McCarthy said, “Ample evidence has been given to our government that these people have a well-founded fear of persecution should they be forced to return to their country. The time for our president to act is now. Once before our government turned away refugees seeking asylum in Florida. Many died in Hitler’s concentration camps.” The archbishop was referring to Jewish refugees who waited for several weeks in a boat off Miami Beach in 1939, were refused entry, and went back to Holland where they later became victims of the Holocaust. The archbishop has stressed that the refugees need political asylum as well as social services which he believes the federal government should provide. Haiti, the poorest country in the Western Hemisphere where most people earn an average of $100 a year, is ruled by Jean-Claude Duvalier, president for life.