Newspaper Page Text
PAGE 3—The Georgia Bulletin, December 4,1980
SAGINAW BISHOP
K*
“I’m Going To Be Your Waiter”
BY GEORGE JAKSA
SAGINAW, Mich. (NC) - “Good
evening. My name is Ken and I ani going to
be your waiter for a long, long time.”
That pledge of service concluded brief
remarks by Bishop Kenneth E. Untener,
new head of the Diocese of Saginaw. It
brought thunderous applause from more
than 6,000 persons who filled the Saginaw
Civic Center Nov. 24 attending the
installation of the fourth Ordinary of the
11-county eastern Michigan See.
The people also had come to join in the
celebration of their new bishop’s rise to the
episcopacy, as Cardinal John Dearden of
Bishop Untener’s native Detroit
Archdiocese and 27 other bishops laid
hands on the head of the 43-year-old
former rector of St. John’s Provincial
Seminary in Plymouth, Mich., in the
ancient gesture for transmitting authority
and office in the Catholic Church.
As the ceremony concluded, Bishop
Untener pledged to remain committed to
the motto he had chosen, “That they may
have life.” He said followers of Christ often
have an image of being dull, fearful people,
when actually the whole Christian
community was founded by Jesus, who
opted for life. It was that same Jesus, he
said, who rose from the dead on Easter to
bring life to everyone.
Life includes consolation, laughter,
crying, singing and other emotions, all
elements of life, he continued.
Jesus had the image of a table waiter,
Bishop Untener told his listeners. Just like
Jesus came, he now comes to the Saginaw
Diocese, established in 1938, as a waiter or
one who serves.
The installation was held on the
covered-over home ice of the Saginaw
Gears, a professional hockey team. Bishop
Untener, a hockey player himself, used the
setting to remark that his mother, Anna,
probably was aware that “this is the
longest (time) one of her sons has been in a
hockey rink without throwing a punch.”
Then he added: “As a matter of fact, this is
the longest her family has been together
without throwing a punch.”
Infant Baptism Reaffirmed
WASHINGTON (NC) -
The Vatican’s
Congregation for the
Doctrine of the Faith has
reaffirmed the tradition of
infant baptism, but said a
request to baptize an
infant should be refused if
there is no assurance that
the child will receive “an
authentic education in the
faith and Christian life.”
The congregation’s
4,500-word “Instruction
on Infant Baptism,”
approved by Pope John
Paul II, was published
Nov. 21 by the Vatican
and, in the United States,
by the National
Conference of Catholic
Bishops (NCCB).
Bishop Thomas Kelly,
NCCB general secretary,
said the practice of
refusing or deferring the
baptism of infants, even
when the parents are
practicing Catholics who
intend to provide a
Catholic upbringing, is not
a significant pastoral
problem in the United
States.
The document noted
that, in some places,
pastors think it better to
delay baptism until an age
when the individual can
make a personal
commitment, in some
cases, until adulthood.
Reviewing the church’s
teaching through the ages,
the document said, “Both
in the East and in the West
the practice of baptizing
infants is considered a rule
of immemorial
tradition . . . When the
first direct evidence of
infant baptism appears in
the second century, it is
never presented as an
innovation.”
The document cited the
teaching of various popes
and councils of the church
calling for the baptism of
infants.
Explaining this
teaching, the document
recalled the words of Jesus
telling the apostles to
teach all nations and
baptize them.
‘‘Transmitting the faith
and administering baptism
are closely linked in this
command of the Lord,”
the document said, “and
they are an integral part of
the church’s mission,
which is universal and
cannot cease to be
universal.” This universal
mission applies to infants
as well as to adults, it said.
“The fact that infants
cannot yet profess
personal faith does not
prevent the church from
conferring this sacrament
on them, since in reality it
is in her own faith that she
baptizes them,” the
document continued.
Responding to various
contemporary objections
to the baptism of infants,
the document said:
- Baptism is not just a
sign of faith but also a
cause of faith.
- A child is a person
before it can show that by
acts of consciousness and
freedom and as a person is
capable of becoming a
child of God through
baptism. ‘‘Later, when
consciousness and freedom
awake, these will have at
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their disposal the powers
placed in the child’s soul
by the grace of baptism.”
-- Parents are not
restricting a child’s
freedom by having the
child baptized because
“there is no such thing as
pure human freedom,
immune from being
influenced in any way.
Even on the natural level,
parents make choices for
their child that are
essential for its life and for
its orientation toward true
values.” Whether baptized
or not, every individual is
a creature with duties to
God.
The document stated
two principles to govern
pastoral practice:
- “Baptism, which is
necessary for salvation, is
the sign and means of
God’s . . . love, which frees
us from original sin and
communicates to us a
share in divine life.
Considered in itself, the
gift of these blessings to
infants must not be
delayed.
- “Assurances must be
given that the gift thus
granted can grow by an
authentic education in the
faith and Christian life in
order to fulfill the true
meaning of the
sacraments. As a rule these
assurances are to be given
by the parents or close
relatives, although various
substitutions are possible
within the Christian
community. But if these
assurances are not really
serious there can be
grounds for delaying the
sacrament; and if they are
certainly non-existent the
sacrament should even be
refused.”
In the case of
‘‘believing families,” the
document stressed the
desirability of having
parents prepare for their
role in the baptism and
religious upbringing of the
child well before the
child’s birth. Baptism
should take place “within
the first weeks after birth”
or even sooner if the child
is in danger of death, the
document said.
U
Save Babies: Don’t Buy Nestle”
BY KAEDY KIELY
Approximately 30 members of the
religious community, health
professionals, and others, participated in
a “Save Babies; Don’t Buy Nestle”
picket outside the new Nestle-owned
Rusty Scupper Restaurant on Peachtree
Road in Atlanta Nov. 24.
The participants, mainly Emory
University and Spellman College
students and members of Atlanta Clergy
and Laity Concerned, walked up and
down Peachtree Road for over an hour
carrying signs and handing out leaflets
explaining the controversy over
promotion of infant formula by the
Nestle Company in Third World
countries.
“The main purpose of the picket was
not to hurt the restaurant,” explained
Father Joe Cavallo, a campus minister at
Emory University who participated. “It
was rather to raise the general public’s
awareness of the Nestle policies.”
Father Cavallo also said the
demonstration was needed to build
more organization within the
community: “It is a way to build
community around the issue so that we
may continue to pursue it until
something is done.”
The issue concerns Nestle’s
advertising and promoting the use of
infant formula in impoverished
countries.
“Nestle gives out free infant formula
samples to the poor,” Father Cavallo
said. “The formula may work well but
it’s far too expensive to buy after the
free sample has run out.”
“When a mother has used up the
formula, she may try to go back to
nursing, but her milk has dried up and
her baby may die of starvation,” he
said. Malnutrition can result when a
mother uses the formula improperly,
such as diluting it to make the formula
last longer. Also, in many places women
have no way to sterilize water to mix
with the formula.
Although Nestle claims that 90
percent of the sales in Third World
countries are to upper-class people in
Latin American cities, many are
concerned with the welfare of the other
10 percent - of those who use the
product - the poor, Father Cavallo said.
Opponents of formula promotion in
poor countries say an estimated 10
million babies suffer from “bottle baby
disease” each year while companies
continue to promote infant formula.
According to the spokesperson for
last week’s demonstration, Charles R.
Mingle, “We are concerned that the
customers of the Rusty Scupper are
unaware that the restaurant’s profits are
going to the Nestle Company and
therefore customers are unknowingly
supporting a company responsible for
needless deaths and malnutrition in the
poorest countries of the world.”
The continued controversy lies in
Nestle’s claim that the company has
stopped its vigorous promoting and
selling, while the demonstrators receive
reports that it is still going on.
Encyclical
(Continued from page 1)
essential point, namely the
dignity or essential value
of the person, a point
which cannot be lost and
the affirmation of which,
or its rediscovery, is a
source of the greatest
joy.”
The pope drew his
conclusions about the
necessity of mercy and
forgiveness in human
relationships after
discussing the concept of
mercy as an essential
element of the Gospel
message.
One of the basic
principles, perhaps the
most important principle,
of the teaching of the
Second Vatican Council,
Pope John Paul said, is:
“The more the church’s
mission is centered upon
man - the more it is, so to
speak, anthropocentric -
the more it must be
confirmed and actualized
theocentrically, that’ is to
say, be directed in Jesus
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Jesus makes known the
love of God for man, the
pope said. “Christ confers
on the whole of the Old
Testament tradition about
God’s mercy a definitive
meaning. Not only does he
speak of it and explain it
by the use of comparisons
and parabies, but above all
He Himself makes it
incarnate and personifies
it. He Himself, in a certain
sense, is mercy.”
In addition to revealing
the love-mercy of God,
Christ “at the same time
demanded from people
that they should also be
guided in their lives by
love and mercy,” the pope
said. “This requirement
forms part of the very
essence of the messianic
message, and constitutes
the heart of the Gospel
ethos.”
Reviewing the Old
Testament’s expressions of
the concept of mercy, the
pope said that in the
preaching of the prophets
“mercy signifies a special
power of love, which
prevails over the sin and
infidelity of the chosen
people.” Both physical
and moral evil, he said,
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cause the people of Israel
to ask God for mercy.
The Old Testament
teaches, the pope said,
“that, although justice is
an authentic virtue in man,
and in God signifies
transcendent perfection,
nevertheless love is
‘greater’ than justice:
greater in the sense that is
primary and fundamental.
Love, so to speak,
conditions justice and, in
the final analysis, justice
serves love. The primacy
and superiority of love
vis-a-vis justice - this is a
mark of the whole of
revelation - are revealed
precisely through mercy.”
The mercy of God is
revealed in the cross and
resurrection of Jesus
Christ, the pope said. In
the passion and death of
Christ, “absolute justice is
expressed,” he continued,
“for Christ undergoes the
Passion and Cross because
of the sins of humanity.”
By dying, Jesus, who
was without sin, inflicted
death upon death, the
pope said. “In this way the
cross of Christ, on which
the Son, consubstantial
with the Father, renders
full justice to God, is also
a radical revelation of
mercy, or rather of the
love that goes against what
constitutes the very root
of evil in the history of
man: against sin and
death.”
Dorothy Day—
(Continued from page 1)
pregnant and decided to have the child baptized a
Catholic. The child, a daughter, Tamar Teresa, was born in
1927. The decision to have the child baptized led to Miss
Day’s decision to enter the Catholic Church and leave
Batterham. “To become a Catholic,” she later said,
“meant for me to give up a mate with whom it was the
simple question of whether I chose God or the man.”
By that time, Miss Day, 30, had already published a
play and a novel, and movie rights from the novel earned
her $5,000.
The fateful meeting between Miss Day and Maurin
took place on Dec. 10, 1932. He knocked on the door of
the vacant barber shop where she was living, entered and
began talking for hours.
Maurin had an idea for what he called a “green
revolution,” which would unite scholars and workers in
houses of hospitality for the needy, in fanning communes
and in round-table discussions.
By the time they met, the Depression had taken a grim
hold on the country and one of every five Americans was
out of work. Maurin emphasized people doing things for
themselves rather than having government programs care
for their needs.
They began publishing The Catholic Worker, which
sells today, as it did in 1933, for a penny a copy and now
has a monthly circulation of about 70,000. The purpose
of the new paper was to “popularize and make known the
encyclicals of the popes in regard to social justice.” The
paper also addressed such questions as poverty, labor
relations, racism and war.
The response of the Catholic Worker staff to the
unemployed who began seeking their help was their first
“house of hospitality,” St. Joseph’s House, on New
York’s Lower East Side. Maurin told Miss Day: “We need
houses of hospitality to give the rich an opportunity to
serve the poor.”
Miss Day later told those who came to see her that,
while she gladly lived among the poor and ate off the soup
line, that lifestyle was anything but a picnic. She once
said: “I’m in favor of becoming a vegetarian, but only if
the vegetables are cooked right.”
By 1937, there were 40 hospitality houses helping the
poor in cities around the country.
With the coming of World War II and the draft, the
number of houses of hospitality declined. After the war,
in the period of so-called “full employment,” many men
released from military service found jobs and others went
to college on the GI Bill. In addition, social legislation,
such as unemployment insurance, aid for dependent
children and Social Security, had come into effect.
“Many felt that these would ameliorate on a mass scale
the same ills and abuses which houses of hospitality had
been set up to relieve in their way,” Miss Day wrote.
“Nevertheless, the latter have remained unique in their
spirit of mutual aid and community.
“As we face a new threat of unemployment under the
shadow of automation, as we face daily terrors of world
destruction, such centers of mutual help in a spirit of
brotherhood - under whatever name, or in whatever guise
- were never more desperately needed than they are right
now.”
In the 1950s, members of the Catholic Worker
Movement refused to vote, pay federal taxes, accept
tax-exempt status or participate in air-raid drills.
Expressing her bewilderment with religion, Miss Day
said: “What confusion we have gotten into when Christian
prelates sprinkle holy water on scrap metal, to be used for
obliteration bombing, and name bombers for the Hoiy
Innocents, for Our Lady of Mercy; who bless a man about
to press a button which releases death on 50,000 human
beings, including little babies, the sick, the aged, the
innocent as well as the guilty.”
In the 1960s, members of the Catholic Worker
Movement journeyed South as civil rights workers and
joined Jesuit Father Daniel Berrigan and his brother Philip
and others in non-violent opposition to the Vietnam War.
Miss Day’s last stay in jail was in 1973 after a
demonstration in Fresno, Calif., on behalf of farm
workers led by Cesar Chavez. The Fresno jail, she said,
was “a paradise compared to others” in which she had
been over the years.
In 1972, the University of Notre Dame awarded her its
highest honor, the Laetare Medal, for “comforting the
afflicted and afflicting the comfortable virtually all of her
life.”
The cross is also a sign
pointing to the final
destiny of mankind, an
eschatological sign, the
pope said. “Only in the
eschatological fulfillment
and definitive renewal of
the world will love
conquer, in ail the elect,
the deepest sources of evil,
bringing as its fully mature
fruit the kingdom of life
and holiness and glorious
immortality. The
foundation of this
eschatological fulfillment
is already contained in the
cross of Christ and in His
death. The fact that Christ
‘was raised the third day’
constitutes the final sign
of the messianic mission, a
sign that perfects the
entire revelation of
merciful love in a world
that is subject to evil.”
The church must bear
witness to God’s mercy by
professing it as a truth of
faith and by “seeking to
introduce it and to make it
incarnate in the lives both
of her faithful and as far as
possible in the lives of all
people of good will,” the
pope said. The church, he
continued, brings the
faithful closer to the love
of God through the
Eucharist and gives them
the experience of God’s
mercy in the sacrament of
penance or reconciliation.
Such experiences of
God’s mercy, he said, are a
constant source of
conversion. “Those who
come to know God in this
way, who ‘see’ him in this
way, can live only in a
state of being continually
converted to Him.”
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