Newspaper Page Text
-V
Viaje del Papa al Oriente
El mes pasado, el Santo
Padre, Juan Pablo II, viajo
a varios paises del Oriente,
y en cada uno hablo de su
vision del mundo. Aqui
reproducemos una parte
de un discurso que hizo en
la Filipinas, el 20 de
febrero, 1981.
“El mensaje que hoy os
traigo es un mensaje de
amor, el mismo mensaje
que la Iglesia la llevado a
todos los pueblos del
mundo en el pasado, y
nunca cesara de proclamar
a futuras generaciones. Es
el mismo mensaje que
vosotros . . . debeis llevar
al pueblo de esta isla.
Es en nombre de Cristo,
y porque ella debe
predicar su mensaje de
amor a todo el mundo, por
lo que la Iglesia habla
abiertamente a favor de la
dignidad del hombre,
creado al imagen de Dios y
redimido por Jesucristo.
Por que ella cree en Dios
que confiere dignidad a
toda persona humana, la
Iglesia ve como mision
propia abarcar en su
solicitud al hombre en su
totalidad: el hombre cuyo
destino definitivo es Dios,
el hombre que debe vivir,
en la concreta realidad de
su vida diaria, segun la
dignidad que le
pertenece . . . Sin
abandonar su tarea
especifica de evangelizat
ion, debe tambien
esforzarse por asegurar que
todos los aspectos de la
vida del hombre y de la
sociedad a la cual
pertenece esten imbuidso
del respeto a la dignidad
humana y, por lo tanto, de
justicia.
Hay en el mundo actual
demasiadas situaciones de
injusticia. Reina la
injusticia cuando algunas
naciones acumulan
riquezas y viven en
abundancia, mientras otras
naciones no pueden
ofrecer a la mayoria del
pueblo las necesidades
basicas. Reina la injusticia
cuando en la misma
sociedad algunos grupos
tienen la mayor parte de la
riqueza y del poder
mientras grandes estratas
de la poblacion no pueden
proveer decentemente al
sustento de sus familias,
incluso tras horas de
fatigosa labor, en las
factorias o en las
plantaciones. Reina la
injusticia cuando las leyes
del crecirniento economico
y de las cada vez mayores
ganancias determinan las
relaciones sociales dejando
en la pobreza ye en la
indigencia a los que solo
pueden ofrecer el trabajo
de sus manos. Cociente de
tales situaciones la Iglesia
no vacilara en asumir la
causa de los pobres y
convertirse en la voz de los
que no son escuchados
cuando hablan en alto, no
para pedir caridad sino
para exigir justicia.
Si, la preferencia por los
pobres es una preferencia
cristiana. Es una
preferencia. que expresa el
afan de Cristo que vino a
proclamar un mensaje de
salvacion a los pobres,
pues los pobres son, de
verdad, amados por Dios,
y Dios es quien garantiza
sus derechos. La Iglesia
proclama su preferencia
por los pobres dentro de la
totalidad de sumision
evangelizadora que se
dirige a todo el pueblo.
Ningun area de su mision
pastoral sera omitida en su
solicitud por los pobres: la
Iglesia les predicara el
Evangelio, les invitara a la
vida sacramental de la
Iglesia, les hablara sobre el
sacrificia y la resurreccion,
y les incluira en su
apsotolado social . . . Para
construir una sociedad
verdaderamente
humana . . . todo hombre
y mujer debe optar por la
justicia y el amor, por la
solidaridad y la
fraternidad, contra el
egoismo y el odio. Elegid
la dignidad humana y
tendreis un futuro mejor!”
PAGE 3~The Georgia Bulletin, March 19, 1981
•••••••••••••••••••••••••••••••••••••••••••••••••<
YOUNGEST ALTAR BOY - At a daily Mass,
Darius Galden holds the lectionary for Father
Robert Klee, associate pastor of Corpus Christi
parish in Columbus, Ohio. Although only four
years old, Darius can recite the Mass responses
with the best of them.
Darius has been going to Mass with his parents
almost every day since he was born and learned to
serve Mass by watching his older brothers.
“We can’t find a cassock small enough,” his
mother said. So, he wears a suit and tie to serve
Mass.
NCCJ Says Speak
Against K.K.K.
NEW YORK (NC) - The national board of trustees of
the National Conference of Christians and Jews (NCCJ)
has urged “all Americans of good will to speak out against
those who would foment hatred and seek to divide us,”
particularly the Ku Klux Klan and neo-Nazi organizations.
The resolution approved by the board was presented by
Sidney J. Sheinberg of Los Angeles, president of MCA,
Inc.
“The recent manifestations by members of the Ku Klux
Klan, neo-Nazi organizations and other hate groups in our
land,” it read, “are cause for concern and constructive
response by all persons of good will. These signs are
expressed in acts of vandalism, psychological harassment
and threats of physical violence.”
The resolution cited a three-fold increase in reported
incidents of anti-Semitism and emphasized the overt acts
of cross burnings on the property of black families, arson
and KKK rallies featuring automatic weapons as prizes.
“Silence in the face of deliberate acts of wanton hatred
cannot and must not be tolerated in this country,” it said.
1956-1981
Solid Silver
My Two Years In Atlanta
MOST REV. JOSEPH L BERNARDIN
ARCHBISHOP OF CINCINNATI
My stay in Atlanta as auxiliary bishop lasted only
two years: from May of 1966 to July of 1968. But
they were happy and interesting years. The city itself
was exciting and for the Church it was a time of hope
and promise. The Second Vatican Council had just
ended and we were anxious to begin implementing the
Council’s directives. We were very much aware of the
fact that a new era was beginning in the Church. Then,
too, coming to Atlanta meant that once again I would
be close to a man for whom I had a great respect and
affection: Archbishop Hallinan who had been my
bishop in my home diocese of Charleston.
As a matter of fact, completely unaware that I was
soon to be named auxiliary, I had planned to visit the
Archbishop on March 2, 1966, as I had done a number
of times before during his long illness. On that very
day, several hours before 1 left my office in Charleston
to board the plane, the letter arrived from the
Apostolic Delegate in Washington informing me that
Pope Paul VI intended to name me auxiliary to
Archbishop Hallinan. I was told that I should wire back
my acceptance. To ensure secrecy, I was given a code
to use: “No record of formal document in files.”
After sending the requested telegram of acceptance,
I boarded the plane and was met at the Atlanta airport
by the Archbishop who knew, of course, that an
auxiliary was to be appointed but did not know that I
had already been notified. Needless to say, he was very
pleased when I gave him the news.
An interesting thing happened the next evening.
Together with several other priests of the Archdiocese,
I had been invited to have dinner with the late
Monsignor Patrick J. O’Connor of St. Thomas More
Parish, a close friend who had taught me when I was a
seminary student at Catholic University in Washington.
Because of the Archbishop’s poor health, it had been
rumored that an auxiliary might be named. When
Monsignor suggested that it might be I, 1 felt a little
awkward since I was not free to mention the
appointment until it had been finalized in Rome. At
one point, in the friendly give and take, he jokingly
said that, from the way I blushed when he mentioned
the possibility, I must have had the letter of
appointment in my pocket. As a matter of fact, I did!
And I told him so. Naturally, he thought I was joking.
So we all had a good laugh and the matter was
dropped. The remarks made that evening were the
subject of many conversations in clerical circles the day
the appointment was officially announced!
My time in Atlanta was divided between the
Cathedral Parish of Christ the King, of which I was
pastor, and the general pastoral care of the Archdiocese
which I shared with the Archbishop. I will be forever
grateful for the warm response I received from the
clergy, religious and laity.
At Christ the King, i was blessed with wonderful
priest associates. Even before “team ministries”
became popular, we worked together as a team. The
parishioners were also friendly, generous, committed
and eager to become involved in the life of the parish.
Initiatives were taken in a number of areas: religious
education, liturgy, ecumenism, etc. Many efforts were
made to give the parish a greater sense of community.
For example, on the first Christmas more than 500
people came to an open house at the rectory. There
were a number of frustrations, too. For example, the
relatively new air conditioner in the church never
seemed to work when it was needed most!
At the level of the Archdiocese, I was privileged to
take part in the first archdiocesan synod and many
other projects which were undertaken by Archbishop
Hallinan. Together we published several pastoral
letters. The Archbishop was one of the most respected
prelates in the country and the experience of being
with him was very helpful and satisfying to me. While I
enjoyed the bustle of Atlanta itself, I also liked visiting
the mission parishes in the rest of the Archdiocese
which reminded me so much of South Carolina.
The two year period ended almost as quickly as it
began. Even before the Archbishop died, the process
which would ultimately result in my leaving for
Washington as General Secretary of the Bishops’
Conference had begun. At the Archbishop’s funeral,
which was attended by many people from all over the
country, Reverend Martin Luther King (who was
assassinaied shortly afterwards) and Governor Lester
Maddox sat together in the front pew. Many remarked
that the presence of two men with such different views
was indicative of the Archbishop’s ability to win the
respect of all sides. Several days after the Archbishop
was buried, it was announced that I was being
transferred to Washington.
Beginning in mid-April, I divided my time between
Washington and Atlanta since I had been elected to
serve as administrator of the Archdiocese until the
arrival of the new Archbishop. Then in mid-July
Archbishop Thomas Donnellan arrived. We gave him a
warm welcome, two days later I said my final goodbyes
and, in the midst of a big thunderstorm, I departed for
the last time with many wonderful memories and a
heart filled with gratitude for all that had happened
during the previous two years.
Vatican: Abortion Of Deformed Is “Pseudohumanism”
BY JERRY FILTEAU
VATICAN CITY (NC) - The abortion of deformed
fetuses or killing of newborn handicapped babies is
“pseudohumanism,” according to a Vatican statement
oon the United Nations International Year of the Disabled
Person.
Abortion of deformed fetuses “compromises the ethical
order of objective values and must be rejected by upright
consciences,” the Vatican statement said. “It is a form of
behavior which, if it were applied at a different age, would
be considered gravely anti-human.”
The Holy See’s statement, dated March 4 and published
March 12, urged a comprehensive approach to integrating
the handicapped into family, social, civil and work life.
It stressed that the “dignity and worth” of every
human person is the basis on which society at every level
ought to approach the rights and needs of the
handicapped.
The Vatican statement attacked euthanasia
(mercy-killing) for disabled newborn infants.
“The deliberate failure to provide assistance or any act
which leads to the suppression of the newborn disabled
person represents a breach not only of medical ethics but
also of the fundamental and inalienable right to life. One
cannot at whim dispose of human life by claiming an
arbitrary power over it. . . The respect, the dedication,
the time and means required for the care of handicapped
persons, even of those whose mental faculties are gravely
affected, is the price that a society should generously pay
in order to remain truly human,” the statement said.
With its comments on the newborn, the Holy See
defended the protecting of life whenever possible in the
delicate area of medical ethics when doctors and families
are faced with babies who are severely handicapped,
mentally or physically, but able to live if provided with
the modern medical care available.
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Underlying the comments was the Catholic ethical
doctrine that truly extraordinary or disproportionate
means need not be applied to save a person’s life, but that
ordinary means such as nutrition and available medical
and surgical care may not be withheld or withdrawn
simply because the person to be saved is severely
handicapped.
The Holy See’s statement also said:
- “More extensive and thorough research in order to
overcome the causes of disabilities’ should be undertaken.
- The handicapped have a right to live in family or
family-like situations to the extent possible, and
associations and public authorities must provide assistance
to enable families to cope with the difficulties of raising a
handicapped child.
- The handicapped have a right to education and
instruction to develop their abilities to the extent
possible.
- Governments should guarantee and foster “the right
of disabled persons to professional training and work.”
-- When performing jobs of which they are capable, the
handicapped should receive “just wages and the possibility
of promotion.”
-- The handicapped have “all the civil and political
rights that other citizens have” unless their handicap
constitutes “an obstacle to the responsible exercise of
these rights.”
-- In determining whether such an obstacle exists,
“rigorous and objective ethical and juridical criteria” must
be used.
- While family orientation and sensitive volunteer work
are essential aspects of care for the handicapped,
professional care is also essential and public authorities
must provide “material and moral support” to the
professional services.
The Holy See said that the world’s estimated 400
million handicapped, “however large their number . . .
form a minority group within the whole community.”
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“This is enough to entail the danger that they may not
be given sufficient general interest,” it said. “Add to that
the often spontanous reaction of a community that rejects
and psychologically represses that which does not fit into
its habits. People do not want to be faced with forms of
existence which visibly reflect the negative aspects of
life.”
This, the Holy See said, “gives rise to the phenomenon
of exlusion and discrimination as a kind of mechanism of
defense and rejection.”
It said the U.N. year can help reverse such attitudes and
lead to “a better understanding of the disabled person and
of his dignity and rights.”
Christians, responding to Gospel demands of human
solidarity, love and witness, will “stand side by side with
their brothers and sisters of all organizations in order to
foster, support and increase initiatives suitable for
alleviating the situation of the suffering and for inserting
them harmoniously into the context of normal civil life to
the extent that this is possible,” the Holy See said.
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