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PAGE 6—The Georgia Bulletin, July 23,1981
Pope Expected To Leave Hospital Soon
BY JERRY F1LTEAU
VATICAN CITY (NC) -
The prerecorded voice of
Pope John Paul II sounded
clear and strong at his
weekly Angelus message
July 19, adding to the
speculation that he would
soon be released from the
hospital.
The day before a
bulletin from his doctors at
Rome’s Gemelli Polyclinic,
where he had been
recovering from a viral
illness since June 20, said
the pope’s fever had been
gone “for several days.”
The bulletin also said
the pope was able to work
several hours a day.
It was widely rumored
that possibly on July 23,
the expected date of the
next medical bulletin, the
61-year-old pontiff would
be released from the
hospital and would go to
his summer vacation villa in
Castelgandolfo, south of
Rome.
Father Pierfranco
Pastore, vice director of the
Vatican Press Office, said
he could not confirm the
rumors.
But for the past several
days the pope had been
getting dressed each day in
his regular white cassock
and cape to move about
and conduct business in his
hospital suite, he said.
The pope’s Sunday
Angelus message to several
thousand pilgrims gathered
in St. Peter’s Square,
including prayers, a papal
blessing and some
off-the-cuff remarks
afterwards, lasted 14
minutes.
Recorded in his hospital
suite the previous evening,
the message was the longest
Angelus talk he had given
since he was wounded in an
assassination attempt more
than two months earlier.
In the talk he focused on
the 42nd International
Eucharistic Congress under
way in Lourdes, France.
“In the Eucharist the
logic of the incarnation
reaches its extreme
consequence,” the pope
commented.
“In it is found the
crowning of that journey
toward man which brought
Nicaragua—
(Continued from page 1)
The state of exception to which the bishops and priests
agreed is based on these conditions:
“As long as they exercise their public or party functions,
the priests abstain in public and private from the exercise of
the priestly ministry.
“They will not invoke or use their condition of priests to
help or justify state or party functions and actions.
“To preserve church communion they will keep in
communication with the bishops.”
Church unity and priestly vocations were discussed at
length “so that all our priests and laity have a better
understanding of the true liberating action of the Gospel
and of the impact that evangelization has On our people at
this time,” said the conference announcement in a reference
to the political controversy surrounding the priests’ role in
the Sandinista government.
“The priesthood is a call to evangelization, to offer the
sacrifice of the Mass and to serve unity in the name of
Christ. As such, the priest serves the total liberation of the
poor and the oppressed, but always guided by the Gospel,”
added the announcement.
“The priest believes in the force of the Spirit so he does
not fall into the temptation of becoming a political or social
leader or a servant of a temporal power,” it said.
The bishops said that poverty and oppression call for “a
more vigorous presence of Christ and His message of
liberation.” But they also said that the priest must avoid
factional politics in attempting to remedy those conditions.
“Politics is not an absolute value to be idolized. To judge
everything from the point of view of a given political system
leads to self-justification and intolerable dogmatism,” the
announcement said.
“On the other hand, to exercise the priestly ministry
does not mean to oppose the legitimate process of change in
history. It means to preach firmly on the need of evaluating
and enriching that change from the point of view of
Christian values,” it said.
The bishops, who had asked in May 1980 and again this
June that the priests resign, said now that the exceptional
arrangement “does not satisfy the primary role of the
priesthood, but will be tolerated for the time being.” They
added that “we earnestly repeat our call for the return of
the priests as soon as possible to the full exercise of their
ministry, as the Holy See wishes and our people need.”
Commenting on the establishment of the joint
commission, Bishop Pablo Antonio Vega of Juigalpa said “it
is bound to facilitate a constant exchange of views between
the bishops’ conference and the government on substantial
matters.”
“Underlying such an exchange is the mutual dependency
between the values defended by the church and the needs of
social and economic reforms of our times,” said Bishop
Vega:
“The church will always provide the humanistic
foundation for men and women in the events of history,”
Bishop Vega added.
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Jesus to strip Himself of the
privileges of divinity, to
take on the condition of a
servant and place Himself
alongside each of us as our
brother, in the end to make
Himself the food and drink
of our soul in its spiritual
journey,” he said.
The pope spoke of the
theme of the eucharistie
congress, “Jesus Christ:
bread broken for a new
world.”
“Certainly,” said the
pope, “the Christian
cannot expect to find
ready-made answers in the
Eucharist regarding the
action to be taken in the
various areas of his
personal, family, social,
community, economic or
political life.”
“Nevertheless sharing in
‘the table of the Lord’
always touches directly
upon his awareness of good
and evil and places before
him his own responsibilities
toward persons near and
far, toward the world
around him,” he added.
“Thus communion in
‘the broken bread’ engages
each of us in bringing his
own contribution to the
building up of a ‘new
world,”’ said the pope.
After the Angelus the
pope spoke briefly off the
cuff with a one-line
greeting to Polish pilgrims
and a longer greeting in
Italian.
“I don’t see the
participants in this
encounter of prayer. I
don’t see them because I
am still in the hospital. But
I see them with spiritual
eyes,” he said, and he
thanked them for coming
to the square despite his
physical absence.
The pope, who only two
weeks earlier had spoken in
a voice so thin and strained
that it was barely
recognizable, concluded his
broadcast with a strong,
cheerful “Praised be Jesus
Christ - and have a nice
Sunday.”
The text of the medical
bulletin issued the previous
day said:
“The clinical picture
and laboratory tests show
that the viral illness of John
Paul II is in the phase of
significant regression.
“For several days the
fever has been gone.
“His general conditions
are in net recovery and
allow the pope to attend
several hours a day to the
activities of his high
office.”
GETTING THERE is half the fun
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wake up the
Severe Unemployment, Inflation: Setting For Riots
BY ROBERT NOWELL
LONDON (NC) ~ Unemployment seems to be a major
factor in the outburst of rioting that has disfigured so many
English towns and cities in July.
The unemployed in Britain currently number around 2.5
million, just over 10 percent of the work force, and most of
the forecasts see it continuing to rise to 3 million or even 4
million. There seems no real hope of bringing it down
anywhere near the 1970 level of 500,000, two percent of
the work force.
In the inner city areas where the riots are taking place,
the unemployment situation is much worse, often four
times higher than the national average.
As far as Britain is concerned, work seems a diminishing
commodity. Fewer and fewer of the jobs available can be
regarded as essential work, that is work which is needed to
keep people fed, clothed, housed and provided with the
other necessities of life.
What has been happening is that through technology
fewer and fewer people have had to be engaged in providing
food and manufacturing things. In 1970 manufacturing
accounted for a third of all employment in Britain. In 1979
the proportion was down to 27 percent.
All this has undermined not just the Protestant work
ethic but what up to this century has been the experience of
the British: you had to work if you were not to starve. But
jobs are not available. Many young people come out of
school or even out of a university and head straight for the
dole queue. This just increases the feeling of pointlessness
and frustration.
These feelings are exacerbated by the materialism of a
society in which people are constantly being persuaded that
they need more consumer goods if life is to be worth living.
All the time they are being reminded of all the things they
ought to be able to afford but cannot.
These frustrations have been further fueled by sharply
increasing inflation during the 1970s. The decade ended
with a 13.4 percent inflation rate in 1979. People say there
is no point in saving for something if its price is going to rise
faster than you can save. The result is an “I want it now”
attitude.
If all this is placed in a setting of inner city decay, in some
cases (as in Liverpool) made worse by what residents regard
NCCB—
(Continued from page 1)
herself has not publicly discussed her votes on these issues.
During visits with senators and congressmen in
Washington July 14-16, Mrs. O’Connor declined to discuss
her views on abortion in any detail. Sen. Dennis DeConcini
(D-Ariz.) said Mrs. O’Connor had reiterated to him her
opposition to abortion.
But Sen. Charles McC. Mathias (R-Md.) said Mrs.
O’Connor indicated that she thinks Supreme Court justices
should follow the high court’s own rulings - including those
on abortion.
Mrs. O’Connor’s nomination also has been endorsed by
26 Republican and Democratic members of the Arizona
House of Representatives, who all say they have supported
the “Right to Life Consitutional Convention Amendment
to the United States Consitution.”
In an earlier statement, Bishop Kelly said the NCCB is
“disturbed” about reports of Mrs. O’Connor’s positions on
abortion, tuition tax credits and the death penalty. He
added in the statement he would not “pre-judge” the
nominee.
He said July 16 the hearings are needed to discern Mrs.
O’Connor’s views.
“I haven’t personally accused her of anything,” Bishop
Kelly added.
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as insensitive redevelopment procedures undertaken
without prior consultation with them, you have an
explosive enough mixture. What seems to have supplied the
spark is growing suspicion and even hostility between police
and public.
This is particularly true of young blacks in London.
Under Section 4 of the 1824 Vagrancy Act people could be
found guilty of being a “suspect person” loitering with
intent to commit an offense. This “sus” law was widely
regarded as damaging good relations between the police and
the black community, particularly because in London
(though not, apparently, in other cities) it was used to a
disproportionate extent against blacks. In 1977 about 44
percent of those charged under the “sus” law in London
were black. Efforts have been started to repeal the law.
But it is not just young blacks who regard the police as
arrogant and untrustworthy. Many young whites can tell
stories of being picked on and harassed when going lawfully
about their business. And the fact that complaints against
the police are in effect investigated by the police can make
the police appear above the law rather than the servants of
the law.
It also partly reflects the increased
compartmentalization of life in Britain. Less and less do
people seem aware of how the other half lives. In these
circumstances tribal loyalties within the police can become
stronger than their links binding them to the community
outside.
Technology, too, has played its part. Police cruising
around an area in cars are aloof and cut off. Police patrolling
on foot may have represented the force and majesty of the
law, but they were always approachable and would take
care to stop and talk to people on their beat.
All these factors have been exacerbated by racial tension.
Racial discrimination exists although when it comes to jobs
and housing it is now illegal.
The result is that black people have found themselves at
the bottom of the heap, as the British Council of Churches’
report, “The New Black Presence in Britain,” said in 1976.
While the economic and social systems have been failing
to respond to people’s hope and aspirations, the political
system also has been failing to deliver the goods. The
present Conservative Party government, for example, was
supported by only 45 percent of the voters who went to the
polls.
Being a minority government did not matter too much in
the 1950s and 1960s when there was a fair degree of
consensus between the two major parites. But it is a
different matter when Prime Minister Margaret Thatcher’s
government claims a mandate from the electorate for
radical changes which in fact have only minority support.
The Thatcher government, in an effort to control
inflation, initiated belt-tightening economic policies, such
as cutting social programs, which many of its critics say have
worsened conditions in the inner cities.
Catholic Archbishop Derek Worlock of Liverpool asked
for greater cooperation between the government and the
people of the riot-torn communities. Toxteth, where sortie
of the worst rioting took place, is in the Liverpool
Archdiocese.
The voice of the community “is a voice which has a right
to be heard about its own future, about its relationships and
above all about the conditions in which its members live and
work,” he said.
Archbishop Worlock suggested that the government give
local residents job training so they can help in rebuilding
their own communities.
Has the media been an indirect influence on the rioting?
How do you measure the effect of the portrayal of violence
- both fictional and real - on film and television? What has
been the effect on Britain of observing more than 10 years
of rioting and violence taking place next door in Northern
Ireland? Has violence become the only way of making those
in authority take notice?
Perhaps a clue lies in the poem, “The Secret People,” by
British author G. K. Chesterton. The last stanza of the
poem, written before World War I, when England’s cities
were also teeming with social and economic problems for
the lower classes, says:
“We hear men speaking for us of new laws strong and
sweet,
“Yet is there no man speaketh as we speak in the street.
“It may be we shall rise the last as Frenchmen rose the
first,
“Our wrath come after Russia’s wrath and our wrath be
the worst.
“It may be we are meant to mark with our riot and our
rest
“God’s scorn for all men governing. It may be beer is
best.
“But we are the people of England; and we have not
spoken yet.
“Smile at us, pay us, pass us. But do not quite forget.”
El Salvador’s Orphans —
(Continued from page 1)
Salvador airport also were missionaries from Cleveland and
helped care for the orphans. When Father Myers was in the
United States recently, recuperating from hepatitis, he was
jarred by the number of people discussing the deaths, which
he considered a family tragedy, in terms of their political
implications.
In El Salvador supporters of the government said the
missionaries were involved in leftist activities while in the
United States religious groups protested the killings and the
United States temporarily halted military aid to El Salvador
as a way of pressuring the government to investigate the
murders. Recently, several Salvadoran soldiers were
arrested in the case.
At Zaragoza the needs of the children are the main
concern. Food is provided through relief organizations,
including Caritas International. Other basic needs are met
by donations. In a war-torn economy, people donate as best
they can. Market women insist on putting extra peppers and
tomatoes in the shopping baskets of center workers as their
contribution to the children.
Father Myers plans to build a town for the orphans, with
a capacity for 4,000 children, and he wants to name it after
the late Archbishop Oscar Romero of San Salvador.
Archbishop Romero, an outspoken critic of the human
rights situation and an advocate of social reform, was
murdered in March 1980 while celebrating Mass. By
mid-1981, no suspect had been arrested.
“It was his idea originally,” Father Myers said, brushing
aside the suggestion of some Salvadoran friends that to use
the name of the murdered archbishop would be dangerous.
The priest is more worried about the thousands of children
that his center cannot accommodate:
(More information about the center can be
obtained from: Zaragoza Orphanage, Diocese of
Cleveland, 1031 Superior Ave., Cleveland, Ohio
44114. Donations can be sent to that address.)
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