The Catholic times. [volume], November 23, 1951, Image 10

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10
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PERPETUAL NOVENA
Our Lady of Perpetual Help
Every Tuesday 7:30 p.m.
St. Christopher’s
Church
Grandview & Ida
Floating Star
The leading string of a floating star brought the Three Kings to the
fret of Jesus. Mary and Joseph in Bethlehem on the first Christmas day.
Christmas is not so far off that we should put off making our own gifts
to the Holy Family—the gold of our love, the Incense of our prayers,
the myrrh of our sacrllices. Won’t you write tn for our circular de
scribing our beautiful THREE-COLOR GIFT CARD? It will tell you
how you make gifts to poor missionaries and mission chapels.
HERE ARE A FEW SUGGESTIONS
We send this lovely Gift Card to a friend or loved one, telling them
you have made this donation to a Mission chapel or have arranged for
Mass to be offered by a nerdy missionary—all for them. How they will
appreciate this! Why not consider these possible gifts you
to a Near East Chapel?
Crucifix
Chalice
Ciborium
Altar.................... 575
Vestments ,...,$50
Monstrance .... $40
THEN
Ol NEEDIEST CASES
He must feed many hungry mouths In hundreds of orphanages. You^
mitr for ORPHAN’S BREAD WILL do this in Christ's sweet Name. W'e
need this help especially for the poor little children of Christ’s own
Homeland. Why not, for esampir, make even the smallest gift to the
orphanage of the Sisters of the Apostles in Bethlehem Itself?
Al Vi AYS HIE WHITEST CHRISTMAS
"Unblushing to Thy Fert we bring a leper white as snow!" Christ
mas after Christmas, we must appeal to kind and generous souls to
swell our modest DAMIEN LEPER FUND, from which we try to help
the destitute lepers of India. Perhaps you will want us to send our
Gift Card to a loved one, telling that you have done this sweetest char
ity as a gift to him or her, in the name of the Little Lord Who healed
the lepers.
W AS THE STABLE WORTHY?
There was no room in the inn for Him and we are still using dilapi
dat 1 sheds for chapels. We want to finish two in India and give Our
Emmanuel a worthy dwelling place. So few can give $2,000 needed for
a whole chapel, hut you can join with the humble Shepherds and the
Kings in adding to the fund for these Chapels In India.
OTHER MARYS. OTHER CHRISTS
Always are we struggling to give tn the people of Near East Mission
lands native priests and Sisters You can adopt another Madonna,
another Christ. One hundred dollars educates a native seminarian for
a whole year, one hundred and fifty dollars will support a Near East
novice in a favorite sisterhood for a
amounts, there is the
AND THEN
Every month we must send food psrkages. costing ten dollars, to
many poor exiles of Europe and Palestine. When you help us. you
bring a morse) to the grateful lips of Jesus, Who said: “If you did it
to throe, the least of My little onrs. you did It to Me!" In Jesus’ holy
Name, won’t you help us to feed these hungry mouths?
Bl THAT STAR 4S STRINGLESS
What the Wise Men would have missed if they had not followed that
floating star, leading them to Bethlehem, but they followed it with their
own free will. It was stringiess. How God must love us when we make
a gift to Hia poor missions and say “It’s stringless!" Then we can uee
it for our neediest cases for which we have not time to appeal. How
etnngless will that floating star be for you?
12ear£ast(Dissions
TUm.i J, MeMehee. Nat $•« ty Very Rev. Andrew tawovh
Megr Joseph f. Connolly Rev. Wm Keller Dunn
tert." at! eemmuniaotiees to:
‘God’s Law
Statement of U. S. Bishops
Strikes at Current Problems
WASHINGTON (NC) The following is the full text of
statement issued by the Cardinals, Archbishops and Bishops of
United States at the close of their annual meeting here
God’s Law: The Measure
Of Man’s Conduct
An alarming parallel exists between the situation facing us today
and that which faced the Roman Empire 1500 years ago. The problems
of the Empire closely resemble those which sorely test us now—bar
barism on the outside, refined materialism and moral decay within.
Confronted by those problems, what were men of that time concerned
with? St. Augustine, who lived in that period, gives us the answer in
a memorable passage: I
“They do not trouble about
the moral degradation ot the Em
pire. All that they ask is that it
should be pro’sperous and se
cure. ‘What concerns us,’ they
say, ‘is that everyone should be
able to increase his wealth so
that he can afford a lavish ex
penditure and can keep the weak
in subjection Let the laws pro
tect the rights of property and
let them leave man’s morals
alone Let there be sump
tuous banquets where anybody
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815
5
$25 Statue ...
$40 Lamp
$40 Altar Bell
If these are impossible
dollar-a-month CHRYSOSTOMS CLUB, from
seminarians, and the dollar-a-month MARYS
help Near East sisters. Perhaps you can join
FOOD FOR HUNGRY MOLTHS
Naw YeA 17, N V.
the
the
can play and drink and gorge
himself and be dissipated by day
or night as much as he pleases
is able. Let the noise of danc
ing be everywhere and let the
theatres resound with lewd mer
riment Let th* man who
dislikes these pleasures be re
garded as a public enemv!” (City
of God, Bk. TI, 20)
Does not all this have a modern
ring? Has not a great part of our
society been doing and saying
the same thing? With the threat of
the barbarian on the outside, does
our conduct reflect the sobriety of
citizen* who are conscious that a
bell may be tolling for them and
for civilization?
We have sent our young men on
military expeditions to far-off
lands so that justice and freedom
may be kept alive in the world
and yet at home we have become
careless about the foundations of
justice and the roots of freedom.
It cannot go well with us if we
continue on this course.
The lessons of history are evi
dent to those with eyes that will
see. The Roman Empire disinte
grated from within and moral
corruption was the main cause of
its decline and disappearance. The
same fate will befall us if we do
not awaken to the danger which
threatens from within our own
household. Mastery over material
things will avail us nothing, if we
lose mastery over ourselves.
Morality
Today’s Need
Mastery over self is the primary
concern of morality. The right or
dering of our lives in relationship
to all other beings so that we may
attain our true destiny is the prop
er function of morality. The funda
mental problem which faces us,
then, is a moral one.
Morality involves the correct and
careful regulation of three rela
tionships: man to God, man to
himself, and man to his fellow
men. These relationships are so
closely linked together that to dis
turb one is to disturb the whole
moral order.
Morality, therefore, viewed in its
entirety, has three dimensions
height, depth, and breadth. In its
height, it soars up to God the Su
preme Being, frm whom it takes
the definitive measure of what is
true and good In its depth, it pen
etrates the heart of man, laying
hold of his entire personality so
that even his innermost thoughts
and motives are subject to its rule.
In its breadth, it embraces men in
every station and condition of life
and establishes mutual rights and
duties.
God’s Will: Man’s
Measure In The
Moral Order
By nature, man is a creature,
subject to his Creator and respons
ible to Him for all his actions. By
selfish inclination, at times, he
chooses to be something else, as
suming the prerogatives of a Cre
ator, establishing his own stand
arris of conduct, and making him
self (he measure of all things. This
prideful folly on his part brings
discord into his own life, and pro
foundly affects the whole moral or
der. Frustration rather than ful
fillment becomes his characteristic
mark because he does not possess
wholly within himself the way to
fulfillment. That he can discover
only in God’s plan.
Gods will, therefore, is the
measure of man It is the standard
by which all human actions must
meet the test of their rightness or
wrongness. What conforms to
Gori’s will is right, and what goes
counter to His will is wrong. This
is the great and controlling rule of
the moral order. Unless man rec
ognizes and lives by this rule, he
cannot come to that abundance of
life destined for him by God.
If man is to reach this abund
ance of life, which depends on the
fullness of moral character, it must
be through the way he lives his
everyday life He has no other
course. It is idle and dangerous for
him to dream otherwise. The
thoughts, attitudes, motives, judg
ments and deeds which make up
his daily round will determine his
growth in character He must use
all his powers to cultivate that
growth as the condition for attain
ing the true purpose of his life.
For this it is necessary that he
should be guided by a knowledge
of what is right and what is wrong
in the particular situations of ev
eryday existence.
The Moral Order
And Human
Reason
How does he come to such know I
edge’ How can man know what is
his place in the%divine plan, and
i what is Gori’s will in the moral de
dsions he is called upon to make?
God has endowed man with intel
ligence. When rightly used and di
rected, the human intellect can
discover certain fundamental spir
itual truths and moral principles
which will give order and harmony
to man’s intellectual and moral
life.
What are these truths which
right reason can discover? First in
importance is the existence of a
personal God, all knowing and all
powerful, the eternal Source from
Whom all things derive their be
ing. Next comes the spiritual and
immortal nature of man’s soul, its
freedom, its responsibility, and the
duty of rendering to God rever
ence, obedience, and all that is
embraced under the name of re
ligion.
From man’s position as God’s ra
tional, free and responsible crea
ture, destined for eternal life,
spring the unique dignity of the
human individual and his essential
equality with his fellow men.
Out of the inherent demands of
human nature arises the family as
the fundamental unit of human
society, based on a permanent and
exclusive union of man and woman
in marriage. From the essential
character of marriage come not on
ly the right of parents to beget
children, but also their primary
right and duty to rear and educate
them properly.
Since neither the individual nor
the family is completely independ
ent and self-sustained, there arises
the necessity of organized civil so
ciety, and, in turn, the mutual re
sponsiblities of the individual and
family on the one side and of the
civil government on the other.
Man’s social life becomes intol
erable if not impossible unless jus
tice and benevolence govern the
operations of the state and rela
tionships between individuals and
groups. Without temperance, man
can neither live in accordance with
his human dignity nor fulfill his
obligations to his fellow men. With
out fortitude, he cannot bear the
trials of life or overcome the diffi
culties with which he is surround
ed.
Furthermore, it is clear that the
inherent dignity of the individual
and the needs of the family and of
society demand a code of sexual
morality within the grasp of every
mature mind.
These are some of the basic ele
ments of natural law, a law based
on human nature a law which can
be discovered by human intelli
gence and which governs man’s re
lationships with God, with himself,
and with the other creatures of
God. The principles of the natural
law, absolute, stable, and un
changeable, are applicable to all
the changing conditions and cir
cumstances in which man constant
ly finds himself.
Natural Laic
And Revelation
These religious and moral truths
of the natural order can be known
by human reason: but God, in His
goodness, through Divine Revela
tion has helped man to know bet
ter and to preserve the natural
law. In the Old Testament this rev
elation was given to God’s chosen
people. Completed and perfected
in the New, it has been communi
cated to mankind by Jesus Christ
and His Apostle* and it has been
entrusted to the Church which
Cl list Himself established to teach
all men.
While the natural law, taught
and interpreted by the Chtirch.
gives us a guide in many areas of
human life, the perfection of hu
man nature is revealed to us in
ChrC* Himself. God-become Man,
the Word-made Flesh, “full of grace
and truth”, dwelling among us to
be our Way, our Truth and our
Lite. Prayer and the Sacraments
are the channels through which the
grace of Christ comes to elevate
human nature until it becomes like
unto Him, who is true God and
true man. In the supernatural or
der of grace Christ, the God jpan,
is the measure of man.
Divine revelation then not only
includes the natural law, it comple
ments it, and points the way to the
supernatural order of grace. The
natural moral law, however, re
mains the foundation of the super
natural order, as it is the founda
tion of all man’s relations to God,
to himself and to his fellow men.
Upon that -aw, clarified by divine
revelation, man strengthened by
grace, must build his life. He need
never fear that it will give way un
der the weight of the trials and
tests which life imposes for he
has the inspired words of the
Psalmist to assure him: “The man
whose heart ir set on the law of
the Lord stands firm.”
When the human heart is«govern
ed by the law of the Lord, all hu
man actions, no matter how com
monplace or how removed from the
eyes of men, are made pleasing to
God and meritorious of eternal life.
This means that God’s will and
God’s plan for man are kept con
stantly in mind. When man has
learned to direct his thoughts, his
speech and his actions in this way.
it is a sign that he has mastered
he great maxim of the moral or
der "not my will but Thine be
done." It is an indication that he
realizes he must at all times be
about his Father’s business. The
point of reference in his life is no
longer his own selfish will, for such
a man sees clearly that God holds
the central place in his life. He
also sees that he enjoys a unique
status in that God has committed
to him a work which no one else
can do. His only reason for exist
ence is to perform that work faith
fully and diligently. This is the
thought which Cardinal Newman
so beautifully expressed:
“God has created me to do
Himysome definite service. He
THE CATHOLIC TIMES, FRIDAY, NOVEMBER 23, 1951
has committed some work to me
which he has not committed to
another, 1 have my mission
I have a part
I am a link in
of connection
He has not
naught. I shall do good. 1 shall
do His work.” (Meditations and
Devotions, pp. 400-01.)
in a great work
the chain, a bond
between persons,
created me for
Moral Integrity
Doing God’s work means doing
God’s will. This lequiresthe serv
ices of the whole man at every mo
ment of every day he exists. There
is all too frequent today the spec
tacle of men who divide their lives
to suit their own convenience. Only
when it serves their selfish pur
pose do they conform to God’s will.
Their business life, their profes
sional life, their life in the home,
at school and in the community
occupy separate compartments uni
fied by no central force. God’s
claims upon such men exist, but
they are not honored. Expressions
such as “my life is my own affair”,
or “in politics, anything goes” are
aH too common today. They betray
a gross misunderstanding of the
moral order and the inter-linking
relationships which find their cor
rect measure only in God’s will.
We must be clear on this point.
Man must either acknowledge that
a personal God exists or he must
deny His existence altogether.
There is no middle course. Once
he acknowledges that God exists,
then the claims of God are co
extensive with all the activities of
His creati res. To pretend that any
part of life can be a private affair
is to violate the most basic claim
which God has on man. Man is a
creature As a creature, he is sub
ject to his Creator in all that he
does. There is no time in his life
when he is excused from obeying
the moral law. The clergyman, the
educator, the doctor, the lawyer,
the politician, the employer, the
employee, husbands, wives and
children are alike strictly bound.
All human rights and obligations
have their source in God’s law
otherwise they are meaningless.
Morality And
Education
Morality, concerned with bring
ing human activity into conformity
with God’s will, has, therefore, a
bearing on everything that touches
human rights and duties. It has a
definite place in the educational
life of a nation. The lorming of
character is part of the educational
process and character cannot be
formed unless children are given a
clear indication of what is right
and what is wrong. This canont be
done without reference to the ulti
mate standard which determines
right and wrong, namely God’s
law.
No state, no group of educators
may reject a truth of the moral
order to suit the claim of conven
ience. The process of determining
moral values by the consent of the
majority is false in principle and
sanction. Morality has its source in
God and it binds all men. It can
not be adequately taught without
the motivation of religious truth.
Although the training of children
along moral lines is primarily the
business of the parents and the
Church, yet it is also the business
of the school if education is to
give formation to the whole human
personality.
Morality And
Economics
Morality has its place in business
and industry because the condi
tions under which men work, the
wages they get, the kind of work
they do, ail re subject to the jur
isdiction of the moral law. When
economic conditions are such that
the raising of a family by working
people is made dishearteningly dif
ficult and at times impossible,
then, those -esponsible for this de
plorable situation are guilty of
breaking God’s law and they are
also accomplices in the sins result
ing from their injustice.
Politics
Is Measure Of Human Conduct
that double standard which not on
ly tempts man to live his life on
two levels, but beguiles him into
thinking that this can be done
without any compromise of moral
principles. This two-faced way of
living explains the scandalous
anomaly, evident at times in our
national life, of paying lip service
to God while failing completely to
honor His claims in daily life.
One and the same standard
coders stealing from the cash regis
tei and dishonest gain derived
from public office. It will not do
to say, by way of extenuation, that
the latter can be excused or con
doned because it occurs in the po
litical order. One and the same
standard prohibits false statements
about private individuals, and false
statements about members of ni
nority groups and races. It will not
do, by way of excuse, to say that
statements of the latter kind can
be excused because of long-stand
ing prejudice.
that
In politics, the principle
“anything goes” simply because
people are thought not to expect
any high degree of honor in poll
ticians is grossly wrong. We have
to recover that sense of personal
obligation on the part of the voter
and that sense of public trust on
the part of the elected official
which give meaning and dignity to
political life. Those who are se
lected for office by their fellow
men are entrusted with grave re
sponsibilities. They have been se
lected not for self-enrichment but
for conscientious public service. In
their speech and in their actions
they are bound by the same laws
of justice and charity which bind
private individuals in every other
sphere of human’activity. Dishon
esty, slander, detraction, and defa
mation of character are as truly
transgressions of God’s command
ments when resorted to by men in
political life as they are for all
other men.
Moral Standard
Applies
Universally
This single standard of morality
sets a clear, positive, and complete
pattern of right living. It gives an
integrity of outlook and integrity
of action to daily life. By adher
ing to this standard, man’s life be
comes all of a piece, characterized
by a sincere singleness of pur
pose. Such a life will not have its
“Sunday side" in which God’s
claims are fully respected for a
single day and its “weekday side”
in which those claims are complete
ly ignored for the remaining six.
Rather, all aspects of life will be
so integrated that the standai to
which a man subscribes in his pri
vate life will be logically extend
ed to his life in the community
Then, if faithful to moral princi
ples as an individual, he will be
faithful to moral principles as a
citizen, as a voter, and in all his
actions as a member of society.
Religion And
Morality
To live by this single standard
of morality man needs the motiva
tions and sanctions which only re
ligion can supply. He is not self
sufficient. He must have God’s
help. As a creature, he is obliged
to adore his Creator, to thank Him
for blessings conferred, to ask His
pardon for wrongs committed and
to pray daily for His help and
guidance. Nothing less than the
faithful discharge of these essen-
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is
There are not two standards
morality. There is only one. It
God’s standard. That single stand
ard covers all man's relations to
God, to himself, rnd to the world
about him. It applies to every con
ceivable situation in life—in the
home, in business, in the school,
or in the field of entertainment.
By its very nature, it precludes
132 W. Church Newark
tial obligations’of religion will en
able him to attain integrity
moral life.
in his
every
them-
We exhort Americans in
walk of life to rededicate
selves to the wisdom of our Found
ing Fathers—a wisdem which pro
claimed God’s rightful place in hu
man affairs—a wisdom so memor
ably expressed
our Country in
dress:
“Of all the
habits which
prosperity, Religion and Morali
ty are indispensable supports
reason and experience both
forbid us to expect that nation
al morality can prevail in ex
clusion of religious principle.”
Signed by the members of the
Administrative Board, National
Catholic Welfare Conference, in
the names of the Bishops of the
United States.
Edward Cardinal Mooney, Arch
bishop of Detroit
Samuel Cardinal Stritch, Arch
bishop of Chicago
Francis Cardinal Spellman, Arch
bishop of New York
Francis Keough, Archbishop
of Baltimore
Joseph E. Ritter, Archbishop of
St. Louis
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Robort E. Lucoy, Archbishop of
San Antonio
Patrick A. O'Boyle Archbishop
of Washington
John J. Mitty, Archbishop of San
Francisco
by the Father of
His Farewell Ad-
Karl J. Altar, Archbishop of Cin
cinnati
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