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This Paper Printed by Union Labor hi Opposition to God No one with ant sense denies that there are mil lions of people in these United States that have little or no formal religion This does no mean that they arc against religion, much less active in opposing it. However, it is disappointing to realize that there is a comparatively small minority which is quite en ergetic in its opposition to religion. Some have been enticed into their opposition by bigotries of one sort or another. But it is shocking to realize that they do not quickly change their position when they learn that there is a great deal wrong with public* morality in our country. One could expect them to be patriotic to that extent. The annual report, of the president of the Carnegie Foundation for the Advancement of Teaching uses strong and plain language in the matter. Says the report: “The recent revelations of low standards in high places, of outright corruption in public office, of widespread organization of gambling and crime, Of basketball and lootball scandals- and of honor code violations, should surely be sufficient to arouse the American people and to shock educational lead ers into a reexamination of their goals and methods. “These are but symptoms of a collapse of moral •nd spiritual values which should stir to action par ents of children, leaders in public affairs, schools, colleges and churches.” An important effort to do something in the mat ter came from the Board of Regents of the State of New York on November 30 when by unanimous agreement, that body issued a statement formally recommending that every school day throughout that state begin with a prayer and include programs stressing the moral and spiritual heritage of the United States. Such a step should have evoked the unstinted praise, particularly of those who love this country. But there have been voices raised in strong protest. Recent among them were the New York Teachers Guild, the American Jewish Congress and the Asso ciation of Reformed Rabbis of New York. It is difficult to understand how anyone could oppose the practice of our children raising their voices in prayer and admitting their dependence upon a Creator. There can be only one explanation —such people are not only enemies nf this beloved nation they are also enemies of God. o------------------ Anno Domini The words, “Anno Domini,” mean “in the year nf Our Lord." The world has just entered upon another one of the years of Our Lord, 1952 A.D. As the change is made, as people turn to their new calen dars, and all dates are changed to the new head ing, 1952 AD, some few will wonder about the sig nificance of those two words indicated by the “A.D.” As the year goes on these two letters will appear time and time again They will show up on corner stones of new- and impressive buildings they will appear in new volumes of official records of all sorts —they will be so common that they will seldom if ever attract attention. However, this is the time tor a lew thoughts shout their significance It might be asked, first of all. will this yeai be truly a year of the Lord'* When it is remembered that 1952 years ago the Prince of Trace was born, and lhal His birth was of such im portance that the whole civilized world measures its years from Hi* coming, then there must come some hesitation tn labelling this as the year of Our Lord. Certainly there is no peace, and if this is a year be longing to the Prince of Peace, He certainly must not have a good hold on it. Someone has seized con trol, so much so that the times can hardly be said to be in accordance with what the Savior taught If what the family of nations is enduring today in this 1952 A D. is Christian civilization, then verily there must he tome variance with what is Christian now and what Christ Himself taught. The Holy Father in His Christmas message a lew days ago called attention to the lack of peace in the world, and asked all who love God to join in praying for peace in the coming year. He warned that peace could not come except from the Prince of Peace. Perhaps the words of the Supreme Pontiff will he heeded and the coming twelve months will in truth become a year of Our Lord Surprisingly enough the tremendous majority of the individual human br ings who make up the world long and pray for this peace. Until they all unite harmoniously under the Prince of Peace, it will he difficult for men to make 1952 deserve the “A D.’’ —o......... A Dog** Lite In a recent column a lady journalist states that she, like many other people, could not definitely state what form immortality would take and that she did not see why people worried about this particular question. Such a statement is annoying, especially when it is made by a person some people may give credence. The “could" and “would" are especially annoying, for there is ample opportunity tn find out fairly def initely what immortality will be like and having done that there is cause for worry as to what one will be doing in eternity. We have nur native intellects and the written word of God to testify that there is a God and that He is the Rewarder of good and the Punisher nf evil We also know, on God’s word, that the principle reward or punishment will come the next life. Heaven and Hell have both been described very vividly in the Bible. Vividly enough for most people to garnet some idea that they would like to he headed for the one and to avoid the other. If we have no idea of what eternity will be like why try to incorporate ones self in it? If, say, there is the possibility that there will be transmigration of souls, as some teach, there is always the possibil ity that many would not want to partake. Imagine poor, tired John Q,. who claim* he leads a dog’s life here, facing the chance of leading an even more lit eral caninc existence in the world to come. The lady also goe* on to state that she is pretty much of a fatalist. “I don't know whether I believe in a future life ... 1 came to feel that it didn't really matter very much, because whatever the fu ture held you’d have to face it when you come to it, just as whatever life holds, you have to face it the same way.” What is the use of trying, then? If we have ab solutely no control over our destinies why try to gov ern ones hfe in any way at all? Why plan’ Why try to do better? Why say one mode of artion is better fhan another? Immediate expediency becomes the sole norm of action. What Is Left of Christmas? If our celebration of Christmas has been geared to the worldly, external observance that is popularly accorded this great feast, there is little left of its message and its joy by the time the sixth of January rolls around We are caught in a welter of bedraggled decor ations. Gone are the sounds of carols and the hearty greetings of the season. Gone is the "Christmas” spirit. There is little left to remind us of the true meaning of Christmas: Christ’s coming. Christmas has come and gone—and so has Christ, it would seem. This ephermal celebration is not the mind nf the Church. She celebrates Christ’s coming with one eye on the future: His staying. Just at the time most men are forgetting Christmas the Church bids her children to celebrate another Christmas feast, the Epiphany. Epiphany, which means “manifestation” is a con tinuation of Christmas. In fact, the name commonly given to it is “Little Christmas.” For the first three centuries the Church celebrated the Nativity of Our Lord on this day, the sixth of January. When, in the year 376. the Holy See obliged all churches to conform to the practice of the Roman church and celebrate Christmas on December 25, the feast of the Epiphany was robbed of none of its glory. It was to remain one of the pivotal feasts of the Church, a regular part of Christmas, celebrating the actual acceptance by men of the Christ Who had come into the world for them. Just Among Ourselves Passing Comment Considered or Inconsiderate To a person blessed with the Faith, that is, to anyone aware of the supernatural truths which alone throw clear light upon the natural world, there is no amazing mystery in the fact that often a wide differ ence exists between human profession and human practice. Man, says the Faith, is made in God’s im age, but man blurred the image by sin. Consequent ly, although capable of almost boundless perfecting, human nature is never perfect in this world it is always capable of wrongdoing, and inclined to it, even in the face of knowledge of what is right. The dark doctrine of original sin throws essential light upon all the problems of human conduct. Moral philosophers and social scientists who ignore the doctrine of original sin,—and by their attitude give a striking illustration of its truth,— are forced to one of two false theories to account for human action. Either they regard man as wholly good, needing only a free rein to evolve into the perfect rational animal, or they look upon man as hopelessly vile, requiring nothing so much as a com petent police force. Neither of these theories will square with the facts of experience and of history, for neither is true. But the non Christian moralist, sociologist, politician, educator, of every age. swings like a pendulum from one of these opposed theor ies to the other, never suspecting that truth is not in either extreme but somewhere between. John C. Calhoun, one of our greaest political phil osophers. was at first a follower of the Jeffersonian ideal of a naturally self-perfecting human nature. It required no long experience of active politics to dis illusion lhe great South Carolinian. From his “point of no return” he abandoned his sweetly trustful at titude towards his fellowmen, and regarded all po litical doctrines and movements with frank suspic ion. Man, instead of being wholly trustworthy to move ideally towards what is bc-t of all, was entirely unreliable, and could be counted on to drive for im mediate personal and material gain, no matter what evils this course of contact might bring upon the community. It was distressing to Calhoun, as it is to many, to find high sounding theory contradicted by base practice. It was disheartening to find men appar ently devoted to their country, and mouthing the most sweeping dedication to its welfare, framing practical programs that must manifestly destroy the country. And yet even Calhoun had to acknowledge that not all these men were hypocrites indeed, as he was fuzzily aware, most of them, and perhaps all, were convinced that they had the true welfare of their country at heart and that their practical pro grams would ultimately prove beneficial to its prog rcss. That a man in private or public life may per suade himself to believe that what he wants, and what will bring him a personal material benefit, is what the country needs, is proof sufficient to show that evils are not exclusive product of bad wills they are also the fruit of muddled minds. Only the Christian secs clearly how this may be. He under stands that in the beginning man did something which "darkened his intellect" as well as “weakened his will Because of this original sin, ‘the wish is father to the thought.” Because of it. a man may persuade himself that what he immediately wants for himself is what is right for everybody. Even giants of mind are not immune to the darkness and weakness imposed by original sin and deepened by unreasonable practice. The great Dan iel Webster was generally accepted as a man of highest social and political ideals and of purest in tention, -certainly, he regarded himself in this character. Yet it can be convincingly shown that Dan iel Webster was a potent advocat and defender of “Big Business it can be shown that his effort an achievement was rather in a sectional than in the general interest of the Union. While it is true that actions speak louder than words that what a man does reveals his deepest convictions and purposes more truly than anything he says, it must not be supposed that a disagree ment between profession and practice means base hypocrisy. The fact of original sin explains this mat ter. And nothing else explains it. Old Doctor Johnson was enough of a Christian tn understand the matter. When a person remark ed that no man could actually hold sacred the prin ciples of morality without living up to them, the Doctor turned angrily upon him and asked him how he could be “so ignorant of human nature” as tn suppose that mental conviction must be surren dered to weakness and failure in conduct. At a later day. Arnold Lunn was to sum the point up in the terse saying, "Credo means 'I believe,* not 'I be have’.” There should be. nf course, complete agreement nf conduct with conviction. The content of Credo is meant to he the norm of behavior. Credo should extend its meaning to conduct but even when it does not. and until it docs, it still may mean quite sincerely and unhypocritically what it .says and what it says is. “I believe.” Belief that is not trans lated into action may not deserve high respect but is to be treasured none the loss, for at any moment it may become the course of action and the shaper of endless destiny Belief in truth is certainly not to he abandoned because a man does not act in harmony with it. It may sound pleasant to tell penile that man is naturally self-perfecting, that in following his nose he is making true progress. This is the mistaken principle of our “progressive education,” and only complete blindness to the social historv of mankind can convince the mind that here is progress and not retrogression and ruin. Tn acknowledge original sin is distasteful to the pride which committed it in the first place but such an acknowledgement is the facing of truth and th* turning nf light upon all the dark and mysterious phases of human conduct. BX-'- Ji I 'P fe i WASHINGTON LETTER A Talc Of WASHINGTON—This is 8 story of two ambassadors. They arc Stanton Griffis, Unit ed States Ambassador to Spain, and George V. Allen, United States Ambassador to Yugo slavia. The first, Mr. Griffis, seems dedicated to demonstrating that Protestants do not enjoy full re ligious liberty in Spain, and to threatening Generalissimo Fran co with the loss of U.S. assistance if he doesn't do something about it. The other, Mr, Allen, seems even more dedicated, if any thing. to proving that Catholics pre only getting what’s coming to them in Yugoslavia, and to seeing to it that Marshal Tito gets U.S. assistance despite the fact that he is engaged in a vic ious and widespread religious persecution. This was brought out very im pressively in the closing days of 1951. Only a few' days ago a Baptist evangelist, the Rev. Paul E. Freed of Greensboro. N.U., called on President Truman at the White House. When he issued from the executive offices, he told the reporters in lhe (oyer that he had just come back from Spain that “there is very little religious freedom” there that “the President was very much interested” in his report, and LOHS E. Hl DENX Now the com- inunists tell us jflF"’'’ i what lias been dear al! along the way to heat hack com munisin is lust to current “com mu nisi line' Orders ol the HnS most urgent character have gone to the Reds, in the November Political Af fairs, instructing them to "strengthen their tics with the masses." How they are to do this is worked out in some detail. “The alert communist club," we learn, “can always find a way to carry on activity on the day-to-day is sues with non-party people.” It is necessary, therefore, the or ders say, to speed up infiltration into the ranks of "workers in the shops, plants, and neighbor hoods." But that is only the be ginning. The communists are also told that they must expand this penetration into "churches, fraternal orders, and womens organizations.” Every member is to becorne involvcd in this effort. “The communist who is not an active member of a peace committee, trade union, fraternal order, PTA, women’s, veterans’, or youth organizations is not ful filling his duty. The purpose of all this, as outlined, is to stir-up dissatisfaction, promote strikes that trill disrupt the economy, and to e.rtend “lhe central mass tasks, the struggle for peace." Only Road To Peace Patriotic Americans can be forewarned from these prepara tions that there will be a new deluge of "peace” suggestions in every city of the country, all de signed to aid Soviet aggressive moves It is incumbent on alert and intelligent citizens to show emphatically, in their neighbor “In The National Interest It was in many ways a strange story, lhe evangelist said he had been back in the United States about two months, from what he described as a tour of Spain. He said he preferred not to dis close how long he had spent in Spain. And yet, after a visit of undisclosed duration and aft er being home two months, at the behest of the U.S. Ambass ador to Madrid, he was received al the White House to say he has found “very little religious freedom" in Spain. This brought to mind the fact that, not many days before, C. L. Sulzberger of The New York Times had quoted Ambassador Griffis as saying “that he told Generalissimo Franco this year that the United States insisted that the Protestant and Jewish minorities in Spain should have absolute religious freedom of all rites.” It brought to mind that, in the United States Senate in March. 1950. Senator Owen Brewster of Maine brought out that the so called “Protestant problem" in Spain was “grossly misrepre sented." The Senator read into the Con gressional Record a letter from Beware The Communist Line mmmmmmm_ hoods and organizations, that the only road to real peace is through a firm stand against Soviet conquest. The communists give their game away by stating in Political Affairs that “the fight for peace, economic security, and the rights and freedom of the entire Amer ican people” is bound up with the strengthening of "Marxism leninism.” Since “Marxism-len inism" is based on the violent shattering of the non-Soviet gov ernments and on setting up the world Soviet dictatorship, this tells its own story. The comrades arc reminded that they are ex tending Moscow’s "peace" propa ganda order to weaken Amer ican morale and lead to further Soviet successes tn tmrs upon those nations which the Krem lin intends to make satellites. The Reds are told specifically “to keep the weapon of Marx ism-Leninism sharp and bright” that is. they are to keep alive among themselves the clear un derstanding that while they talk peace" to the masses, they are moving toward the final violent show-down. By persuading thousands of non-communists through this “peace” agitation to further the Kremlin’s cause, the communists are making their current line a success. Never has the conspir acy gone frankly to the mass of people with its case it knows that communism as such would he overwhelmingly rejected. Therefore, it spreads among the people the false idea that peace can be obtained with Soviet Rus sia without a strong series of setbacks for the Soviet dictator ship. By that means it muffles any strong demand by the Amer ican nation that Great Britain withdraw its recognition of Red China, which today is leading to the possibility that Japan may fall into the appeasement trap THE CATHOLIC TIMES. FRIDAY, JANUARY 4. 195?___________________________________________ _____________ _____ Two Ambassadors that Ambassador Griffis in Mad rid has made the arrangements for him to see the President. Max H. Klein, president of the American Chamber of Commerce at Barcelona, Spain, who stated that “I personally had never heard of any such thing as a Protestant problem in Spain” un til he read a story by an Amer ican newspaperman the year be fore. “I thought that this art icle grossly misrepresented the facts of the case,” said Mr. Klein, “and in this way not only harmed the reputation of the Spanish people and Government, but at the same time did great harm to our own American in terests.” “Protestant pastors in Spain have repeatedly stressed the fact that they suffer from the lack of freedom of worship and freedom of speech.” Mr. Klein continued, "which apparently has aroused public indignation in Great Brit ain and the United States. May I say that I have found these statements misleading and inex exact, and after talking the mat ter over with some of the pas tors, they themselves admitted that they might have been over zealous in their complaints. It seems to me that the Protestants of, say Barcelona, cannot com plain of lack of freedom of wor ship, when they have over 20 authorized chapels functioning (Continued on Page 10) and join Britain. Since this ob jective is the main item on which the Reds are hammering, day in and day out, it must be alluded to again. Communists hope eventually to make the United States join in recogniz ing Mao Tse-tnng’s regime. Real Blow* Needed Of course, the Reds will be able to get many befuddled peo ple to join them in such a de mand, unless there is more in telligent opposition expressed in every city of the country- And with that, more determined voices heard insisting that Great Britain, as an ally of the United States, should consider Ameri can security and revoke its friendly relations wdth the Chinese Reds. It is in the same way that the communist conspiracy plans to get non-communists to further the idea that any curbing of the conspiracy is “fascism.” That is the cry which the Reds who are penetrating “mass organiza tions" are expected to raise even louder than befora. Its object immediately is the repeal of the McCarron and Smith Acts as “thought control" measures and. with their repeal, the ending of all vigilance against the Soviet fifth-column. This is ironic,, coming from those who champion the Soviet dictatorship as “the highest stage of democracy.” and who represent its slave labor camps, secret police, and labor passport system as agencies of emanci pation. But the communist strength lies in persuading others, through concealed Reds, to carry on this agitation. It is by meeting the arguments of noncommunists, or alleged non communists, on these points that the real blows will he given to the conspiracy’s psychological warfare within our borders. RICHARD PATTEE Inconsistent Critics Since every one seems to be saying something about the cur rent controver sy regarding a n American ambassador al the Vatican, 1 find the temp tation irresist ible to add an other word to what is fast be coming a very boring subject. It is perfectly clear that one of the major sources of opposition to the establishment of normal diplomatic relations with the Holy See is that this would “en hance the prestige and influence of one church body.” These are not my words. They are taken from a resolution of the National Council of the Churches of Christ in the USA, as published in the New York Times of Saturday, December 1st. In short, a very fun damental criticism is that re lations should be as discreet as possible with a state or a sover eignty that is avowedly sec tarian. If I do not misread this Prot estant statement, the fear is that the steps proposed would en hance, increase and in some man ner favor the Catholic Church as above any other: I am not go ing to argue this particular point —my personal conviction is that it is totally beside the point— but I do wish to suggest to our Protestant friends who are such a dither about the dangers and repercussions of an ambassa dor at the Holy See that pe.hans they should do something about Israel. Founded on Religion Here is a totally and professed ly Jewish state, dedicated to the restoration of the Jewish home land. The only conceivable justi fication for the existence of Is rael is that it is a religious cor poration aimed at providing Jews, because of race and relig ion, with a homeland. Now this may he good or it may be bad. But the fact remains that Israel is a Jewish state, officially so, and theiefore represents a single religious denomination. Ths whole spirit and inspiration of the state is strictly sectarian and tightly denominational. It is a Jewish enterprise, for Jews, and based on their common religion. If this is not a case of political recognition nf a religious stat* GftETTA PALMER Are We Different? Barbara ,z Ward the most brilliant convert to the Church of this generation, as G. K. Chester- WiWF ton was the most brilliant of lhe last has won her spins as an ci ononst, an ex- HHUHHkU pert on mone tary reform, a political theorist and a curbstone theologian all tjiis before the age of forty. When this Englishwoman speaks, it is worth our while to listen, regardless of the topic. Minds like hers are intellectual search lights which will light up .any area on which their beams are played. Miss Ward recently addressed her fellow Catholics to make two simple points. They seem obvi ous enough when they are stat ed, but nine-tenths of our wor ries and distress would be lifted if we kept them unremittingly in mind. Miss Ward told us that: 1. Our numerical strength to day is fantastically greater than that of the Apostles, who toppled a world that seemed far stronger and more hostile to them than the one in which we live and, 2. The Apostles accomplished this by refusing, at any time, to merge into their background. They were so vividly distinguish able from those around them that the mere presence of a Christian in any city caused tongues to duck and heads to shake. Both their doctrine and their behavior .set them apart as so many freaks. But their freakishness consisted of a radiant joy and a spontan eous love which the ancient world had never seen before. It is our great good fortune that we have had preserved for us the Epistles, by which St. Paul instructed the earliest In quiry Classes of the Christian world. It is our great misfortune that we do not have records of the things said and done by his obscure followers throughout the ancient u’orld. We do not know much about the apologetics of example in those early years. But this we do know: a man whose heart is filled with joy in the Lord is too gay to be a prig, and nobody but a png s'ets out to edify his neighbors. There have been few drearier or more hypo critical ideals in the history of the world than the Victorian’s plodding observance of family prayers “in order to set a good example to the servants." What ever the Christians did, it was not done for the effect on oth ers. Miss Ward would have us draw our courage from the same super natural Source which filled the hearts of our happy forerunners of 1900 years ago. In the year 52, the Church was still an infant or government, then I have no knowledge of the existence of any. Not only have we recognized Israel but we are practically maintaining it economically. I note in the December 3 Times that Henry Morgenthau attended a meeting of the Israeli cabinet in Jerusalem and discussed the bond issue now under way in the United States. Suppose for the sake of analogy that the Holy See undertook to float a bond issue in the United States. Does anyone think that banquets and campaign gatherings would take place without the Blanshards and the Oxnams howling in wildest fury? Yet the Israel drive goes on almost as though it were an American undertaking. A foreign country, and a country founded on religion, is doing this and not a word of criticism is ever rais ed. I would love to see the Brit ish put on a drive for the sale of their bonds in the United States! The Chicago Tribune, among, others would have a fit. Yet what is the difference be tween that and what Israel ii doing? Sectarian Favoritism The Israeli constitution pro claims the Jewishness of the country and, as I suggested, without this there would be no reason for its existence. Our am bassador to Karachi in Pakistan, for that matter is accredited to a strictly Moslem country and to a state whose basic law makes Is lam the state religion. The Israeli case, however, is particularly worthy of note be cause of the way in which it is being sold to the American peo ple. I would suggest, in all ser iousness. that if the American way of life is seriously compro mised because of an Ambassador at the Vatican, the collaboration with Israel is infinitely more of a committment to one particu lar religious group. We aid them economically. Our leaders go out of their way to urge and supply financial assistance. Our leaders take part in the intimate circles of their deliberations. Anything that is Israeli is sure of an imme diate and widespread reception in the United States. Our press goes overboard for the new state. Yet not a voice is raised to sug gest that all of this is favoring one religious group as against others. If this is true of Israel, then why do we not go off the deep end for Lutheran Iceland, or Catholic Portugal or Moslem Egypt? nobody seemed distressed by that fact, any more than a mod ern mother laments the small dimensions of her baby. She knows that he will grow, by the grace of God. The Church, too, grows by the grace of God, and we cannot add a cubit to her stature by our un aided human efforts. And if we imagine that we are “salesmen” of the Faith, or splendid samples of the Catholic life, or models of what our neighbors ought to be, then we shall alienate the men and women about us. They are not interested in emulating us but they can become enormously interested in trying to find the source of our gentleness and our joy, if these things shine from every pair of Catholic eyes. “How these Christians love one another!” was the spontan eous comment of those outside the early Church, of people scorched by sparkk that flew from the flame of Catholic fervor. The Christian in the year 52 did not, you may be sure, draw up a sales campaign for the Faith with the item. “Always appear loving in the presence of the pagans.” The early Christians did not discuss the public relations aspects of their own behavior, nor say, "By adopting such-and-such a manner, we shall make a good impres sion.” Men and women in love rarely say to themselves, "It is my duty to sell love to those around me: I’d better watch my step and try to give love a good name.” Their being-in-love is the fact that turns the whole universe into a place of joy the overflow of that love makes them the kindest and merriest of companions to all they meet. So it must have been with the first Christians, no de liberate. self-conscious attitudin izing could ever have wrung from the pagan bystanders that erv of astonished admiration: “How they love one another!” But their love of their Lord was a fact so overwhelmingly evident that no one. meeting them, could mistake them for followers of any other faith. We are not weak in numbers in the modern world living thing* cannot be appraised by any arithmetic. The mustard seed weighs less than the small est pebble 12 obscure Apostles in Jerusalem bear in them a spiritual secret weapon which will destroy the Empire. It is not that we are too few to save civil ization in our times, for one saint can change the course of a whole country’s history. The trouble, Miss Ward tells us, is that we are too often indistin guishable from those about us. There are quite enough Cath olics to save society today, ac cording to Barbara Ward: the only question worth asking is whether we are Catholic enough to do the task?