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St, Francis de Sales, Patron of the Catholic Press and of the Diocese of Columbus, Pray for Us I This Paper Printed by Union Labor Answering the Attack I It was the "big brass" that took up the attack] on private schools at the meeting of public school ad I mimstrators in Boston. With the president of Harvard I University sparking the attack, it is to be ex-1 pected that the resulting impact upon education ini this country will be far-reaching. Those of us whoi have the notion that America has never founded ad a pagan nation, nor is it one as yet, will have tol awaken to the seriousness of the effort to separatel the future generations from their belief in God.I For, say what they will, if religion is forced to takel a back seat, it will be looked upon by »he child as I having that sort of importance—or lack of it—ml the mind of the child. Eventually the child will I drift from any and all religion. I However, it is heartening to note that religious! people of the nation are speaking their mind in con-1 demnation of Harvard's president and his compan ions who opened the attack. Many have been quick tol detect the principle of compulsory stale education! a la Moscow in the ideas proposed at Boston. Once I the state gets control of all education, and peoplel who have no regard for religion are running it, onel can only surmise how quickly the minds of Ameri I can youth will be ripe for communist dictatorship.! They will already have it! I But, just as it is heartening tn note the strong I opposition of some Protestant loaders to the ideasl proposed at Boston, it is just as important that ourl Catholic people are informed in the matter andl express their opposition to any attempt to destroyl denominational and private schools. The right tol fundamental beliefs is basic to our national being.I And President Conant’s reference to the ‘‘American! principle of a single public school system for alll youth" is a principle of which many generations! of Americans have never heard. I ...................................... —o— ..................... Column ii ism’s Most Dangerous Foe Apparently it does make a difference who doesl what. Catholic Bishops in England, for instance,I have been fearless in their denunciation of com I munism. But it remained for an Anglican Archbishopl of York to make some forthright statements about I communism in a new book before banner headhnesl and long reviews appeared in the public prrssl of Britain I he result is a .striking impact upon thcl minds of the non Catholics of England. The Anglican Archbishop in question is Dr. Cyrill Forster Garbett, one of the best known loaders ofl the Established Church of England. He has just del clared in his final volume of .trilogy entitled, "In An Age of Revolution," that the Catholic Church isl “obviously regarded by the communists as their most I dangerous foe." He says this must be so becauscl the communists attempt "by ceaseless propaganda"! to "discredit its doctrine and its ministers they I threaten its priests and laity, they attempt to soul division in its ranks, they have confiscated its prop I erti and losed its nioii.elci x- nc excuse or an I other they have removed some of its loaders andl have imprisoned large numbers of its clergy Dr Garbett stales that Protestant and Eastern Orthodox I churches are also persecuted behind the iron cur tain But he added that "the same resistance has not I been offered everywhere" by them as by the Cath I olic Church. Perhaps Di Garbett had in mind some of hisl own fellow clergymen in England, where many have I •voided the subject of communism as political or pos-l Bible as likely to upset the left-win!. intelligentsia I among whom some of them live socially. Then thercl i- the "Red Dean nt Canterbury, Dr Hewlett John I son. who is an open supporter of Moscow. I And so it goes in other parts of the world Ini our own country we have a number of instances ot I Christian clergymen espousing "pink" if not out I right "Red" causes This has been done in our fatrl city of Columbus. It cannot he wondered that there I is confusion in the minds of those who need and look I for leadership If the leaders themselves are noil sure, to whom must the uninstructcd go? This is whyl the atholu Chinch is such a dangcioiis foe to com I munism She is sure, with the certainty of her Di-I vim I (Hindi And all her members re in unionl with her in this security of knowledge. This Churchl Will remain bec ause Jesus Christ her Founder, assur I ed her: "Behold I am ith you all days even to thel consummation of the world He also said: “Andl upon this rock I will build my Church, and the gatesl of hell shall not prevail against it." I ..............o Much More Than Highll We've never seen a poll or any statistics whichl indicated just what subjects form the bases fori most conversations. It would not be hard to guessl and come pretty close to the truth with it that I the weather and politics like Abou Ren Adam'sl name, lead all the rest. I ■\body talks about the weather, but nobody! does anything about it,” mainly because they can I not lAirxbodx talks about politics, too, and oftcnl vehemently, and just as often they do nothing about] it And this is a shame (oi this is a thing thcyl can do something about. I The word "can" in the above sentence is sig-l mficant It denotes an ability or a right. It is onel of the vaunted heritages of the American way I of life that we con vote and elect our officials Too many people who do then share of talking! about politics think that the little word "can'l exhausts the subject in this respect It doesn’t at all I The right to vote is part of the birthright ofl every American and it is much more than this til is a solemn duty. Anyone who has the right nc I cam to vote and does not is rejecting part of hisl American heritage He is (ailing himself, his I bors and his country He repudiates his full claim! to the name "American The person who does not vote silences himself in what we have seen to be one of the most popular subjects for discussion He can take no pride in civic advances or in (he prngiess of his country Like wise. he cannot take umbrage at the faults and fail ings of the present incumbents. He who was too "dumb" to vote, must needs re main dumb ever after. (The pun was intentional) Next Tuesday, May 6. is an important election day in Ohio On that day, all '‘Americans” in Ohio who are able will go to the polls to choose those they want to represent their party in the November elections. Mother's Month I I I I I I “January, February. March, April. Mary, June .” and so goes the Catholic calendar. In spring, the Catholic's fancy, like the young man’s in poem, turns naturally to thoughts of love. Love for the Blessed Mother. Mary is truly the Mother of us all. She performs all the functions of a Mother toward us, her chil dren. All good things that come to us in the order of grace, come to us through her hands. The love of Mary as a Mother is a personal, real thing. We love her not only as the Mother of Christ, but also (and because of that fact) as our own Mother. She is as truly our Mother, in the order of grace, as our earthly Mother is in the order of nature. On the Sunday in May when we pause to pay a special honor to our earthly Mother, we wish nothing but the best for her. We would go to any lengths to make that day a perfect one for her. Pos sibly no other thing would cast as long a shadow on that day as the absence of a great part of the family, or if, being absent, they took no trouble to let their mother know they were thinking of her on that day. Our best gift to Mary during Mother's Month would be to make up, by an increase of devotion to her, for the many slights she will receive from the rest of her children, and to assure her that we will do everything in our power to bring them home to her. Catholics join the world in honoring their Moth ers on “Mothers’ Day” which always comes in May. Let us invite the world to join us in honoring our Mother—and theirs—during our Mother’s month, Mary’s Month of May. Just Among Ourselves Passing Comment Considered or Inconsiderate Why have we had so much fuss about the atom bomb? For what reason was the top secret in con struction given top publicity in performance? What explains the presence of so many radio and TV an nouncers on the Nevada flats, and how were -the broadcasting companies able to secure speakers so evenly matched in the matter of hesitancy in speech and apparent stagnation of thought? Here are mys teries to ponder when pre-convention statistics grow wearisome. The spectacle of an A-bomb exploding over the desert must, by all reports, have been impressive to the lads who viewed it directly through welders’ goggles. It was certaintly not so by television. Nor can it be made impressive by constantly repeated statements that the TV men had an almost impos sible task to perform in bringing the picture to the American people. me The huild up vias terrific. We were told that intrepid newsmen, certified again and again as to sound citizenship, were up and about at four o’clock the morning on the day of the great blast that they had to show their identification tags over and over as they neared the dark and gloomy ground that they read sign? all along the way urging them to silence especially in the presence of Mr. Stalin. Yet they were going out to talk and afterwards to write, and they were going to view a great spectacle and report it by ether to all and sundry. It was probably the most secretive publicity stunt in our national history,—or the most publicized secret. The newsmen on the scene were largely restrict ed to “er’s” and “ah’s” in their offhand report of what was going on. Later,—by eleven that night,— a few of them had had time to compose some particularly purple prose for broadcast ing and telecasting out of the larger cit ies within air-jump of the field of the fuss. Both on location and in the studios, the announcers spoke in deep and solemn tones of doom. No Amer ican was left in doubt about the attitude expected of him He was to take the thing grimly. Ho was to feel upon him the burden of nameloss dread. He was to view (or had viewed, if ho got the reports by night broadcast) a most awesome event. Now. this atmosphere, carefully sustained de spite the disappointment of the spectacle itself, is something of a mystery. Why all this grimness and sense of dread? If we have to face the mad destruct iveness of science, there is surely no profit in fac ing it with despair. If we are in for atomic warfare, it looks like poor policy to prepare for it by a mere wail of woe. Viewers of the event by TV were given more anxious moments by the shifting and indistinct im age and by the constantly repeated intervals when there was no image al all than by the explosion of the bomb when it finally came. There was a flash, not large nor particularly bright there was the ap pearance of a round sun like body in the midst of a widening hlack mass there was the cloud ascending on its twisting pillar of smoke. And then came the sound, plainly audible, but neither fear somely loud nor viciously sharp. And then one of the doomsday boys cried, “That’s it", and the show was over. w Just before the bomb was dropped, an announc er allowed himself some broken and throaty com merits on "this terrific power created by man.” This is, manifestly, a perfectly silly expression Man cannot create anything. To create is to make nut of nothing. Man can only take what he finds in the world and use it, or misuse it. Man has not created the power of the atom he has merely learn ed how to release it,—and this to a wholly de structive end. It is marvelous beyond expressing that the cre ator of the atom has set a tremendous energy harm lessly and usefully within its tiny compass. It is not so marvelous or admirable that man has contrived to hreah out atomic energj with devastating effects. Even if man should contrive to control the release of atomic power, and to turn it to his use in pacific ways, he would still have no claim to the title of creator. God put man into a wonder world, “Io work and keep it.” Work was man’s earthly destiny from the first it became also a burden and a curse when it was made penance for sin Man was to work in the world, discovering more and more of the useful things the Creator had put there for him to find and use and apply in his proper task of study, in vestigaron, and invention. Only*the blindness of pride, the first and worst and most enduring of sins, can make a man feel that he creates when he discovers things already created in his universe. But we come back to the question with which we started: why all the fuss about the great Nevada adventure which proved, on TV, to be such a dud? It la easy to understand that experiments must be made. We must explode bombs if only to find out how to make better (or worse) ones. But it is not easy to understand the publicity attaching to the most recent experiment. It was such an odd and con tradictory sort of publicity. It was composed of “look, look” and also “hush, hush.” II was “every body look, but don’t let anyone know.” And over all was layer upon layer of gloom. Why? To what purpose? THE CATHOLIC TIMES, FRIDAY, MAY 2 1952 “Private Schools Are Divisive WASHINGTON LETTER WASHINGTON—There are in dications that steps may soon be taken to set up an interna tional policy on the world popu lation problem and its solution. This action may come at the Fifth World Health Assembly, to be held in Geneva, Switz erland. May 5 to 24. It could be one of the most momentous de cisions in all the history of man kind. The problem, broadly speaking, is this: Some portions of the world are clearly and seriously over-crowded. These areas, un der present conditions, cannot produce enough food to sustain the people who now live there. As a consequence, in many places on the globe there is malnutri tion. and even starvation. The problem is not only to relieve this situation, but to pre vent it from getting worse. Various suggestions have been put forward as possible solutions. One of these is the Point Four program of our own Govern ment. This aims at making the so-called backward areas better able to take care of their own. It is a long-range program. Other suggestions include the develop ment of potentially productive land round the world which at present is allowed to lie idle to permit surplus population to em igrate from crowded areas of the world to less crowded places to lend or lease idle land to FATHER HIGGINS Its Been Said Before I '?XN ,’.- a I World-Shaking Decision Im J^aaiioiri i E£- |H mH “have-not” countries, so that surplus populations can till it and help support themselves and their fellow-countrymen back home. The solution which could be decided upon, which has the most vocal advocates, and which has friends on the policy-making lev el is birth control—the artificial limitation of births to keep down the size of populations. It has been said on behalf of WHO (World Health Organi zation) at UN Headquarters in New York that that organization has not yet formulated any pol icy on the population problem. It was added that a report on this subject will be made at the next World Health Assembly. Meanwhile, WHO has under taken an experiment with regard to one proposed solution for the problem control of births. It has done this at the request of a government—that of India, where Dr. Abraham Stone, a leader in the birth control movement in the United States, representing WHO, has set up a system of six “pilot” centers to study the “rhythm method" of family limi tation. Almost al the same time that Dr. Chisholm made his state ment to the press, WHO Newslet ter, a publication of the World Health organization, featured an article saying birth limitation seems to be “the only way out” A Timely Little Book For the past several years we have been making a pri vate collection of books and articles by non a o lie au thors who have a vocated the ■so-called Indus try Council Plan under a laricty of different names. From an apologetic point of view out most recent discovery, “How the Republicans Can Win in 1952" by Benjamin A. Javits, is per haps the most important. Hitherto it has been customary for certain commentators to caricature the Industry Council Dan as socialistic. These same critics of the ICP will probably hesitate, however, to question the “orthodoxy” of Mr. Javits. Javits is a very successful cor poration lawyer New York City, the*brother of a well-known Republican Congressman, and a rather influential “liberal” Re publican leader in his own right. There isn’t a drop of socialism in his blood, as even the editors of The Freeman and the officers of the N.A.M. would have to ad mit. And yet this same Mr. Javits-g precisely because he is anti socialist—is now advocating a program of social reconstruction which is substantially the same as the Industry Council Plan out lined in the social encyclicals of the Popes and repeatedly recom mended by the Bishops of the United States. Javits starts from the so-called “principle of subsid- iarity,” according to which, in the words of Pius XI, “the su preme authority of the State ought ... to let subordinate groups handle matters and con cerns of lesser importance, which would otherwise dissipate its efforts greatly.” Some Common V«ic« “The .greatest need of the age,” he says, “is a structure for the operation of our economy, to be built alongside the house of government which handles our political affairs.” This new “eco nomic government” which “it may take several decades to de velop” but "for which all the materials are at hand”—is a syn onym for the Industry Council Plan. Javits outlines its struc ture, purposes, and functionings as follows: “The new economic 'govern ment' to be created must be dem ocratically controlled, like the government and all groups un der a democracy. It must be the instrument of everyone concern ed in the production machinery df the nation—owners, manage ment, labor and of course the farmers, who are basic producers in our economy also office workers, clerks, retailers, serv ice and distribution workers. “There must be organization by industries, with labor, man agement, and owners sitting on governing councils to serve as checks and balances of one another’s power. The entire pro duction apparatus of the nation must be enabled to act as an efficient unit, but the full pro tection of each member of that unit, large or small, must be as sured. Application of the basic r- If W President J. B. Conant of Harvard in the solution of the population problem on the island of Ceylon. This article, written by Prof. 0. E. R. Abhayaratne, head of the Ceylon Department of Pub lic Health, says: “In Ceylon and other crowded regions of Monsoon Asia, if death rates reduced to low levels co-exist with high birth-rates all the gains we have made in health will be lost. Over population will result* in malnutrition, famine and pestilence. "The only way out of the dif ficulty appears to be family limi tation. If we insist that there be no restraint on the birth-rate then we must also insist that there be no restraint on the death-rate.” If this means what it seems to mean, the writer in WHO cer tainly disregards all the moral aspects of saving and taking hu man lives. If you don’t limit the number of hirths, he says, then you have no right to limit the number of deaths. If you are not going to deprive children of life, you have no right tc lift a finger to keep adults from dying. Whereas WHO has not formal ly adopted any policy as to how the population problem shall be solved, one could very well get the idea that it leans toward birth-control as the answer. If it comes out officially in favor of this practice at its Geneva meet ing, it could have a far-reaching effect upon history. principles described in this plat form will mean justice to all— consumer welfare as the measur ing standard of all acts, prices, and policies the widening of the ownership of industry and busi ness the democratic control of production machinery by con sumer-owners.” Aiium* Social Obligation* Even this extended excerpt doesn’t begin to do justice to Javits’ very interesting and very timely little book, but perhaps it will serve to suggest how close ly his program of social recon struction parallels that of the social encyclicals, and how sharp ly it differs from socialism on the one hand and reactionary individualism on the other. Javits is anything but a reac tionary. He is wholeheartedly in favor of sodial progress for the working people of the United States and he is enough of a realist to warn his fellow Repub licans that increasing amounts of governmental intervention are inevitable (even under a Repub lican administration) unless bus iness and industry “assume the social obligations” that go with their position. They can assume these obligations, he concludes, only by cooperating with organ ized labor and the other func tional economic groups in estab lishing a system of industry councils—“an economic govern ment" which will cooperate with form of dictatorial political con political government and will be subject to certain minimum rules and regulations established by political government but, at the same time, will be free from any troL INQVIRY CORNER What Is Official Church Music? Q. Is it true that St. Paul as signs an inferior position to woman? A. There are some people who read that meaning into St. Paul’s words, although he contradicts this view by his frequent refer ence to women who aided him in his apostolate e. g. Lydia (Acts 16:14) and Priscilla (Acts 18:1) and many others (Romans 16:1 24). It is also contradicted by ev erything he taught about the vo cation of the Christian regardless of sex. race, nation or position in life: in Galatians (3:27): “There is neither Jew nor Greek there is neither slave nor freeman there is neither male nor fe male. For you are all one in Christ Jesus.” Some even take the beautiful passage used in the wedding ceremony as a sign that St. Paul calls women inferior be cause he says: "Let wives be sub ject to their husbands as to the Lord because a husband is head of the wife .” (Ephesians 5:22) They overlook the rest of the passage wherein he says, “as Christ is head of the Church Husbands, love your wives, just as Christ also loved the Church .” They pass over in like man ner the real meaning of the pas sage in his first letter to the Corinthians (11:5) about women keeping their heads covered in church. His meaning is made clear in the eleventh and twelfth verses: “Yet neither is man in dependent of woman, nor womah independent of man in the Lord. For as the woman is from the man, so also is the man through the woman, but all things are from God.” Q. What is the rule for reck oning time e.g. midnight for the fast if you’re going to Holy Communion? Some say twelve o’clock and some say other times. Why should there be such differences. Jk. In the matters of Church law we should try to keep the spirit of the law always. The Eucharistic feast is intended to keep even our bodies as fit tab ernacles for the reception of Christ. The laws of the Church, however, need be observed only according to the obligations in the law. Canon 33 says regard ing time: “. in receiving Holy Communion and in observing the law of fast and abstinence one may deviate from the usual system of reckoning time and follow that time of the place which is either local, whether true or mean, or legal, whether regional or some other extraor dinary time.” It is always simpler to use the time given by our clocks whereby twelve o’clock would be midnight for the fast, but w^ may use true sun time GRETTA PALMER Important, Our secular society—which has white washed so many sins and made them seem respect able has ele vated to the status of a car dinal virtue a thing called “t o 1 e rance.” You will not listed among the theological vir tues or the gifts* of the Holy Ghost in any catechism. But you will find it mentioned in tones of hushed reverence by such men as Dr. T. V. Smith, profes sor of citizenship at Syracuse University. tolerance' Addressing the National Coi\ ference on Higher Education in Chicago this month, Dr. Smith said, “the highest level of agree ment which can be achieved in the great strident issues of life is the level of compromise.” He recommended to educators “the great moral virtue” of tolerance that “arises almost exclusively out of our two-party politics.” Dr. Sidney Hook, chairman of the philosophy department of New York University, agreed with him. So tolerance is to be deified. Tolerance is to be treasured as the summum bonum, of the uni versities and given a further at traction to young minds by be ing draped in the American flag, while “The Star Spangled Ban ner” is played. For “tolerance” is the American virtue, according to the pundit from Syracuse. On ^Second Thought Compromise remains compro mise, which may be a practical necessity in some everyday af fairs but is never an ideal worth dying for. And tolerance, as a' fixed guiding principle, is no more truly acceptable to Dr. Smith or Dr. Hook than to any one else, if tltey will really ex amine it and consider what would happen to a civilization which tolerated everything. Dr. Smith is, presumably, tol erant of heresy. He is tolerant of secularism. He is tolerant of attacks on religion. In a word, he is tolerant of the things he sees as good. Is he tolerant of the things he sees as evil? A few searching questions might help him to find out: 1. Dr. Smith, would you be tolerant of the man.whose fancy it was to sell narcotics at the entrance to the school where your children study. If not, why not? And can’t you work out (difficult to determine and sel dom used) or mean sun time. Mean sun time would mean that time, differing within a time zone, such as that having East ern Standard Time, which indi cates midnight as occurring in Columbus at 12:32. This time may be used, but it varies from east to west in each zone e.g. it would be 12:20 in Pittsburgh, 12:38 in Cincinnati. Extraordin ary time would be such times as Daylight Saving Time, which would allow people in some com munities to go until one o’clock. It can become even more involv ed, which is the reason that most people follow their ordinary time i.e. twelve o’clock for mid night. Q. What is official Church mu sic? Is everything but Gregor ian Chant forbidden? How about new hymns in English? A. In the Motu Proprio on Sacred Music, Blessed Pius gave the general rules for Church music and declared Gregorian Chant “the proper chant of the Roman Church which she di rectly proposes to the faithful as her own music ...” He ex plained that Church music must match the liturgy, being holy, true art and universal, and ob served: “The more closely a Church composition approaches plai i chant in movement, inspir ation, and feeling, the more holy and liturgical it becomes .** Against certain faddists Pope Pius XII insists that this does not mean an exclusion of other mu sic. for in addition to classical polyphony, wdiich Pius bad recommended alongside the Chant, he states: “It cannot be said that modern music and sing ing should be entirely excluded from Catholic worship. For. if they are not profane nor unbe coming to the sacredness of the place and function, and do not spring from a desire of achiev ing extraordinary and unusual effects, then our Churches must admit them Q. What is the origin of the stole worn by the priest? A. The stole, a strip of ma terial about three inches wide and as much as eighty inches long, is a liturgical vestment in dicating priestly power and au thority, used at Mass and for administration of the sacra ments.* It is generally consider ed to have come from the court uniform of Roman judges when first adopted it was more of a robe or cloak. From the fourth century it began to assume the narrow shape it now has. Send questions to Inquiry Cor. ner. The Catholic Times, Box 636 Columbus 16, Ohio. If True compromise, so that he may be allowed, say, to sell marijuana, but not morphine, or to ration the amount of any drug a single customer may buy? ,2. Would you. Dr. Hook, be tolerant enough to permit frank ly obscene books and magazines to be sold on every newsstand? Would you permit pornographic pictures to be shown in any the atre? If not, why not? And can’t you compromise so that, say, two reels of filth an eve ning are allowed? 3. Dr. Smith, there are people in this country who believe that the future can be foretold by tea leaves, palmistry, bumps on the head and gypsy playing cards. Would you refuse to al low such an enthusiast a place on the faculty of your university, or would you enable him to pass on to the undergraduates his esoteric beliefs? If not, why not? And aren’t you being terribly in tolerant? 4. Dr. Hook, there are men who have never studied medi cine in any college or universi ty but who, nonetheless, would like to practice it. Would you be so intolerant as to prevent them from hanging out a shingle and wielding a surgical instrument? Why? Couldn’t you compromise and let them operate only on the even days of every month? The quiz could continue indef initely: for tolerance, raised to a first principle, inevitably leads to chaos in civil affairs. If you are going to be tolerant above all else, then you must tolerate me when I teach children that two and two make eight: the farthest that you can legitimate ly go, according to your lights, is to split the difference with me and agree that both of us shall say that two and two make six. That is compromise. That is tolerance. Nobody, no group, no party, no religion in the history of the world has actually and in prac tice embraced tolerance as an ideal for long. Indeed, it is doubtful whether there is any situation in life to which toler ance is an adequate response. To tolerate false or sinful ideas is to give the Devil equal rights with God. And merely to toler ate another human being is a patronizing, sulky substitute for the enthusiastic Christian love to which our religion pledges us. Tolerance the greatest virtue, Dr. Smith? It seems likely that tolerance and compromise are not even the least of the vir tues—they may not be virtues, at all.