Newspaper Archive of
Arkansas Catholic
Little Rock, Arkansas
September 27, 1930     Arkansas Catholic
PAGE 2     (2 of 8 available)        PREVIOUS     NEXT      Full Size Image
 
PAGE 2     (2 of 8 available)        PREVIOUS     NEXT      Full Size Image
September 27, 1930
 

Newspaper Archive of Arkansas Catholic produced by SmallTownPapers, Inc.
Website © 2020. All content copyrighted. Copyright Information.     Terms Of Use.     Request Content Removal.




PAGE TWO THE GUARDIAN, SEPTEMBER 27, 1930 Published Weekly THE CATHOLIC PUBLICATION SOCIETY of the Diocese of Little Rock 807x/z WEST SECOND STREET Entered as second-class matter March 21, 1911. at the postoffice Little Rock, Ark.. under the Act of Congress of March 8. 1879. SUBSCRIPTION PRICE $2.00 THE YEAR CHANGE OF ADDRESS When a change of address is desired the subscriber should give both the old and the new address. CORRESPONDENCE Matter intended for publication in The Guardian should reach us ~t later than Wednesday morning. Brief news correspondence is M~ys welcome. The kindness of the clergy in this matter is cer- tainly appreciated. aT. REV. MSGR. J. P. FISHER ................................. Business Manager All communications should be addressed to The Guardian, $07~ West Second Street, Little Rock. Ark. OFFICIAL ORGAN 1~he Guardiar~ is the official organ of the Diocese of Little Rock~ ~d [ pray God that it may be an earnest champion oI tne CaUwS~i L i~ht, justice and truth and an ardent defenoer ot tne retlgLon cn we all love so well. I extend to it my blessing with the sincere hope t~tt its career may be loag and prosperous. ~J~ JNO. B. MORRIS, Bishop of Little Rock. SEPTEMBER 27, 1930 ONCE AGAIN THE PROTESTANT CONFESSIONAL. Church and the Church itself officially rejects his opinion. Nevertheless, he has written a good article. It has value as a document in psychiatry, but even more value as evidence that sincere and thoughtful Protestants four hundred years late are coming back to a realization that confession should never have been abolished. Catholic World, N. Y. O IN THE AIR LANES--OUR GIFT TO THE FUTURE ? It is a bad season for rich men because a dis- tressing season for poor men. As the mercury of employment goes down it becomes necessary for those who employ others to get out their furs. It was always like that and it always will be like that, until the impossible happens and the rich as well as the poor learn common sense. There are, of course, individual rich men and individual poor men who long ago learned common sense; but it is not the .indi- vidual we have to fear in a crisis, but the class. It was not the old nobility of France as indi- us were not aware that scielace was particuarly keen about rediscovering the God it seemed so anxious to lose. But now the evidence is accu- mulating that whether science really wants a God or not, it cannot get along without Him. In these columns I have from time to time re- ported the names of scientists who have come back to a belief in God. Sometimes they find Him and don't recognize Him. The latest occurrence of this kind is in the Nation for July 23rd. J. B. S. Haldane, pro- fessor of biology at Cambridge University in England, writes an article on "What I Believe." He is perhaps the last man in the world to whom one might expect to find faith. He says, "As a child I was not brought up in the tenets of any religion, but in a household where science and philosophy took the place of faith." The kind of science and philosophy which he learned fromhis childhood days may be surmised from his declaration: "I do not find Einstein unin- telligible or Freud shocking." That would seem a poor start towards the discovery of God, but none the less, if I read iTrofessor Haldane correctly, he has come dan- It is now over four hundred years since Prot- estantism got rid of confession, and Protestants are commencing to see that they must take it back again. Better late than never, though a Catholic can hardly refrain from wondering how many poor people essentially good, though casually sinful--would have been saved from demoralization, or from despondency, pei'haps from insanity or even suicide, if the confessional had never been rejected. The most recent lament over this particular Protestant mistake is made by a writer in Scrib- her's, John Rathbone Oliver, introduced as a "priest and psychiatrist," who is also a novel- tat. He Calls himself a Catholic, but it might have been wiser of the editor to explain that Dr. Oliver is a minister of the Episcopalian Church, and not really a Catholic priest. Since the editor lef the fact rather vague, I mention not by way of being invidious, but to fore- stall bewilderment on the part of genuine Cath- olics. Dr. Oliver, it seems, recently heard a Protes- tant "divine" proclaim his belief that the "Prot- estant sects had lost a tremendous source of help and of spiritual growth when they 'outlawed the confessional,' " and the "priest" psychia- trist declares "thirty years ago no Protestant minister would have dared to make such a state- ment." Well, without being captious, perhaps we may remark that a good many Protestant sin- sters were actually hearing confessions more than thirty years ago. Henry Ward Beecher, in his Yale Lecture on Preaching (now fifty- eight years ago, told the students that fie was constantly hearing confessions. Reginald Camp- bell, now an Anglican, declared that formerly, as a Congergational minister, he heard more confessions that the average Catholic priest. Felix Adler, not indeed a Protestant but surely non-Catholic, founder of the Ethical Culture Society, wrote fully a generation ago that con- l ession is as necessary in modern New York as ancient Jerusalem. Mr. Charles M. Sheldon, author of In His Steps, a most remarkably pop- alar religious book in the 90's, advocated a kind of confessional. Nathaniel Hawthorne, after lhe publication of The Scarlet Letter, was sought by hundreds of people anxious to confess their sins to him. But all this is "old stuff." Protestants have been feeling their way back to the confessional, sometimes knowingly and frankly, or again with a sl amefaced explanation that they had no in- ention of imitating the Romanists. But the viduals that was responsible for the First Rev-I gerously close to stumbling upon God--and I olution, but those who substituted class vul-should judge, quite unexpectedly. garity for individual nobility. The poorest can And here is the interesting way that leads stand to see good men become rich, but no one him (whether he knows it or not) to the goal can stand vulgar class display without scorn. "When men let money prevail," wrote someone, "anything may prevail."" There is little differ- ence between the money itself prevailing and the desire for money influencing the lives of those who do note possess it. The trouble with the world is not that we have failed to find the ideal form of government that will make us all rich, as the socialist and communist think, but that we have too many with the desire for the pleasures that money can purchase. No, it can- not be said that it is either the rich or the poor, as rich or poor, who are at fault, for the rich and the poor we shall always have with us, but those who have allowed riches held or desired to make fools of them. No country needs to be saved from its rich as rich, or its poor as poor, but almost every country now-a-days needs a measure of protection against its overdressed, over-married, over-fed and over-bearing sons and daughters who make money their god. Riches are given to men as stewards. Wealth is stewardship and nothing else. But the stew- ardship of wealth is the last thing about wealth that the money-grabber seems to think of. He, and more particularly she, wants only the con - fort and luxury wealth can buy and the social position to which it beckons. Using it for good purposes is thought of only in connection with the selfish satisfaction one can get out of being considered in the class of the generous. I have not the slightest hesitation in saying that if the doing of one's plain duty of stewardship is the only ticket of admission to the Kingdom of Heaven, then the crowd outside will be both numerous and aristocratic. Why should .there be an eternal reward for those who care only for a temporal one; who, trusted by God with the care of His earthly interests, take heed only of their own? So it is right to blame poverty on the rich, but not because they possess too much, but rather because, having more than they need, they forget that the surplus carries an obligation with it into their coffers. It is hard to say it because it is hard to con- fess such a weakness in ourselves, but the ma- jority of people today is selfish, pleasure-loving and spoiled. This majority bears no burden but that of its own inordinate desire to get Some- where that ends in Nowhere: it has not the faintest idea of its obligation of'stewardship. For it public welfare is the limelight o;er its fictitious virtues and darkness over its far-from- fictitious vices. Let us make no mistake about new feature of the movement is its alliance with that. Such a majority is the greatest menace psychiatry, ito the peace of the world. It is such people who "Today," says Dr. Oliver, "one hears a greatifill the divorce courts with their scandals, the deal, among my many Protestant friends, about ischools with their insuffera )le brood of future the necessity of allaying mental stress, of root-tlibertines, and the hearts of the decent with re- ,rig out phobias, of using 'modern psychology' inlsentment. No nation has ever stood against the of religion: " an lives," he says, "in two worlds, the visible world which changes with time and an invisible worldwhose constituents do not change." Even that sentence will come as a surprise to those who imagine that science is, and must be, altogether materialistic. If there is a world which does not change it cer- tainly is not the world of hydrogen and oxygen and carbon, the world of electrons and atoms the service of the soul." But even this is not so new. William James, perhaps the best known of American psychol- oglers, used to say that he never could under- stand why the Anglo-Saxon people repudiated confession. It is just as necessary, he thought, as prayer or divine worship. Dr. Oliver tells of a Congregational minister in Washington who has established "A Life Ad- justment Center." And in New York, at the famous old Trinity Church, he tells us there is a sign which reads something like this, "From ten o'clock until noon, every day, a priest will be found sitting in'such and such a part of this church. He is not there to hear confessions. (My bold-face.) He is there for the conveni- ence of any one who wants to talk with him or who seeks advice or help of any kind." : Dr. Oliver thinks that these instances should sot be compared with actual confession. And explains that Protestants cannot fully rea ) benefit of confession because only a Cath- olic priest can give absolution. The good man considers himself a Catholic priest. Rut the majority of members in his odds of vulgar display and vulgar ambition. It is not in reason that any nation could. There is a heritage left to the future from each age, race, or nation, as it passes into his- tory. "Human societies," said De Ballanche, "diverse or successful, are nothing else than the variable forms of a humanity that is one, iden- tical and immortal marching to its definite end by the route of suffering and expiation." Very true. But our age finds its suffering in pleas- ures and its expiations in the pains that all ir- regular pleasures are sure to produce. "At ev- ery grave there is a man who receives the bur- den of the one who goes to his rest." So at the end of every age t here is another age which must bear the burden of the follies of its prede- cessor. God help the age that has to bear the burden that many an ongst us are trying so hard make for the age tbat is to follow our nwn.-- The Southwest Courier. O" SCIENCE STUMBLING ON GOD. Some one wrote a book not long ago entitled "Science in Search of God." A good many of and molecules. He Continues: "Among the components of the invisible world are the reali- ties corresponding to mathematical statements like 16+9=25. This is a statement of fact as real as the Albert Memorial which any sane man must recognize when it is pointed out to him. But unhke the Albert Memorial it was a reality 10,000 years ago and will be 10,000 7ears hence." If the finding of God were a game of blind an's bluff (as in some cases it seems to be) we should cry "Warm, you are. getting warm," to Dr. Haldane when he speaks of a suprasensual reality, a sometl ing which was true 10,000 years ago--he might just as well say 10 million or 100 million years ago, and will be the same unchanged 100 million years hence. Any schol- astic could tell him that if he takes another step along that line he will bump into God. He takes the step: "There are also invisible realities corresponding to scientific laws," and "I think also to our general notions of what is beautiful and good." Verbum sap. That is enough. Catholic philosoph. simply capitalizes the Invisible Real- ity, The Beautiful and The Good. We call that Reality more briefly God. Haldane has arrived, by a different road---and not so very different after all at the same terminus as St. Thomas Aquinas. He has found God, whether he i-eal- izes it or not. The artist, he says, is trying" to express absolute beauty and the scientist abso- lute truth. So he finds in art and science and "in an attempt to lead a good life" all he needs as a religion. But that will suffice. Properly understood that religion is also ours. The rest of the article seems to indicate that the professor is not aware of the importance of his discovery. But this is not the first instance of that sort of thing. Columbus didn't really know the importance of his discovery. Nevertheless, Dr. Haldane has at least bade goodbye to materialism. "I have not very much use," he says, "for people who are not in touch with the invisible world. At best they are good animals and too often not even that. The men and women who have done best both for them- selves and for their fellows are those who have brought these worlds into relation." Again, all unwittingly, Dr. Haldane has hit upon a perfectly orthodox definition of religion. It is the essence of religion to bring the visible and the invisible worlds together. Since this scientist has gone so far, he might as well come along the rest of the way. He should ask simply and humbly for supernatural faith. If he wilI, we shall join his prayer.--- Catholic World, N. Y. O READ "H. L. MENCKEN AND CATHOL- ICISM." All who are interested in the subject should by all means read "H. L. Mencken and Cathol- icism," appearing in the September issue of The Catholic World, outstanding American Catholic monthly published under the auspices of the P ulist Fathers, New York. Splendidly editez it has a national circulation and is usually the only Catholic periodical taken by mlblic libra- rians, as it- is the best thing of its kind to be ha " in the United States. The arLicle is written bythe Rev. I. J. Semper f:f Columbia College, Dubuque, and is a very ,ble answer to Mencken's recent book attacking the Church and religion. In connection with the contrib Semper The Catholic World has the notation written very likely by the editor, Father Gillis: "Our readers will remember the Semper's keen appraisal of H. L. rhetorician in our October, i929, is no less discriminating and adequate 'H. L. Mencken and Catholicism' amines this publicist's case against put forth in his latest book. We are envy the students of this Professor of in Columbia College, Dubuque, whose proclaim him so well fitted for this Witness, Dubuque, Ia. O EQUIVOCATION AT British women with various nence have "recently memorialized of the Church of England to at nation of females to the ministry of munion. In the reports of the ference the Bishops return what intended as a reply to this petition. however, is neither a denial nor the innovation urged by the women. stead a rather inartistic equivocation. the Conference's Committee on the the Church believed there "are thec ciples which constitute'an insuperab! to the admission of women to the Others saw no principle in their path, ed "grave difficulties of a practica The committee as a whole reI do not think . . . the new coy a departure from the universal Catholic Church and we therefore courage in any way those who preSS priesthood for women." (In the these Bishops, "Catholic" Church sea church.) ' Just why a conference of Anglican could not admit women to the orders Church is not easy for outsiders to The Anglican Establishment has a priesthood in the Catholic sense. declarations it has repudiated and priesthood along with sacrifice. office can an Anglican clergyman an Anglican woman could not well? Besides, a religious body tolerates so many novelties and within its household could easily suffer Indeed, the miscellaneous and character of Anglicanism is reco: [Conference in another utterance of its i tee on Ministry. On page 186 of the: report there appears this s rule of every approved Community religions) should contain . . . a nition that the doctrine and Church, as received by the in which the community serves, is members." (Blackface inserted.) Here is an unmistakable ad glican doctrine and discipline are at least, matters of geography personality. In some dioceses theY in others '%ow." The advocates of dignity for Anglican women may the hope, notwithstanding the failure Conference to grant their wish: T ways some place in Anglicanism for heresy along with the old. O WHO PRESERVED THE The celebrated collection of books I F. H. Vollvehr of Berlin, con sand volumes printed before the been acquired for the Cong Washington at a cost of one and a dollars. The books cover a wide jects, varying from astronomy, medicine, to chess and cookery. valuable of the lot is a Gutenberg There are only two other in existence, so this is indeed a rare years ago Dr. Vollvehr added it to tion at a cost of $305,000. It is lum, 18 inches long and 15 in( in three volumes. The Gutenberg Bible will be Congressional Library in a glass case original of the Declaration of i other rare documents. There it perpetual refutation of the age-old the Catholic Church is an enemy comments "The Record," a Louisvi weekly. For this Gutenberg Bible was 1450 and 1456, while Martin "emancipator of the Bible," was Its preservation is due to the of the Carinthian Abbey in South is only one more instance, t of what faith, who study this Church and the Bible, must otic Church not only preserved ever ceased from preaching it.