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Arkansas Catholic
Little Rock, Arkansas
October 15, 1943     Arkansas Catholic
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October 15, 1943

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THE GUARDIAN, OCTOBER i 5. 1943 PAGE FOUR THE GUARDIAN PUBLISHED WEEKLY THE CATHOLIC PUBLICATION SOCIETY Of the DloceaJo of Little Roc/ Arkanm $09z/s WEST SECOND STREET ]rmtered as eecondociase matter March 21, 1011, m the poet office at Little Rook, Arkansas, under the Act of Congress of March B, 1870. SUBSCRIPTION PRICE: 88.00 the yur OFFICIAL DvOCESAN ORGAN The Guardian is the official organ of the Diocese of Little Rock and ! pnty God that it may be on earnest champion of the cause of right, Juetica end truth and on ardent dofemder of the rolision we mdl love 8o well. I oztond to it my blaeefnl with the sJucare hope that Its career may he tons end prosperous, JOHN B. MORRIS, Bishop of ILAttlo Reek. EDITOR VERY REV. MONSIGNOR THOMAS L. KEANY, Ph. D. BUSINESS MANAGER Aft eomanunfcatlons about The Guardian must be handiad through the Business Manager, and all matters intended for publication should rNch The Guardian office not later then Tuesday at noon, REVEREND THOMAS J. PRENDERGAST Bnefnems and Editorial Office, 809 West nd. Telephone 8488 SPONSORS OF SERVICE Picture 5errica--Knifhte of Columbus of Arkamcas Little Rock Council, No. 812 21t.00 Peragould Council, No. 1713 .......... Fort Smith Council. No. D96 ........... Pocahontas Council No. 2443 ...................................... 17.00 Blythev|lle-Oaceole Council, No. 2857_. Texerknna Council No 26S0 ............. Pine Bluff Council No. 1158 ........................................ 22.00 Stuttsart-Slovnctown Council, No. 2780.. Jonesboro Council, No. 1702 .............. Helena Council, No 1770 .................................................. 17.00 OCTOBER 15, 1943 "It by liberty of the press, we understand merely the liberty of discussing the propriety of public measures and political opinions, let us bave as much ot it as you please: but. if it means the liberty ot af- fronting, calumniating and defaming one another, I own myselt willing to part with my share of it when- ever our legislators shall please to alter the law; and shall cheerfully consent to exchange my liberty ot abusing others for the privilege o! not being abused mysell."--Franklin. RETURNING VETERANS President Roosevelt was accused of having an eye on a fourth term when, in his last radio address, he outlined some of the post-war benefits planned for returning veterans. Brief- ly, they included muster-out pay, unemployment insurance until a job is secured, hospitalization, special credits and some form of pension for those who served in the armed forces. Mr. Roosevelt, of course, /nay not be above sensing the political value of a post-war Santa Claus policy. But that does not detract from the propriety and justice of the program which the President enunciated. If any occasion ever called for honest and substantial Government concern, it will be the condition that will greet the demobilization of the millions of men and women who now claim our loudest plaudits. As defenders of the nation, no one dare question their title to the best we can provide in care and equipment. Dur- ing the war they are the darlings of the nation. Service flags are unfurled in their honor. Memorials are erected to their memory. Civic pride touches the nth degree in acclaiming their heroism. In uniform we salute them as the bone and marrow of the nation. Why then should these same ten million men and women change in value once they have donned civilian dress? No one would ever suggest that we balance the budget against the expenses of war. But as soon as peace+comes, social legislation to provide jobs or food or self-respect to our former defenders is measured at a penny a pound. The complaint against liberal post-war benefits to veterans is that it costs too much. A few figures on the cost of killing people in the time of war might make the comparative expense of peace-time care of those who won victory seem a little less exorbitant. The Treas- ury Department recently revealed that the cost of the war to the United States, from July I, 1940, to July 1, 1943, was $104,421,000,000. Presently the daily outlay in terms of money is $265,000,000. Keeping up this per diem rate for the fiscal year ending next July I, the balance sheet would show the year's cost at $97,000,000,000. These figures not only seem astronomical to the average man. They are almost inconceivable to the hard-headed business man as an actuality. Not because the multi-jobber Harold Ickes (he has 18 or 19 titles) has reckoned our national wealth at 12 trillions of dollars, or $88,000 a person, but because of the human dignity and actual desert of our returning veterans, we believe a gen- erous program of social care and benefit should be devised for their welfare for the doubtful interim which will follow the armistice. DISTURBING QUESTIONS British military chaplains report the following questions are representative of many searching queries put to them by British fighting men: How do we know there is a God? Is religion anything more than primitive superstition and fear? Was Jesus Christ "God on Earth?" Is the Bible out of date? What is the good of worship? Do we rise from the dead? Is there a heaven and a hell? These are strange questions coming from men who are supposed to be fighting for something that can exist only if Christianity exists. If they accurately reflect the attitude of many of our fighting men toward religion--and we fear that they do--we have reason to feel that the reign of justice will not be established as soon as the last Nazi surrenders. For it is difficult to believe that we are fighting for the Christian way of life if fundamental Christian truths are seriously questioned. Our statesmen tell us that we are fighting for the preservation of individual human rights, for the Four Freedoms, for the triumph of justice, and for any number of other shining slo-' gans. But unless the truths of religion are accepted without question, these slogans will mean no more than a sing-song ad for a popular soft drink. Of what use is it to fight for hu- man rights if there is no God to bestow these rights? For if men do not receive their rights from above, they must receive them from the state; and if they receive them from the state, the state can arbitrarily revoke them, just as it has done in Ger- many. And what is so sacred about freedom, if it is not a gift from God? Freedom without God means freedom to do as we please, and lhat means anarchy and, ultimately, the re- nunciation of freedom to a dictatorship. And why speak so olemnly about the restoration of justice if there is no court of appeals above man to guarantee justice? The triumph of our expressed aims in this war, then, de- pends inevitably upon the world's acceptance of religious truths. Since this is so, we Catholics must be aware of our re- sponsibility to disseminate the truths of religion as widely as possible. Because of the profound effect that these truths will have on the winning of the peace, we must prepare ourselves to answer the questions of a doubting world. m "PIGS IS PIGS" "Pigs is pigs," as Ellis Parker Butler once said. Pigs can't laugh or cry. They keep to their own level in creation. In the same way, stones never grow up and walk off, for stones, like pigs, have their own nature, so to speak which can't be changed. More than that, plants are above stones, animals are above plants, and men are above animals. A lump of coal, if it could, would consider the dandelion a supernatural being; that is, in the strictest sense, the dandelion is absolutely above coal, out of its class. It is better than coal. And, in turn, the dande- lion would consider the caterpillar a supernatural being for the same reason. It has more power. It has a higher nature. God set each creature in its own groove and only God can lift a creature out of that groove. For example: suppose l had an airedale which I had come to love. Suppose, too, that I could teach that dog to talk, that 1 could make it my equal. 1 seat it on a chair at the table. It gets up on its hind legs and uses a knife and fork as I do. It learns to talk about the Democrats and Republicans. In other words, it acquires a higher life, the human life, a life which is not natural to it,--for, by nature, a dog should run on all fours and snap at bones. But this dog is leading a supernatural life. Can you follow the drift of the story? Do you begin to see what we mean when we say that man is called on to lead a supernatural life? God, for reasons best known to His own infinite majesty, has reached down into our particular shelf in creation and lifted us out. He has not raised us to angelic statue -- not that; no. He has scooped us out of our humdrum natural life and put us on His own divine level. In other words, the Master has taught His dog to talk, to sit with Him at table, to hold con- versation with Him, to have an interest and a certain degree of control in the governance of the universe. He has given us the power of loving Himself, not as a dog loves a man, not as a man loves other men, but as the Persons of the Blessed Trinity love One Another. When you think of it, what right have we to talk to God? --to bid Him aye, yes, or no, by way of prayer? We are not gods, as He is God. We are not even angels. We are think- mg animals--nothing more; two-legged beasts with immortal souls and the power of planning and controlling our actions. We have never the least ground for conceit. All that we have, body and soul and supernatural life, is the free gift of Almighty God, given to us through the bounty of His inexplicable love. --Rev. Richard Ginder. I App00aising. Art00ansas Do You Know That: The latest available figures on The well-developed Arkansas Arkansas production of timber State Park system has been de- (1941) show that Arkansas pro- scribed by the National Parks duced 2,034,163 thousand board Service as among the best in the feet of lumber and 683,30.0 cords ntion, providing exceptional fa- of pulp wood, the manufactured cilities, and in wide variety, for value of. which was $96,289,912 outdoor recreation. f.l.b, plants. The forest industry paid about $21,562,127 in wages Fuel Gas pipe lines are" avail- in mills and woods and employs ble in many sections of the State about 25,000 men. and reserves are adequate for many times the present demand. About 60 percent of all wage earners in the State engaged in manufacturing depend either on- Five major railway systems and tirely or indirectly upon the forest several smaller ones. with ap- for employment and almost one- proximately 4,500 miles of track- third of all products depend upon age are located in Arkansas. They tie timber resources for raw ma- assure fast freight and passenger terial, services to state industries. The Song of Bernadette .:. Q UES TION B OX Nottctv---It is important that all queselons be signed with the sender's name and COMPLETE address (not initials): otherwise the questions will not be answered No names are ever published, Questions which ask for private answer must be accompanied by a self-addressed, stamped envelope. We invite only honest and worhwhiia questions. What Is The Name Of The Staff Which The Bishop Uses? The staff used by the bishop when he officiates at certain re- ligious functions is called a Crosier. It typifies his duties as shepherd of the flock committed to his care. In referring to the Church He was to establish, Christ frequently used the symbol of a sheep-fold, and to those in charge of the fold as shepherds. So the crosier bringing out this symbolism is a copy of the shepherd's crook, used for the guidance and restraining of the sheep, and has been looked upon as the special badge of the episcopal office since the fifth cen- tury at least, and is so mentioned in the ritual of a bishop's consecra- tion. It signifies his power to sus- tain the weak, to confirm the wavering and to lead back the erririg. What is meant by the expres- sion "Minor Orders"? I was told that a neighbor's son. who is studying for the priesthood, had received Minor Orders. I do not know Just what this means and would like to know. If you recall the catechism which you studied as a child you will remember the definition of the Sacrament of Holy Orders: "It is a sacrament through which bishops, priests and other min- isters of the Church are ordained and receive grace and power to perform their sacred duties." We are tolerably familiar with priests and more remotely with bishops. But who are the "other ministers of the Church"? They are those who have received Orders below that of priesthood; for a candidate for the sacred ministry passes through several steps before the priestly character is conferred upon him. The Minor Orders are a necessary part of the prepara- tion for the priesthood, and they are given only to those who have previously received the tonsure, which is a ceremony which in- ducts them into the clerical state. The Minor Orders are four in number: The Order of Porter, of Reader, of Exorcist and of Acol- yte. In the early centuries of the Church's history, for the proper celebration of the sacred myster- ies, it was deemed necessary to appoint various ministers who would attend to certain duties connected with the divine wor- ship. Some of these were after- wards raised to the priesthood; some never advanced farther than the Minor Orders, spending their lives in the exercise of these lower functions of the ministry, much like the "lay brothers" who serve in the churches of various relig- ious orders to-day. Gradually, however, these Minor Orders be- came merely steps towards the sacred office of the priesthood, and all those who received them did so with the intention of ulti- mately becoming priests. Thus it has come about that every man who becomes a priest first re- ceives the four Minor Orders, al- though as matter of fact he sel- dom or never exercise their func- tions. The office of Porter is fill- ed in our churches today not by a cleric but by a layman, the sex- ton as a rule. Those of Reader and Exorcist are exercised only by priests. The duties of the of- rice of Acolyte fall to the lot of the altar-boy who serves Mass. Perhaps this is the reason you were unfamiliar with the nature and functions of the Minor Or- ders. How does a priest determine whether or not he will give ab- solution to a penitent? In the confessional the priest acts as a judge and renders de- cision on the disposition of the penitent as he finds them through the confession. Like any other judge the priest is guided by the evidence and also by the disposi- tion of the penitent. In his studies he is informed as to the various means to be used in judging of the nature of sin and the qualities of the sinner. If he be deceived by the penitent then the latter, if the deception be wilful, commits another sin. Could a Catholic girl be brides- maid at a non-Catholic church wedding? Would this be a mat- ter for confession, ff she were to do this? Since Catholics can be pallbearers at Protestant funerals, why doesn't the same hold for weddings? Participating in a Protestant church wedding as best man or bridesmaid may be allowed under these two conditions. First of all there must be a serious reason for consenting to this on the part of the Catholic party. Such a reason might be the fear of offending a very intimate friend. The second and more important condition is that there be no danger of scandal through this action of the Cath- olic party. Now the one who is to judge whether the danger of the scandal has been precluded is the Ordinary or Bishop of the Diocese and for this reason his permission s necessary. Now if a party who knows this, would consent to be best man or bridesmaid without permission, this could be a matter of confes- sion because of disobedience and the party might also be guilty of the added sin of scandal, This of course assumes that the party knows about these serious conse- quences. There is no parallel between acting as a pallbearer and being the principal witness at a mar- riage because in this latter case our cooperation is an essential part of the ceremony. We are taking a much more intimate and important part and therefore much more weighty reasons are required for allowing a person to be a witness at such a wedding. Do you think that It is true that some Protestants become Catho- lics without really undershtnding the Church? Before a Protestant will be re- ceived in the Church he must make a profession of faith in the teachings of the Catholic Church and this profession of faith 1s made under oath. If the Protest- ant is sincere in his investigation, if his mind is open to conviction, the instructions in the faith that a priest will give him will go far towards helping him to believe. This with the grace of God will bring him into the Church. To believe the mysteries that God has revealed is, of course, a gift of God; but, this grace will be given to him who will ask. Prayer, earnest, childlike, persevering prayer, will obtain for you this precious gift. If a person dies away from his home parish, is it necessary that the body be brought back there for burial? Would this be obli- gatory if the body was several hundred miles away from home? Ordinarily if someone should die away from his proper parish the body is to be brought back to this parish for interment if this can be done without any serious inconvenience. However, the ex- penses involved in transporting a body for several hundred miles would for the average person con- stitute a serious inconvenience, and in this case the body would very appropriately be laid to rest in the parish, in which death has taken place. ,.,.d Book of-the.Month on 1 II !+ Bernadette was Waiting . . . Night alter night she lay wakeffd. OSEPHINE IMBERT, mother superior of the Convent of Saint Gllarde, descended the stairs to the recep- tion room where Bernadette Soubirous was waiting. "So you are the postulant brought from Lourdes today?" Mother Imbert asked rather sternly. Then without wait- ing for a reply the mother superior turned and presented Bernadette to Marie Yauzous, mistress of the novices, who had Just entered. "We know each other," said Mere Vauzous. "I was Bernadette's teacher at Lourdes." Mere Imbert now turned again to Bernadette, "All of us here have some useful work to do. There is a place as kitchen maid open, my child, but if such work is repel- lant to you . . ." "Oh, no, Madame la Superieure," Bernadette broke in. "I'd be hap?y to be the kitchen maid." She did not know "My motherl" Bernadette altered. how well she had stood the testing of her humility. Bernadette went about her tasks willingly. But night after night she lay wakeful on her straw sack. It was not the hard couch that prevented sleep. It was the flame of life in her which fllckeringly struggled against extinc- tion. The weeks marched slowly past until, on a grey blus. tery day of late autumn Marie Therese Vauzous called Bernadette, who in the meantlme had taken the name of Marie Bernarde. "My dear child," Mere Vauzous.said In solemn tones that made the girl's eyes widen, "a heay sacrifice is required of you. Dearest Marie Bernarde, summon all the strength you have. Your mother has passed away . . ." "My mother," Bernadette faltered. "Mama . . ." So Rural Catholic Commm of the South by Roy. Anthony C. S. So. A vigorous home life vital society. become a problem. delinquency has been the lap of the parents. atmosphere and training been such as to be good morals and behavio age children. Our somewhat concerned existing condition. appeared in our magazines. The been viewed with rightly so, for a nation is ter or stronger than and homes composing family or home is the of society. If the not strong and built on and solid principles, not rest upon it a good ture. The offenders for the are children in their teens making is very that there is a lack of direction and parental family partnership in is dissolving or al 'ea solved itself. Rural life than likely to have a partnership, for the cause of its very farm is kept closely happy family with ests and activities, land, having constantly the beauties of nature 1 reals and growing main conscious of its to its Maker and its iety. Money is not the by which to judge the worth of the family nor is wealth the social structure. Poor flies possessing of uprightness, sameness, and utice foundation of the our country. Agriculture should bt ed as a good way of to society that which for Its very existence. should not be treated group, but they shou support and respect Opportunities, ation and consideration offered to the rural are fighting to do away idea of superiority. be logical also to clean back yard and do feeling of superiority often have with rural family. In and difficulty the always come forth to portion of the burden. The old folks and ten are busy now farms produce food for forces while their hibiting marks of battle field. Their linquency is not tire family is t6 preserve the ideals Theirs is a vigorous h society generously. strong partnership genuine family ties, the social values of Remain steadfastly vice of God until the not trouble where thy life; for it little it is, if only thou art ful. Humility's that loW, From which all toes shoot.Thomas * * * e * ** , , e * The Song of * Order your copy of * this best seller * direct from The * Guardian * Price .:o BY FRAMZ ILLUSTRATIONS BY Drawings copyright, 1943, by King-Features Syndicate, lnc, Text copyright 1942 by The Viking Press. Inc. Distributed by King Features Syndicate in co-operation with the Book-of-t Suddenly she crumpled uP, sudden a weakness overcame her that Yauzous pressed the child to her bosom. silence of many minutes. Then Mere denly: "Marie Bernarde, there is no death! shakable faith convert your tears into a Come and Join in the recreation!" Mere Vauzous forced into Bernadette's minton racket. "Let us all play!" she cried to the yard and Joined in the game, a thing he done before and was never to do again. the ball, tossed the hoops, skipped rope. crumpled up..4, throttling cough shook her. Nathalie knelt down beside her. Next She "Marie's coughing up blood.! . . ." (Continued Next Week