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Arkansas Catholic
Little Rock, Arkansas
October 28, 1911     Arkansas Catholic
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October 28, 1911

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hp Four t THE SOUTHERN GUARDIAN THE gOETHgRN C00UARDIAN lability, such as the editor of the Western Methodist, up ill God, whose Son of glory suffers no eclipse by As a matter of necessity some gods there must be, can never understand satlsfactordy the questmns here the ennsslon of rays that shed a halo around His or man ehes. He zs not suthclent unto hunself alone-- e    [ discussed, nor appreciate at its true value the rdations saints A S never has been. Atheists have devised bcatutiful ethical PUBLISHED WEEKLY BY  " " " "  I of tile Cathohc Church to the Bible until they gram) ,: codes, but never have been able to get pople to live THE CATHOLIC PUBLICATION SOCIETY] thoroughly the vital difference between tile res'pective Increasing business and tile prospects for more has them.. The man who sees only death before him is care- OF THE DIOCESE OF LITTLE ROCK / !)(,Sltlops towards tile sacred book of Protestants and necessitated tile purchasing of more machinery for less of what he does with his life. Teach man that he Is tatnoncs. Tile Latholics will never treat the Bible as this sl)lendidlv emtiot)ed office Last week we olaced of the earth alone and he will be of the earth earthly. ...... x Teach a man that he has no soul and he will act as if he BUSINESS OFFICE: 315 W. MARKHAM ST., LITTLE ROCK, ARK. Protestants do, following their prineil)le of private an order for all up-to-date new folder. V. L. SPALDING, Business Manager SUBSCRIPTION $1.50 THE YEAR OFFICIAL APPROVAL. The Sou0hern Guardian is the official organ of the diocese of Little Rock, and I pray God that it ma5 be an earnest champion in the cause of right, justice and trlff'ff .and .an ardent defender of the religion .which we all love so well. I extend to it my blessing the sincere hope that its career may be long and prosperous.---John B. Morris, Bishop of Little Rock  SATURDAY, OC7"OBER 28, 1911 THE CATHOLIC CHURCtt AND HER RELA- '7'IONS TO MARTIN LUTHER AND THE BIBLE. Some time ago the Western Methodist of Little I Rock, the organ of the Methodist Church, Sottth, in Arkansas and Oklahoma, had an editorial on Martin Luhter, the Reformation and other tlfings, in which there was much lattdation of Lttther and the statement that until through some providential accident Luther found a Bible and spread abroad copies of it, nmde under'his care, manldnd in general had never seen the divine book, with other learned remarks of a similar nature. It is a most unfortunate thing that Catholics and Protestants cannot at this distant day, with all mod- ern research to hel l) them, look upon such outstanding historical events as I,uther and the Reformation and their relation to the Bible from the same standponit, at least in regard to facts of a purely historical character. is t,'uda, whether historical or commercial, and is to be gained by any clmrch in refusing to tile trttth as it is. Nevertheless as a matter of fact recognize one set of historical resources md Catholics another. While this condition of affairs is:tolerated, no useful argunmrttation can be held on important subjects like ttle above, and the most ab- surd contradictions will be leading features in every controversy between Protestants and Catholics. The latter would be willing many times not to insist on the perfect purity of its historical sources, but be ready to leave such matters as Luther and the past relations of tile Catholic Church to the Bible to the fairminded- ness of such eminent Protestant writers as Lecky, Hal- Guizot. Some modern Protestant writers lige Gladsden and Peters have, indeed, made a be- ginning of this kind in tile i/npartial study of the last period of the Middle Ages, and to this fact may be attributed the more just attitude of the American Protestant punic towards the Catholic Church at the present time. According to Catholic authorities Martin Luther and his followers poisoned every fountain of history that they could reach, and the original sources of his- tory now studied in Protestant theological seminaries and colleges are nothing more nor less than those  poisoned wells of knowledge. The poisoned waters of these sources are filtered through all the books used by Protestants, poetry, fiction and literature. The very school books, especially readers and histories, used in public schools are many times so insidiously impregnated with this poison that almost every effort of independent investigation is paralyzed. Catholic sources of history tell us that Martin Luther was a drunkard and a libertine. His licen- tious principles were so strong within him that he saw no wrong done when he officially gave one of tile most powerful of his followers, a German Prince, his per- mission to. have more than one wife at one time. His giant drinking cup is one of the curiosities of a Ger- man museum, and few can use it. Catholic sources of history, which are coming to be recognized as standard, give us information about Bible and relation of the Catholic Church to it as ell as'Luhter's puerile work, which are entirely dif- from what is drawn from Protestant sources. tere were 1,ooo,ooo copies of the manuscript Bible, or in part, made and distributed by the Cath- olic Church before the invention of printing. Consid- ering the difficulties in writing so many copies by hand, the Church, in this matter, should receive honor and not reprobation. As the number of Christians was not so great then as now, and so few people outside the clergy could read, the supply ,of i,ooo,ooo Bibles to the churches, people'and hlstitutions of learning was fairly satisfactory. Luther was born in 1483, ordained to the priesthood 15o7, nailed on the door of the University of Witten- burg his nlnety-five theses rebellion against the Church, 1517; died 1546. 'Printing was invented by two monks, Faust and Guttenburg, 144o-5o. The first book issued was a Catholic Bible, which appeared in I456. The first Protestant Bible, issued by Martin Lurer, ap- peared in I534. After the first Catholic Bible was printed the Church continued the work, though the art of printing was in a very crude state. Before Luther's Bible appeared the Church had succeeded in printing and distributing twenty different versions of the Bible, in whole or in part, from each of which many editions followed, and each edition numbered Looo--sometimes several thousand copies. These Bibles were published in the languages of the promi- nent countries of the world--France, Germany, Italy, Spain, Austria and Belgium. Between I463 and 1534 the Catholic Church had printed 198 editions of the whole Bible and m4 editions of portions of it. Away back in the Twelfth, Thirteenth and Fourteenth Cen- turies the Catholic Church had given out sixty dif- ferent versions (not editions) of the whole Bible or portions of it. True history informs us that, although the policy of the Catholic Church in all centuries was to give forth the Bible as rapidly and as numerously as possi- ble, Martin Luther waited many years after his in- auguration of Protestantism before he issued a copy of the Bible. Front the year I517, when he first hurled defiance at the old Church, to /534 is a very long stretch of years, long enough for him to firmly estab- lish in the minds of the people his novel opinions. The Bible had very little to do with the Reformation. Luther took good care to establish his religion with- out it, It is well to say here that Protestant writers of judgment, nor will tile), ever begin an extensive dis- tribution of the Bible among heathen nations as the means instituted by Christ for the conversion of the world. It is the Church and not the Bible that was intended by the divine Lawgiven to convert mankind. "Go ye into the whole world," Christ said to the apes- ties and their successors, "and teach all things that I have given you." The Catholic believes that the Bible is a divine hook, the very word of God. The Catholic believes that tile Bible contains substantially all tile laws of God which were given or conlirmed 1)y Christ; in fact, that the Bible constitutes, as it were, tile consti- tution and laws of the Christian Church. But the Catholic believes that Christ not merely gave a consti- tution and laws to tile world through Ills apostles, but that he fotmded au organic body, with the apostles as chief officers and St. Peter as the head, which is known in history as tile Catholic Chnrch because it was so designated by the apostles in their creed. The Catholic, therefore, believes in a divine Bible or constitution and a divine Church or spiritual gov- erlmlent. This is the vital p/'incil)lc at stake. This is the dividing line between Protestant and ('atholic. This 1)rinciple regulates the Catholic treatment of tile Bible. In an effort to make this point more clear it may be said that the relation of Catholics to the Bible is exactly, tile same as that of an American citizen to the Constitution of tile United States. Every Ameri- can citizen believes that Washington did two things gave a constitution and established a govermnent and that both of these things are on an equality. With- out one tile other could not exist. Every citizen is al- lowed and even eucouraged to read and study the Con- stitution and laws of his country, but for very obvious reasons he is not allowed to interl)ret theln acccording to his own private judgment. The interpretation of the Constitution and laws of the United States is a right resel'vcd to the judicial department of the gov- ernment which Washington established, just as the interpretation of tile Bible belongs to tile judicial trib-' unal of tile Church or spiritual government which Christ established. Such being the facts in tile case, it is easy to see that Catholics can never treat the Bible as Protestants do. It should also be acknowledged with regret that while Catholic Bibles are for sale everywhere and Catholic families possess at least one copy, the holy book is not studied as much as it should be, .and per- haps we might acid that citizens generally do not read and study tile Constitution and laws of their country as much as they should. J.M. LUCEY. FEAST OF ALL SAINTS. Man has an instinctive inclination to pay homage to great men. Statesmen, warriors, artists, inventors of distinction become the idols of the various nations which claim them as their own, and if their achieve- ments have been of worldwide significance tile whole world raises them on pedestals of glory. And tiffs is a manifestation of man's nobler part to acknowledge withoue envy tile excellence of his fellow man. It would seem but natural that great deeds in the spiritual domain should call forth our admiration, just as well as tim great achievements in secular affairs. But as soon as we pay homage to the saints, these heroes of sanctity, the cry of idolatry is raised against us. Should infidels refuse to ocknowledge the claim] of holy men to our veneration there would at least be a shadow of logical consistency in their objection, but those who pretend to be particularly scandalized by the Catholic practice of honoring the saints are be- lieving Christians. They find special fault with the re- ligious cult we pay the saints. Now, I maintain that it is precisely the religious cult paid to the saints which eliminates the danger of idolatry. What we know in the saints is the marvel- ous power of divine grace which has made them what they are. For everysaint is willing to acknowledge with St. Paul, "by the grace of God I am what I am." Accordingly the saints are the masterpieces of God's workmanship, and all honor given to the saints redounds directly to God, who is wonderful in His saints. A mere secular cult, such as is exhibited to great men of the world, is much more apt to degenerate into idolatry, for the exploit of these men are celebrated as the work of tlieir own genius. As a matter of fact, the pagans of old decreed divine honors to eminent men, and in modern times the divine-sation of geniuses has been no uncommon occurrence. But in our re- ligious veneration of saints God, the author of sanc- tity, is always uppermost in our thoughts and tile per- sons of saints are admired as vehicles of a special di- vine agency. If, therefore, we celebrate a feast in honor of a saint it is to thank God for His generosity towards His faithful servant; if we build a church in honor of a saint it is to petition him from God as a special patron of the edifice and to propose him as a model for imitation to all that worship God therein and to ask His intercession in behalf of the congregation; if we preach a sermon in honor of a saint it is to illustrate the wonderful efficacy of God's grace in those who lend themselves to tile divine influence. Tile idea of upsetting the first commandment by raising strange gods is entirely absent from our veneration. As faithful followers of Christ the saints are our patterns for imitation ; as intimate friends of God they are our advocates before the throne of Crod's mercy. We know well enough that St. Paul speaks of one Mediator, Jesus Christ, but this simply means that Christ is the one necessary, all-sufficient Mediator, reconciling the world to God by His own merits. He is tile Mediator; all others are only infitators, deriving their power of aid from 'Him. If you would urge the text of St. Paul beyond this natural meaning you would have to eliminate all preachers and missionaries, for are they not mediators between souls and God ? Indeed, the saints are not necessary for our salva- tion, but as Holy Scripture shows, antl the practices of the earliest Christians, so close to the fountain of di- vine revelation evinces God wishes to honor His saints by giving them a share in the ruling of His kingdom. If the saints are, together with Christ, to judge the world, is it not reasonable to suppose that they wield a certain power over tile events which lead up to the final judgment ? The whole teaching about the saints reveals to us a beautiful harmony in the supernatural ordera dependence of the lower on the higher a lifting up of the lower by tim higher--till all is summed Father Gallagher of Mena, who is making the trip through East on the "Arkansas on Wheels special," is one of the livest boosters on the train, boosting for the kingdom of heaven and Arkansas. After a silence of a few mouths, caused by vacation and pressing duties after his return, Monsignor, Lucey has found time to write another of Iris strong articles, wherein, as usual, he deals with facts and figures in a way that is most convincing. The readers of Tile i Southern Gtmrdian will always read with pleasure and iprolit each article writteu by" Father Lucey. "The frost is on the punal)kin and the fodder in the shock," lint the weather in Arkansas is ideal. The last issue of The Soutllern Guardian con- tained, we believe, more Catholic news from over the States than any previous number. This is truly graft- fying to tllc management of tim paper, as it should I)e, and no doubt is, to all Catholiccs of the State. We receivcd and printcd splendid conununications from Fort Smith, Morrilton, Mena, Pine Bluff, Subiaco, i Tontitown and two from t-lot Springs. This demon- strates two things---there is great activity among the chnrches of the State and that the clergy and laity are taking advantage of tile Catholic press to tell of the workings of clmrch and school. The Southern Guar- dian is delighted to receive such splendid communica- tions, and, judging from the favorable comment on the last issue, we know the readers of the paper are also pleased. Keep the good work up. [ Socialism in the Schools I IlE "Society for the I'rotection of Chnrch Schools" is the name of a recent organization formed in New York. ]-ion Bird S. Coler, a prominent non-Cath- olic citizen of New York, is president of the society. A late issue'of the society's official publication contained a most splendid article written by Mr. Coler on the sub- ject, "Socialism in the Schools." Believing the merits of the" Article justify, The Southern Gardian will re- producec serially what Mr. Coler has to say on this most vital question : "The school questiola in the United States has be- come troublesome, I think. The public schools are fast becoming the temples of a new religion. This statement may startle some good citizens who are under the im- press/on that all religion is being excluded from the schools. It is true neverthelessjust as true is it in psychology as in physics that nature abhors a vacuum. The old religion is being excluded front the public schools, but a new religion is rushing in to take its place. It is variously called ]3y some it is known as agnosti- cism, by some atheism, by some socilalism, and by others ethical culture. It is affirmative, dogmatio intolerant. Atheism is not satisfied with its own assertion that there is no God; it insists that you shall accept that assertion. Your agnostic is never satistied with his undisputed declar- ation that he does not know; he will knock your head off if you do not admit that you do not know either. And your socialist, while he pleads for your votes on the ground that his creed is merely political, turns back for his faith and his inspiration to the literature which de- clares there is no room for a God in the material universe; that the deistic conception is merely the .reflex of eco- nomic conditions. As a recent writer has pointed out, he substitutes the promise of a heaven on earth for the promise of a heaven on high and abolishes hell altogether. He ignores the fact of death. And this is the religion that is being taught in the schools. This is the faith that is being substituted for the old faith in a God and a God-given ethical system. If you will look carefully you will find thht it is with the school system that the Fabian is most deeply concerned. had none Will man pause on the road of his heart's desire for any crime, great or small, if he has not before him the warn- j ing "\\;Vhat shall it profit a man if hc gain the whole world and lose his own soul?" The most beautiful program of what be ought to do will make no appeal to him if you IV " cannot tell him why he onght to do it. Do the majority of the people of the United States want godless schools? Does the Christian want a school fronl which the Father Ahnighty has been eliminated? Does the Jew want a school from which the God of Abra- ham and Isaac has been shut out? Does the Moslem want a school whose doors are closed to Allah? I think not. Yet in the United States that is what we are getting, Christian and Jew and snch Moslems as are among us; that is what we are getting. Dr. t-Iodge in the Princeton Review, as far back as 1887, cities the instance of a re- fusal of a work on political economy as a text hook for the public schools of Chicago on the ground, as the super- intcndent of schools stated it, that "the first sentence damned it for public use." And the first sentence was "All natural wealth is due to the henelicencc of God." This ohl world is so numerously and so variously troubled that no new trouble, clamorous for attention, linds a ready consideration awaiting it. It staves off its perplex'ities as long as possible. ]t never grapples with it. It wrestles with its evils only when they have it by the throat. It never has been and never will be a"stitch in tinie" world. \\;Ve, as a part of it, are much like the rest of it iu this; we are given to procrastination. It is not the Span- iard only who says "naanana." Or, if it is, we have some- thing jnst as good; wc say "tomorrow." \\;Ve have said it quite a lot. \\;Ve said it about black slavery until black slavery became red war. And then it said to us--as all snch things do sooner or later"Not tomorrow! Now!" It answered our procrastination with its own terrihlc promptness. It closed our long sentence in the fnture tense with a bloody period in the present tense. It dragged us violently out of the foggy subjunct- ive mood into the fiery imperative. It is to he noted that when hand grips came at last the nation did the right thing. It didn't let black slavery kill it; it killed black slavery. For black slavery had be- come an evil intolerant and an evil intolerant is an evil intolerable. It is really seeking destruction when it is looking for fight. So from this instance a generalization may be projected hy the optimist. We have projected it, being optimistic. But if black slavery died, procrastination didn't. It is too much a part of us to be rooted out by so terrific a storm even as the war we had. Other questions were pressing which we staved off; other problems were calling for solution which we pushed from us, or, rather, from which we retreated. One of these questions had loomed up at the very beginning of onr uational life, but, as it was a hard one, we put if off. We stepped back from the face of it while we told ourselves we were solving it. Some- tirnc we stuck and Aemrican flag on the top and called it a patriotic and admirable tlfing and no question at all Sometimes we boasted of it as a little boy boasts of the mumps. It was the school question. It is the school problem. We must grapple with it now. We must do it now for the simple--and the selfsamereason that you cannot defer a settlement with a fellow who has an oppressive thumb on your windpipe. You must knock him down or choke. The State must grapple now with the school problem or choke, morally and intellectually. There is a question as to which aspect is the more important--the moral or the intellectual. It isn't a de- hated question; it is a question which is fought. For it reaches deep; men are in deadly earnest about it, and the things about which men are in deadly earnest as the things about which thy fight. Matters of opinion we de- bate; matters of desire and necessity we fight about. It is a mistake to say that men ever bandy anything more substantial than words over opinions; "men willing to die for their opinions" never existed, and the phrase, although common, does not mean what it says. It isn't his opinion You will find that socialists are hungry for seats in the that the religious or patriotic enthusiast is willing to die Board of Education. You will find that in our schools, for=it is his faith; his. faith in his country,.hit],:ti:heir: undel the cloak of humani" ri i " "" i " "n t justice nis taitla tlaat tlaere is a ou, his aitla ta an snl, soclallsln s Del g . , " , his translated front theory into practice. Nowhere, I think, I tsn.t' !ns fatth tat hc is of God s chosen ..p.eop!.e, it is this more true than iu New York City. Nowhere has]fmtla tlaat Roman Lathohctsm is the only true t_.nrsnan :, the pet socialistic theot;y of State supervision of the I hts faith tlat t. lsn t, his fa.t!h that there 1.s one t.ioa ;od child, of the substitution of State control for family con-' aanomet ts mrs propnet, lus iattla tlaat the on o trol, had a more practicaI result. For the public schools of New York not only teach the child how to read and write and figure, but how to sew and cookthings that the mother was at one time supposed to teach. The State doctor now examines the child, looks at its teeth, its hair, its clothing; takes into his hands the matter of the health of the child, and recently tas also taken up the question of feeding the child. Sometlfing has to be crowded out to let all this in. Something was crowded out. God was crowded out. Thorough methods of instruction were crowded out and "get-wise-quick" methods have become as popular with eductors as "get-rich-quick" methods have become popu- lar in business. Perhaps there is a relationship between the two things. The result of the crowding out process is beginning to be felt in the world of work. There'is a very general complaint among business men that young clerks and stenographers do not know how to spell. One college president, if my memory is not playing me false, published not long ago a similar complaint with regard to college students and college graduates. Certainly the art of reading has gone back. A young man just out of school is apt to read the word "elephant" as "element" today, or "elevator." I-Ie doesn't try to learn how it is written; he just takes a slap-dash at it. Perhaps the modern "sight reading" method of the public schools has something to do with this. Perhaps he would be more likley to read it as it was instead of to read it as what it "looked like." That something crowded out, then. has left us with godless schools. It has left us with a school house which has ceased to be a source of the religious training and has become the model room of applied socialism. All this, in the words of the hour, "is going some." It is a long way beyond what Horace Mann believed in, and Horace Mann is known as the father of public schools. He was against denominational studies in schools, but it was "Christian denominationalism" he meant. He says so himself; he berated Roman Catholicism, but resented with hot anger the accusations of the Congregationalists of Puritan New England that he was driving Christianity out of the schools. He cited the universal experience of the nations to show that a godless people nmst decay; that Greece fell when her gods became allegories; that, in every one of the dead nations, faith was the soul of the pople and putrefaction followed its departure. died on the cross of Calvary to redeem sinners! With us the first shall be the lastwe shall give pre- cedence to the intellectual aspect of the matter. We shall try to demonstrate that socialism in our public schools means intellectual strangulation. For the thing behind the secularization of the schools is socialism. It sails under false colors; it always does. It pleads for liberality, but it is the least liberal of all things. It asks for tolerance, but it is the most intolerant of all things. In the schools it will defend itself front as- sailants behind the "little red school house" of Puritan New England. But it isn't the "little red school house" at all. The "little red school house" was the home of a very real and very virile faith in a very real God l This thing is its antithesis. No, this is not the "little red school house;" it is the modern red flag. l-t is well to demolish first a popular misconception. It finds expression in the term "a half .truth." There is no such thing as "a half truth." Truth must be com- plete; it must me flush with its facts; it must be just, in the sense in which meehanies use the word. There is no more "a half truth" than there is a two-sided square or a half dimension. If I state that a block which in fact is four hunder feet long is two hundred feet long my state- ment is not half true; it is all false. Two havles make a whole; two such statements would not make a truth. I may assume, I take it, that education is, on, its in- tellectual side, the development of a man's intellectual ca- pacity by teaching him the truth. It is the furnishing him with facts for the development of his mind. It is the light- ing of the lamp by whose gleam he is to look ahead. For it is ahead that man must always look, and it is from his back that the light nmst come. If you think you can see anything ahead with a lantern held in front o:f your eyes, try it. Only, if you happen to be driving a horse or an automobile it would he prudent to have your life insured. If you can see any glimmer in the future that is not a reflection of the past you are either a seer or there is something wrong with your works. Either you have the spirit of divine revelation or a lesion in your brain. If you have either of these this is not for you. It is for the common run of us whose brains are normal and who lack the spirit of prophecy. For us the future is the fog, with lights and shadows vaguely flrown upon it by the sun and the things of yesterday. (To Be Concluded.) i: v- 4 :i 'i .':J ] , ; ,'i,, ,,