The Georgia bulletin (Atlanta) 1963-current, June 20, 1963, Image 5

Georgia Historic Newspapers

The Georgia bulletin, June 20, 1963, Image 5

About The Georgia bulletin (Atlanta) 1963-current | View Entire Issue (June 20, 1963)

Page of 8

Prev Issue Next Issue

Text PDF JP2 (10.6 MB) Clip/Print Image

Page of 8

Prev Issue Next Issue

Return to Top

Newspaper Page TextTHURSDAY, JUNE 20, 1963 GEORGIA BULLETIN PAGE 5 QUESTION BOX Schools In South? BY MONSIGNOK J.D. CONWAY Q. CAN YOU ENLIGHTEN OURSELVES AND FAMILY ON THE REASON WHY THE CATHOLIC HIERARCHY IN THE SOUTH TOLERATED THE TREMENDOUS: FINANCIAL BURDEN OF TWO SEPARATE SCHOOL SYSTEMS FOR SO MANY YEARS? CHEERS FOR AGED ARCHBISHOP RUM- MEL FOR ADHERING TO THE CHRISTIAN VIEWPOINT AND INSISTING THAT SEGREGA TION IS UNCHRISTIAN AND MUST CEASE. A. It was a great pleasure to read, months ago in a letter sent from Rome by a southern bishop, that the venerable Archbishop of New Orleans was received with high ^ ^ tribute and great ovation when fi he arrived in the Holy city for the Council. He is, indeed, a hero of the Church in this country, and his name will be much noted in history. Praise is also due the Coad jutor of New Orleans, Arch bishop Cody, who faced the furors of actual integration with calm courage. Catholic papers recently published a report from the Archdiocese of New Orleans on the year of integrated Catholic schools. You may remember that a financial boycott was threat ened, that children were to be withdrawn from parochial schools , etc. The factual summary: parish collections have never been higher, and the enrollment in parochial schools by next fall may/ reach an all-time high. The excommuni cated political boss, Leander Perez, is still fuming and threatening, but except for upsetting his own Plaquemines Parish a bit, his trouble has been mostly bluster. The double school system, and the long de lay of the Catholic Church in recognizing the realities of tee race problem in tee South result from much tee same reasons as our own lagging awareness in tee North. We just blindly went along with tee situation as we found it; habitual injustices stirred no attention, and we were anxious not to stir up trouble. For several years now the bishops and priests of the South have shown evidence of better attitude. Archbishops Rummel and Cody have some edify ing helpers in tee episcopal ranks. And it may be teat a letter recently written from prison by Riev. Martin Luther King, will stir tee last lagging bishops to the realities of Christian justice. It is not certain that we of tee Norte have made tee same strides. We have Cardinals Meyer and Ritter (if he is of tee North); we have Bishops Helmsing and Reed (whom we like to claim as notherners); but I am not sure who else is outstanding. We have many priests who not only drag their feet, but walk backward, when racial questions arise. And, then, our racial discrimin ations in the North are so respectable and sen sible, backed by all tee better people, especially those who control money, employment and hous ing I To get back to your question, there are only two ways in which I can find moral justification for tee long dalliance of tee Church with racial injustice: (1) ignorance—a man is not guilty if he does not realize his sin — and (2) worry about consciences not enough matured to be told plainly their obligation. I believe this may have been a worry of Church authorities in tee South: You can hardly tell a man plainly teat his actions and attitudes are seriously sinful, when you know his ingrained prejudice will make him scorn every word you say— or worse, make him violate his newly formed conscience. Time must be given for tee maturation of con sciences. But a hundred years is about enough I Q. I WOULD LIKE INFORMATION ON DIS TRACTIONS AT PRAYERS. WHILE SAYING MY ROSARY IT IS DIFFICULTFOR ME TO CONCEN TRATE ON THE MYSTERIES AND BEFORE I REALIZE IT I HAVE GONE THORUGH TWC OR MORE DECADES. ARE THESE PRAYERS OF ANY GOOE^ OR MUST I REPEAT SOME OF THOSE SAID DURING DISTRACTIONS TO GAIN BENEFITS? A. I have similar distractions with tee rosary, but if you want some man-sized distractions you should try saying the Divine Office in Latin. Father Bernard Haring, C.SS. R., author of The Law of Christ is quite strict about distractions in prayer. He quotes St. John, 4:24, that we must worship God "in spirit and in truth." We can not do that when we deliberately turn our minds elsewhere. And he refers to Matt. 15:8: "This people honors Me with their lips, but their heart is far from Me." He says teat external prayer, which lacks the internal spirit of prayer, is no real prayer; it is merely parroting of empty formulas—tee multiplying of words, in tee manner of tee Gentiles (Mt. 6:7). Better a single devout ejaculation than hours of wilfully distracted prayers. However, he concludes with a consoling word for you and me. He is simply talking about wil ful distractions, "for involuntary distractions do not simply destroy tee value of prayer. The one who is involuntarily distracted still maintains tee dedication of his will to God. He is not entirely lacking in devotion." Never say prayers over because you find your self daydreaming; simply get your mind back on tee track and go on, trying to concentrate. Then repeat tee process — tee concentrating process — but never tee prayers. GEORGIA PINES More On Bells by REV. R. DONALD KIERNAN Last week's GEORGIA PINES was written about the historic bells located in tee tower of tee Shrine of tee Immaculate Conception in downtown Atlanta. In teat particular story I neglected that there was another reason for putting tee bells on an electric system instead of relying on tee manual operation. This was because tee weakness of tee towers presented a real danger with each ringing when the bells would sway back and forth. City officials required an electric operation or else the bells would have to be silenced. The subject of bells bring up additional in teresting stories of their prominence in church and community life. I guess most of us are fami liar with tee typical American scene of a village surrounding a community church. The same church invariably had a bell in it’s tower. Before the age of electricity and radio tee local church bell was often the only time check given during the course of tee day. Church bells were used to wake tee people in the morn ing, call tee people to church services, signal teem infrom the fields at tee end of tee day, summon out tee fire-fighters, and as a matter of fact heral ded any important event in tee community. Bells were as much a part of tee life of a community as the very air tee people would breathe. IN OUR own Archdiocese while the bells at Atlanta's mother church are by far the most prominent, they are, by no means tee oldest. Older than the ‘'I.C.'s'* bells is one now lo cated on the property of Saint Joseph's Home in Washington, Georgia. The Washington bell was formerly located in the tower of what was once a boarding school for girls and tee motherhouse of tee Sisters of Saint Joseph in Washington. In a home that was once tee residence of Bishop Mercer, afterwhom Mercer College in Macon is named, tee Sisters of Saint Joseph operated a school for girls for a number of years. When tee Sisters moved the school from Washington to Augusta, tee structure became tee diocesan orphanage. In the early '30's fire destroyed tee building, except for tee bell. Shortly afterwards the present St. Joseph Home was built (1932) and the architecture 0 f the new building did not call for a bell, so tee old bell was mounted on a stand out in the yard and remains there today to be seen by all. THE DISTINCTION of being tee oldest bell in the archdiocese undoubtedly goes to the one located in the church tower at Sharon, Georgia. The oldest church in our archdiocese is the frame structure located in this community south of Wash ington. Next to the church, the Sisters of Saint Joseph operated a school for boys for a number of years until the school was transferred to Milledgeville in tee early '50's. The sounding of bells bring back many fond memories. I recall ever so well the bells of my own parish church back in Massachusetts. As a young boy I knew just how much time I had to make school on time, when 1 ,1 should come in off tee ball field in tee afternoon, all because my day was more or less regulated by tee bells in Saint Mary's Church. Today, most boys have wrist-watches, transis tor radios and time checks are given over car radios every few minutes. The importance of the old church bell has long 'faded, nevertheless, they still fascinate me and i never cease to enjoy bote seeing teem and hear their joyous ringing. Next week in GEORGIA PINES I hope to con clude with a short article on bells that are a part of other church structures located in our archdiocese. Difference Between Christian, Unbeliever Continued from Page 4 PAUL, APOSTLES. Tomorrow’s feast of these two great saints who figure so spectacularly in Christ’s founding of His Church is so important that it is prefaced by a vigil. The tremendously personal nature of all tee Mass texts today, their dialogue character, Impresses us with the fact that apostolic Christianity is the holy apostolic Church, a living line of living men, not merely a book or a doctrine or a commandment. Saturday, june 29, ss. peter and Paul, APOSTLES. We pray in the opening priestly prayer of tee Mass (Collect), "may your Church follow their teaching in all things, true to tee faith that she learnedfrom them in tee beginning." The living Church is our teacher, and tee Holy Spirit has made of weak and sinful men a rock of truth and unity. Prophetic adaptation and priest ly conservation, "things new and old,” are the treasures for which Catholics thank God in cele brating the martydoms of Paul and Peter. Saints in Black and White ST. ROSE OF LIMA 48 MISSISSIPPI BISHOP SAYS t j- 7.T n JU" 4.#. 3 A. w *7 *r rr s 7 ACROSS 1. Shuck 4. She Was Born In .., 8. Spine 13. European Theatre Of Operation 14. Dash 15. Usher 17. Fault 19. Muscle 20. There 22. Daubs 23. Reverts 24. Senorita 25. Dude 27. ... Arenas 28. Bathe 29. Hodge podge 30. Nickname for Frances 31. Serf 32. Muscular Spasm 33. Tricky 34. Grids 35. Ertoum; abbr. 36. Communion Table 37. Partly fused glass 38. She Lived A Life of Penance for ... years 40. Elated 41. Spigot 44. Dates 45. Float 46. Algonquin Indian 47. Lodge 49. Speech Defect 50. It will go (on); (French) 51. "David Copperfield" character 52. Trail 53. Rescue 54. Arch 55. Posture 56. Void 57. 7th tone of diatonic scale 58. Promontory 59. She Was The First ... Saint 62. Master of Ceremonies 64. Hawaiian Porch 65. Shelter 66. Wild Garlic 67. Clerk; (French) 68. Superlative ending DOWN 1. English basket 2. Suffix denoting origin 3. She Received The Habit of The 3rd Order of St. ... 4. Brisk 5. Ancient Greek Country 6. Deserter (Slang) 7. Peace Organization 8. She Died At The Age of .. . three 9. Reddish Brown 10. Metals 11. Crude 12. New Line; printing term 16. Grammatical.Case 18. Chemical Prefix Meaning within 19. Clear 21. Subdues 23. Radio signal detector 24. Hit 25. Lavishes affection 26. Excuse 27. Ethnic 28. Wooden Stave 30. Fortunes 31. Skidded 33. Pure 34. Implore 36. Off the bottom (n) 37. Dud 39. Three Masted ship 40. Spurt 41. Tricar 42. Air; comb, form 43. Fruit 45. Sting 46. Desert flowers 47. Converse 48. Eagle's Nest 49. Girl 50. Copper 52. Flower 53. Smudge 55. Pare 56. Early Modern English 58. Non-commissioned Officer 59. Red Dye 60. Roman money 61. Trap 63. Maryknoll Father 64. Loco Citato ANSWER TO LAST WEEK’S PUZZLE ON PAGE 7 ‘Death Of Negro Leader A Shocking Occurrence’ JACKSON, Miss., (NC)— Mississippi’s Catholic Bishop appealed here for positive steps toward recognizing legitimate grievances of Negroes. Bishop Richard O. Gerow of Natchez-Jackson called the murder of Mississippi Negro leader Medgar Evers "a shock ing and saddening occurrence’’ which is "more meaningful than tee death of one man.” "RIGHTS which have been given to all men by tee Creator cannot be tee subject of con ferral or refusal by men," he said in a plea for local read ers to seek "a civic order bas ed on human dignity and a con cept of justice under God’s law." The prelate, a native of Ala bama who has been Bishop here since 1924, issued his state ment on tee eve of funeral rites for Evers who was shot in tee back by an unknown gunman (June 12) outside his home. Immediately after returning (June 14) from a spiritual re treat for tee diocese’s priests, Bishop Gerow went to tee fune ral home where Evers remains lay to pay his respect to tee slain man and extended condo lences to his widow. THE Bishop was accompanied by Father John Gasper, S.V.D., pastor of Jackson’s Christ tee King church. ARNOLD VIEWING List Of Adrian Messenger Although tee Evers are Me thodists, two of their children attended Christ tee King school. Denise was in tee third grade last year and Darryl was in tee fourth. The Evers were active members of tee King’s Work ers, a home-school group. At the funeral itself, organi zations represented included the National Catholic Con ference for Interracial Justice of Chicago. The conference’s delegation was led by Clarence A. Laws, a Dallas, Tex., attorney who is a board member of tee Ca tholic group. As was the slain man, Laws is an official of the National Association for the Advancement of Colored Peo ple. BISHOP Gerow, spiritual leader of about 67,000 Catholics among Mississippi’s population of 2.1 million, said teat "as a loyal son of Mississippi and a man of God, I feel in conscience compelled to speak out in the face of tee grave racial situa tion in which we now find our selves." The text of the prelate’s statement follows: "The assassination of Med gar Evers is certainly a shock ing and saddening occurrence in our community and is more meaningful than tee death of one man. I personally extend my heartfelt sympathy to tee wife and children of Mr. Evers, and convey to teem my bless ing and tee assurance of my prayers. "I am saddened when I re view tee events of recent days and weeks. As a loyal son of Mississippi and a man of God, I feel in conscience compelled to speak out in the face of the grave racial situation in which we now find ourselves. "THIS problem is unmistak ably a moral one. "We need frankly to admit that the murder of Mr. Evers and tee other instances of vio lence in our community tragi cally must be shared by all of us. Responsible leadership in some instances has been singu larly lacking. "I entreat our leaders and men of good will of both races to find some common ground on which to build a civic order based on human dignity and a concept of justice under God’s law. "Rights which have been giv en to all men by tee Creator cannot be tee subject of confer ral or refusal by men. The Dec laration of Independence of this great nation has given us tee proper attitude in this regard, in tee words, *We hold these truths to be self-evident, that all men are created equal, that they are endowed by the Crea tor with certain unalienable rights, that among these are life, liberty and the pursuit of happiness. "Our conscience should com pel us all to acknowledge the deep moral implications of this problem and to take some posi tive steps toward recognizing the legitimate grievances of the Negro population. "In the name of our common faith in God the Father let us all join together in prayer that the clouds of hate and fear may be pierced by the light of jus tice and fraternal love." BY JAMES W. ARNOLD Until director John Huston (last picture; "Freud") lets himself get entangled in fox hunts and can-you-place-the-face gimmicks, "The List of Adrian Messenger” is a smoothly inventive example of the almost extinct Scotland Yard clas sic detective story. Customers under the age of 30 who have re stricted their non-academic reading to sophisti cated stuff like Golding and Salinger may well have missed tee breed altogether. The true Scot land Yard epic has little to do with the tough, semi-literate cops of current fiction who solve murders realistically by dogged attention to grub by details with help from crime lab experts, bleached blondes and an occasional bust-in-the- nose. HERE the detective is a polished, fancy-talk ing genius, mustached and bowler hatted, given to cool understatement and pitting his intellect against a master criminal with a Fiendish Plan. g The setting: a lush English manor, with ladies and lords and I vicars bustling about amid tee teacups and hedges. The detec- 1 tive is hard to separate from the | peers, plying his handy upper j crust skills for cribbage and chasing the hounds. His superiors at the Yard are Herbert Marshall types (in this film, one of them is Herbert Marshall) who are alternatingly patronizing and baffled, until at last the answer is so simple and brilliant even they have to stop sniffing their pipes and pay attention. Then it remains only to catch the culprit, an event routinely staged on tee moors with all tee potential killers and victims dashing in and out of camera range looking equally sus picious. THE GENRE may be easily satirized, but done well, it offers wit as well as suspense, avoids tee more clinical aspects of sex (the detective typically has a platonic attachment to the remote lady of tee manor) and deals chiefly with re fined violence. All this applies to "Adrian Mes senger,” based on tee lavishly praised 1960 novel by veteran English mystery writer Philip MacDonald. The adaptation is by another old pro, Anthony Veiller, who had a hand in such notable scripts as "The Killers" and "Moulin Rouge.” This one opens with a familiar mystery situa tion: the liquidation, at various times and places, of 11 men who have nothing apparent in common but a place on a strange list of names and ad dresses. First question: what is the link? Next, why? And finally, by whom? Ultimately it’s all as pointless as a crossword puzzle, but ingenious ly and often frighteningly devised, in the cause of Diversion rather than Uplift. Unhappily the gentleman detective (gently play ed by George C. Scott as if he were just down for the weekend from lecturing at Cambridge) is too bright. He answers all tee questions so quickly that the last third of the film is mostly a pro longed stage wait for the capture scene. Direc tor Huston consumes the time with clever but tedious shots of beagles, horses, foxes and hu mans galloping across meadows and hurdling pic turesque stone walls. Now to get to those gimmicks. The MO of teis particular master criminal is that he uses a series of elaborate disguises (shades of Dr. Mo- riarity) while doing in his victims (he unhitches one fellow’s elevator, shoves another into the river in a wheelchair, blows up a third in an airplane). At first tee Disguise Bit is chilling ly bizarre, and a nice challenge for makeup man Bud Westmore, who was wearying of glamor girls, anyway. EVERYONE was having such a ball with the dis guises they decided to drag in some famous faces (Kirk Douglas, Robert Mitchum, Burt Lancaster, Tony Curtis, Frank Sinatra), mostly in bit parts, mess teem up and see if audiences, whose atten tion was presumably wandering, could guess who they were. The device is frustrating, a carnival trick that upsets tee balance of a tight mystery yarn. To add to it, Westmore's talent is abetted by dubbed voices, which makes recognition difficult, except for Sinatra, who always looks like him self, and Mitchum, who looks like he’s impersonating his grandfather. Worst of all, although the dis guises may not be readily indentifiable, they definitely look like people wearing disguises, and would be as deceptive wearing paper sacks over their heads. The plot has one more hole. The dedicated kill er bumps off nearly 120 people (counting those on the list and other unfortunates who happen to be sharing the victim's train, plane, etc.), and that is a heap of killing, even for money. The thing teeters dangerously near satire; it’s often, as ac tor Scott says, "so preposterous as to defy be lief." The killer doesn’t help by staring madly into the camera and explaining: "Evil does exist; evil is." Among tee assets: an appearance (after 26 years’ retirement) by teat most typical Typical Britisher, Clive Brook, and the screen baptism of young Walter Huston (starting a third gene ration of movie Hustons); a suitably grotesque and catchy score by Jerry Goldsmith; tee cool beauty of Dana Wynter, and impressive bits by Gladys Cooper (as a dotty duchess) and handsome Frenchman Jacques Roux, who looks like Gregory Peck and sounds like Charles Boyer. Near tee finish director Huston throws in a major bit of fun by having a tweedy, ban-the- bomb-type group show up to picket the fox hunt. This is a slice of 1960’s eccentricity that never confronted Sherlock Holmes or the Baskervilles. ♦ * ♦ * CURRENT RECOMMENDED FILMS: For everyone: The Miracle Worker, To Kill a Mockingbird, Lawrence of Arabia, Gigot. For connoisseurs: Sundays and Cybele, Long Day’s Journey into Night. Better than most: The Longest Day, Requiem for a Heavyweight, Mutiny on the Bounty, Billy Budd, Days of Wine and Roses, A Child Is Waiting. ***** God Love You MOST REVEREND FULTON J. SHEEN The future of tee Church in tee United States within tee next fifty years is this: either we will be the Church of tee Poor or we will be tee "poor" Church 1 By tee poor we mean principally tee two-thirds of tee world’s people who earn less than $100 a year; tee 800 dioceses in Africa, Asia and Oceania which have less than $25,000 a year to build schools, churches and chapels. Either they will partake of our blessings or we will be the "poor" Church spoken of in tee Apocalypse, which had much gold but little spirit. When we say the Church of the Poor, what do we mean? Must we do without our million dollar churches and li braries, our autos, our television sets?No!Dowe lean teat we should be more generous on "Mis- lion Sunday”? No 1 How our pastors would complain they were only allowed one collection a year and averaged out to 27 cents each, which is the aver- ige, annual per capita donation of United States latholics to tee Holy Father for all of his Mis- lions. Lepers need sulfone every week, not once year I "Mission Sunday" should be done away with as a once-a-year pittance. The Church in the United States should substitute a "Mission Monday," a "MissionTuesday,” a "Mission Wed nesday,” a "Mission Everyday." The Church In the United States should substitute a "Mission Monday, a "Mis sion Tuesday," a "Mission Wednesday," a "Mission Everyday." We Catholics will become tee Church of tee Poor only by shar ing, as God ordered: "When thou reapest tee crops on thy land, do not raze all to the level of tee ground, or pick up the scat tered ears; do not hoard up the clusters or the grapes that have fallen. Leave something for poor men and wanderers to glean; remember what God you worship." (Lev. 19:9-10). We will be tee Church of the Poor not by putting a few dimes in a collec tion, but by sharing every blessing with the poor. Few of us have fields where we can leave sheaves or vineyards where we can leave clusters, but we have pay envelopes, income on stocks and bonds, interest, gifts and, in tee case of children, spend ing money. We should share each of these "harvests” with the poor. For three times God repeats teis law* tee last time say ing: “If a sheath lies in tee fields forgotten, do not go back for it; leave it for the alien (tee non-Jew), the orphan and the widow, so tee Lord thy God will prosper all thy undertakings" (Deut. 24:19). Will God bless us for putting up a field house that costs 2 million dollars and not giving $1,000 of teat to tee Holy Father to build a hut for the Eucharistic Lord in Ghana? Obviously, nol Is it permissible for us to put up a rectory teat costs $250,000? Certainly, if it be needed! But not if we do not leave a sheaf of $2,500 to buy sulfone for the lepers in Thailand. The hungry, tee ignorant, tee lepers must share our every blessing. The "alien” is entitled, tee Word of God tells us, to a sheaf of our profits in business, medicine, law; to a cluster of our clipped coupons; to our "windfalls." And how can we reach tee "alien” and the poor outside tee United States? Through tee one arm the Holy Father has in tee United States to gather sheaves and clus ters for teem, and that is The Society for tee Propagation of the Faith. God has made us prosperous. Let us thank Him! But let us not think we are satisfying our debt to the poor of the world by giving the Holy Father the equivalent of the price of a pack of cigarettes a year. As Catholics we need not "give," because teat is voluntary. We must "share,” because that is the Divine Mandate. Each starving Catholic is a cell in our body; each hungry non-Catholic is like food not yet assimilated into our body. Either we will be tee Church of tee Poor or we w ill be tee "poor" Church. God grant that we may be the Church of the Poor! Start now by sharing, by sending something to the Hbly Father each monte through his Society for the Propagation of tee Faith. GOD LOVE YOU TO ALL WHO ANSWER THIS PLEA AND MAKE OURS THE CHURCH OF THE POOR!