The Catholic Times, 1951-10-19

ices which the state-school system provides. Moreover, since their own sys system - tem system of parish and central schools is supplementary to and not in con conflict - flict conflict with the state system. Catho Catholics - lics Catholics have a claim in justice to a proportional share of the common funds allocated by the state for purposes of education. The recent decision of the United States Su Supreme - preme Supreme Court in the famous McCol McCollum - lum McCollum case stops the progress of jus justice - tice justice presently and equivalently establishes irreligion in our coun country. - try. country. Such an unjust prescription of religion cannot stand if our citi citizens - zens citizens honestly intend to preserve our national institutions of free freedom - dom freedom and human dignity. Tyranny can flourish without religion, but democracy cannot. “Catholics have a manifest claim, by all laws and precedents of true justice and real democracy, to the benefits and services procured for citizens generally by public taxes. Whether these benefits and servic services - es services take the form of textbooks or bus rides, of school lunches or health care, they are values sup supplied - plied supplied by all the adult citizens for all the youthful citizens. They are common benefits. They are not things provided by all for the bene benefit - fit benefit of some. Discrimination among citizens is not a characteristic of that fairness and fine sense of jus justice - tice justice which is the very life of Amer American - ican American freedom and American de democracy. - mocracy. democracy. “This then is the first important truth to be impressed upon our neighbors who mistakenly regarn the Catholic system of schooling as an alien intrusion, as a kind of se secession - cession secession from the common Ameri American - can American life, or as a ceding upon the part of Catholics of their rights in common institutions.”

it far from Fatima He has seen it at a distance of years. He has seen it at Rome. The Pope, our own Pontiff Pius XII, has seen it! “Was this a reward? Was this a sign of sovereign divine pleasure for the definition of the dogma of the Assumption? Was this a heav heavenly - enly heavenly testimony authenticating the wonders of Fatima with the center, with the head of Catholic truth and teaching authority? It was all three together.' “It w’as at four in the afternoon on October 30 and 31. and on No November - vember November 1 of last year. 1950. and on the octave of November 1. the day of the definition of Mary’s Assump Assumption - tion Assumption into Heaven. From the Vat Vatican - ican Vatican gardens the Holy Father turn turned - ed turned his gaze toward the sun and there betcre his eyes the wonder of this valley and this day was re renewed. - newed. renewed. “The sun's disc was surrounded by halos. Who could gaze upon it? But he could! On all four days he was able to gaze upon the activity of the sun. Under the hand of Mary, the sun. agitated and entire entirely - ly entirely convulsed, was transformed into a picture of life, into a spectacle of heavenly movements, into a trans transmission - mission transmission of mute but eloquent mes messages - sages messages to the Vicar of Christ. “Is this not Fatima transported to the Vatican? Is this not the Vatican transformed into Fatima?

Bishop Ready is shown after the solemn Mass at which he presided in St. Dominic's church, Columbus, Oct. 10, opening the fall meeting of the Midwest Clergy conference on Negro Welfare. Flanking him are the Rev. Allen Simpson of Kent, Ohio (left), celebrant of the Mass and the Rev. Camillus Sugihara of South Korea, sub-deacon. Also shown are, left to right, the Right Rev. Msgr. Patrick J. Killgallen of Co Columbus, - lumbus, Columbus, assistant priest (lower) the Rev. Werner Verhoff, C.PP.S., of Cleveland, deacon of honor the Rev. Gerard Evers of Cincinnati, deacon the Rev. Julian Schaefer of Lancaster, who preached the ser sermon - mon sermon the Rev. Albert D'Huyvetter, C.I.M.C., administrator of St. Dominic's and host to the convention the Rev. Leonard Cunningham, C.S.Sp., of Detroit, deacon of honor and the Right Rev. Msgr. Gladstone Wilson, chancellor of the Diocese of Kingston, Jamaica, B.W.I.

These are the conclusions reach reached - ed reached by the Very Rev. Raphael M. Huber. O.F.M.Conv.. in his new book, "The Part Played by Re Religion - ligion Religion in the History of Education in the United States of America,” published by MacCrellish and Quig Quigley. - ley. Quigley. Father Huber is professor of American Catholic Church History at the Catholic University of Amer America. - ica. America. "It is not true,” the author de declares. - clares. declares. "that proverbially, tradi traditionally, - tionally, traditionally, and historically public schools here in the United States were godless and opposed to the teaching of religion.” But, he adds, they have increasingly become so, and it is the educational pragmat pragmatists, - ists, pragmatists, led by Professor John Dewey, who are mainly responsible.

The Diocese includes some 20, 20,000 - 000 20,000 Hungarians, 3,000 Croatians, and a few thousands of Slovak descent, but the bulk of its mem members - bers members come from stock that is var variously - iously variously known as Ruthenian, or Ru Rusin, - sin, Rusin, or Carpatho-Russian. They are united with the Holy Roman Cath Catholic - olic Catholic See, and in matters of faith and morals are organically one with the Roman Catholic Church. At the same time they are attach attached - ed attached to their own time-honored li liturgical - turgical liturgical customs and the Holy Ro Roman - man Roman See wants them to remain loyal to their own rite, the Byzan Byzantine-Slavonic - tine-Slavonic Byzantine-Slavonic Rite, sometimes re referred - ferred referred to as the Eastern Rite or the Greek Rite. Hence the term, “Greek Catholic.”

But he has seen evidence of dis discrimination - crimination discrimination against Negroes in the U. S.. and he is “inclined to blame it on 20th-century economic liber liberalism.” - alism.” liberalism.” “This is another name for the survival of the fittest in material terms." he explained. “In such a climate except where there is the guidance of moral and religious principles, it seems natural to ex expect - pect expect that the economically and po politically - litically politically strong will oppress the weaker.” “In nearly al! communities,” he w ent on. the non-Caucasian groups are economically and politically weak, and they have few oppor opportunities - tunities opportunities to extricate themselves from this situation.”

Non-Catholics usually cannot un understand - derstand understand why Catholics, for con conscience - science conscience sake, assume the burden of maintaining a special system of education. Bishop Ready said. Some, he added, are hostile to the Catholic position and resent their schools as intruders upon the American scene. “Confusion on all those points has been, and continues to be, the source of misunderstanding and of injustice.” the Bishop continued. “It is the manifest duty of us all to labor constantly to clear away this confusion. It is also the duty of us all to understand the fairness and justice of the Catholic position and to miss no chance of explain ing it to our neighbors and friends.”

The federation adopted a con constitution - stitution constitution outlining the following aims: 1) To promote an approved council plan of operation within the framework of diocesan Cath Catholic - olic Catholic youth organizations 2) To act as a center of infor information - mation information and a medium of exchange of information on youth affairs 3) To represent its members in national and internationa1 affairs 4) To coordinate the four fold program of spiritual, cultural, so social, - cial, social, and physical activities at the parish, deanery, and diocesan lev levels - els levels and 5) To further the lay apostolate of Holy Mother Church by means of observation, discussion, and ac action. - tion. action.