Texas Gulf Coast Catholic (Corpus Christi, Tex.), Vol. 3, No. 20, Ed. 1 Friday, September 22, 1972 Page: 2 of 6
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Ptgei
TEXAS GULF COAST CATHOLIC
Friday, ScpL B. IS7I
“Family Clinic”
“The Qualities
Of Leadership*'
by James J. Rue. Ph.D.
We have a wonderful son of sixteen. But he
does have one problem. I consider it a
problem. He doesn't Jeff has to be first in
everything.
He is a leader in his class and receives an
excellent report card. He is active in
extracurricular activities. Generally
speaking, he is admired but not especially
well liked. Because of his attitude I have
noticed that he does not have many close
enduring friendships.
If he can't be the leader, he refuses to take a
secondary place. He produces a very logical
reason why he cannot participate in some
activity if he is given a lesser role.
Why does he behave like this? At home he
treats his younger sisters in a somewhat
teasing, condescending manner. There are
constant petty skirmishes. Whenever I try to
point out to him the value of compromise he
tells me that women have to compromise, but
men don’t. I am a distraught mother. What
can I do?
+ + +
It is natural for an adolescent on the brink
of manhood to strike out in an aggressive way
for recognition.
Excellence and achievement In school and
extracurricular activities are a normal way
for him to express these needs. As he grows
older these drives, providing they are
constructively channeled, will sustain him in
the rough and tumble competitive world of
adult life.
Consider first of all the advantages. Jeff is
struggling for recognition in order to realize
greater self-esteem and confidence in his
abilities. He needs these qualities to function
in a complex society. Further his ability to
lead implies an acceptance of responsibility
and dacision-niak'ng and are an indication of
developing maturity.
The responsibility of leadership
encompasses problem-solving life situations
within a school environment.
n ^ #
» W-
this constellation of leadership qualities
should be encouraged.
EDITORIALS
HE NEVER MADE IT
Liturgical Dialogue
Adult Commitment
by Ft. J. Wm. Hennd
As you point out, these same desirable
qualities are dimmed by Jeff’s inner conflicts *
and self-doubts.
He is still uncertain of his leadership
abilities because he has not learned the value
of cooperation and compromise. Neither of
these character assets imply the acceptance
of an inferior or subservient position in a
group. Mistakenly Jeff believes this to be
true.
He cannot comprehend that in life one
cannot be first in all situations except by
destructive use of leadership qualities
manifested by an obsessional need for power.
The good leader is the one who serves. The
destructive leader is the one who exploits the
needs of other human beings to serve his own
ends.
Only in altruistic service can qualities of
benevolent leadership prevail.1
Jeff should be guided and encouraged in
school activities and life situations where be
is required to compromise and cooperate. The
family environment is a perfect setting for
such informal, but channeled, instruction.
This is not a matter of male superiority or
female equality in terms of the conflict
between Jeff and his sisters. Rather It should
be explained to all of them that each must
cooperate and serve in order for than to
benefit from family life.
You might discuss this matter with his
teachers or principal so that they can
accordingly guide him into group situations
which elicit his cooperative efforts rather
than his leadership abilities.
In this way Jeff can learn the value of both
life situations. He will thus be able to retain
friendships which he needs. To ostracize
himself from enduring friendships or to settle
In his apostolic constitution giving us the
new rite for the sacrament of adult
commitment, Pope Paul VI writes: “As
regards the words which are pronounced in
confirmation, we have examined with due
consideration the venerable formula used in
the Latin Church, but we judge preferable the
very ancient formula belonging to tbe
Byuntine Rite. By it the Gift of the Holy
Spirit is expressed and the outpouring of die
Spirit which took (dace on tbe day of
Pentecost is recalled (cf. Acts 2:1-4, 38).
"We therefore adopt this formula,
rendering it almost word for word... In the
Latin Church ... for the future ... the
Sacrament of Confirmation is conferred
through the anointing with chrism on the
forehead, which is done by the laying on of the
hand, and through the words, “ACCIPE
SIGNACULUM DONI SPIRITUS SANCTT.”
Those who rendered this rite into English,
the International Committee on English in the
Liturgy, Inc., included in their provisional
text a long “Note on die Translation of the
Sacramental Form.” This Note is important
enough to warrant quoting in frill:
“l. A literal translation of the new
sacramental form is..‘Receive the seal of
the Gift of the Holy Spirit’.”
“2. Underlying the new form is a wealth of
scriptural allusions:
“(a) ’Seal* is an echo of Ephesians 1:13
for passing superficial acquaintanceship Is
too high a price to pay for the power inherent
in leadership.
With compassionate guidance Jeff can
develop outstanding traits, and he will
continue to be a remarkable young man.
(‘you also. . . were sealed with the promised
Holy Spirit’).
"(b) ‘Gift’ is a reference to Acts 2:38 (‘you
shall receive the gift of the Holy Spirit’); see
Acts 10:45; 11:17.
“(c) The ‘Gift’ (note the capital letter) is
the Holy Spirit himself. The Hedy Spirit is the
divine person who is promised by the Father
(Lk.24:9; Acts 1:24) and is sent by the Father
(Acts 2:33; Jn. 14:25; 15:26).
“3. The use of chrism relates confirmation
to the anointing of Christ by the Spirit,
marking him as the beloved or only Son (Mt.
3:16-17; Is. 42:1). It is the Holy Spirit who
gives us the character of sonship in relation to
the Father (Rom. 8:14-17; Gal. 4:6-7).
“4. In translation is seems desirable to
include as much of the scriptural resonance
as can be carried in a simple formula. We
must try to suggest (a) the personal nature of
the Gift, (b) the origin of the Gift in the
Father, (c) the relationship of sonship that is
implied in the character of confirmation. The
following translation suggests something of
these concepts: “Receive tbe seal of the Holy
Spirit, the Gift of the Father.”
"5. TheSon is not mentioned, but his active
mission of the Holy Spirit is implicit in the
whole rite. The theological question (of
whether the Holy Spirit proceeds from the
Father or from the Father *nd tbe Son) is not
at issue; the sacramental form expresses the
external mission of the Holy Spirit (in which
the exalted Son (day an essential role), and is
not concerned primarily with the eternal
procession of the Holy Spirit from the Father
and Son.”
This Note may seem to be somewhat
technical, but I think it is important to bring
out the richness of what is contained in that
simple formula by which the Sacrament of
Confirmation is conferred. So much is implied
by and alluded to in the words, “Receive the
sign of the Holy Spirit, the Gift of the Father,”
that we cannot understand the richness of this
sacrament unless we understand the
implications and allusions of the form.
As the translators’ Note brings out, the
character of confirmation is something which
establishes more firmly the relation of
sonship with the Father. The Holy Spirit is his
Gift to us to enable us to live all that this
relationship implies.
As the Spirit was given to the apostles so
that they could fulfill their mission of being
witnesses to Christ to the very ends of the
earth, he is given to us so that we can be
Christ’s witnesses wherever and in whatever
circumstances we find ourselves. This is the
essence of the adult commitment we make
regardless of at what age we are confirmed.
We bind ourselves to be true witnesses to
Christ, and this sacrament strengthens us and
enlightens us by the Gift of the Holy Spirit to
do this.
texas gulf coast
CATHOLIG
Puhhihed ww*iy. «„pi m* l*>t «wk o4 OiCM.br MIH.liiiwtM
Official Newspaper of the Diocese of Corpus Christ!
PreiUhnt .....Moat Rev. Thomas J. Drury, D.D.
Editor and Business Manager.........Father Raymond Pena
Associate Editor.....................Father Lawrence White
Circulation Manager........................Mr*, j^
Address all communications Id;
TEXAS GULF COAST CATHOLIC
P.O. Box 2584, Corpus Christ!, Texas 78483
Telephone - 882-8191 Ext. 34
Price:' $4,00 per year
Entered as Second Class Matter United States Post Office
Corpus Christ!, Texa>
The Spirit In Action
Toward a Christianized Society
Fr. Ignatius P. Chet cut!
Christianity since its foundation and
throughout its history up to the present day
has always stood out for its involution in the
practice of social virtues. When St. Paul
spoke emphatically about the kinds of love to
theCorinthians, his message resounded in the
most unusual way in every century, from the
first when Clement I echoed to the same
Corinthians that “Love brings no division;
love does not quarrel; love links us to God”, to
our century when Paul VI writing to the
Germans at Trior in 1970 said: “Love is not
only a constructive bond in the Christian
community, but its driving force, uniting it to
help overcome the barriers in earthly life’’
(Letter to the 83rd Katholikontag). However,
just until quite recently, awareness of
Christian morality as a social requisite was
non-existent: and once again because modern
problems have rendered people more
conscious of their duties and obligations to
society itself rather than to single individuals.
To a considerable extent it is true that the
affirming of Communism as a principle of
government, and not as a charter of values,
was due to the neglect among Christians to
recognize the dimensions of the Gospels
according to which to love one’s neighbor
should have been interpreted — as it means
today— to love society and to dedicate oneself
to its human interests.
Tbe Worker
In 1961, “The Worker”, English organ of the
communist party, published a short list of
obligations that every orthodox Marxist
should attend to: Conscientious labor for the
good of society (he who does not work, neither
shall he eat); a high sense of puclic duty;
collectivism; one for all and all for one; an
uncompromising attitude toward injustice,
parasitism, dishonesty and careerism;
friendship and brotherhood among all peoples
of the Soviet Union,, intolerance of national
and racial hatred, fraternal solidarity with
the working classes of all countries, and with
all peoples. (The Worker, Aug. 6, 1961)
Our Parish Council
Many Christians satisfied themselves with
pointing out the defects of that manifesto and
of communism in general; others refused to
admit any incongruity between avowing
communism and practicing Christianity. One
outstanding, albeit sad, example of this kind
of contradictory confusion was the late Dean
of Canterbury, Dr. Hewlett Johnson,
nicknamed “the red dean", who was never
even reprimanded by the Church of England
for his active affiliation with the Communist
party.
As time went by, however, Christians
gradually became aware of the fallacies of
that manifesto and by 1970 society seems to be
urged to cleanse itself of that kind of modern
paganism and accept more commonly the
Christian standards as laid down in the New
Testament, which also means a reawakening
of Christians to the truth and meaning of the
gospel.
Pacera In Terris
Such a terrain was prepared, I believe, by
the appearance of the encyclical of John
XXIII ‘Pacem in Terris”, in which the great
Pope appealed to "all men of good will”, not
only Catholics, to read and practice the social
message of Christ. The climax of the
Christianization of society was attained
mostly by Vatican II in its Gaudium et spes,
which in order to avoid any possible danger of
misunderstanding in this matter it was
thought to have Christian laymen assume
more responsibility, which the Council
expressed it in these words: “Secular duties
and activities belong properly although not
exclusively to laymen.” And in another place
of the same Constitution the Council voices
specifically the role of the laymen in
Christianizing society as compared with that
of the clergy: “Laymen should also know that
it is generally the function of their well-
formed Christian conscience to see that the
divine law is inscribed in the life of the earthly
city; from priests they may look for spiritual
light and nourishment" (No. 43). The
conclusion from these po hits is to let priests
be the guides of the social order and allow the
laity to contribute according to their role
Four Points For Liturgy Planning
t»y Bcnura Lyons
Good music in the liturgy is no accident.
Planning must be done, if we are to join the
Psalmist when he sings, “All you peoples,
clap your hands, shout to God with cries of
gladness ...”
When Bishop James W. Malone addressed
the convention of the National Catholic Music
Educators Association, he strongly
recommended that every parish hire a lay
minister of music.
He also said there must be a planning team,
whatever its name (e. g., Liturgy Committee,
Worship Commission), in every parish.
He then gave four points for effective
planning for such a group.
"Coordination is of paramount
importance,” he said, "but in addition,
planning must also be varied, resourceful and
respectful.”
Coordination
The priest, organist, commentator and song
leader must talk together before the Mass.
“A degree from Juilliard is not necessary to
realize a hymn is being played in a key higher
than the song leader’s baritone capability; or
to determine that the substitute organist
lacks a sense of rhythm and unwittingly plans
a hymn accompaniment at a tempo which
perplexes the congregation, instead of
leading and supporting,” Bishop Malone
explained.
There is also a need to coordinate the
selection of music with the Mass texts and
readings. “To play a Marian hymn at Holy
Communion or a Lenten lament after Easter
is both an annoyance and a distraction,” the
Youngstown, Ohio, bishop said.
Variety
“How do you plan music for Mass and
appeal simultaneously to a congregation
composed of teenagers who dig 'Godspell,’
their parents who prefer ’Good Night, Sweet
Jesus,’ and their grandparents, who are hung
up on Gregorian Chant?”
You can’t eliminate the polarization in the
Truths Men Live By
musical field, Bishop Malone admitted! But
all varieties of music can be played.
At certain times, specific types of music
might be played for small, homogenous
groups (e. g., home Masses) and at other
times we must sacrifice our personal tastes.
Bishop Malone said there is no longer any
excuse for music monotony. There are at
least 16 places in the Mass where there may
be singing, and the options and variations are
countless.
Resourcefulness
With apologies to the organists and
guitarists, Bishop Malone said there is room
for all types of instruments in church, “with
the possible exception of the kazoo.”
“The ingenious music director can devise a
variety of con binations — congregation,
choir and instruments — to enhance the
rendition of a musical selection. It can be an
inspiration and bring us closer to God — and
that is precisely what worship is all about”
Respect
To illustrate the need for sensitivity to the
feelings of others, Bishop Malone told of a
priest who arranged an early morning
weekday Mass for a special group.
The Mass was planned with many liturgical
embellishments, including spontaneous
petitions from the congregation, Communion
uider both species, and with the small group
gathered around the altar singing folk songs
with guitar.
Because of an oversight, the type of Mass
was not announced in the parish bulletin. Just
before Mass was to begin, the group was
joined by several elderly parishioners.
The priest delayed the beginning of Mass
while he went to the pews and explained the
type of liturgy about to take place.
“Had he lacked sensitivity,” Bishop Malone
explained, “the people may have walked out
hurt and shocked. They stayed. They
tolerated what did not appeal to them
personally. The priest was respectful of their
divergent tastes.”
“For Better,for Worse"
By Rev. John A. O’Brien, Ph. D.
When the fatal entering wedge of an
exception to the divine law of permanence is
driven into the institution of marriage,
divorces are soon sought on the flimsiest of
grounds. Thus a young wife in California
brought suit for divorce because her husband
a football coach, “sketched wing formations
on the fluffy biscuits she baked for
breakfast.” In Lansing, Michigan, a man
brought suit for annulment on the grounds
that his spectacles were out of focus when be
married!
For the silliest of reasons our courts are
asked to tear asunder the most sacred vow
that human beings ever utter. Whispered on
earth, it is ratified in heaven. In the ears of all
such people should be echoed the divine
command: "Whatsoever God hath joined
together, let no man put asunder.”
Supremely important is it that young people
should enter into the married state with the
clear realization that they have burned all
bridges behind them and have entered into a
relationship that is to last until death. Slowly
and thoughtfully should they utter the words
of the marriage vow: “I take thee for my
lawful wife (or husband), to have and to hold,
from this day forward, for better, for worse,
for richer, for poorer, in sickness and in
health, until death do us part”
The clear realization that their
commitment is until death will help them to
summon all Iheir powers, ingenuity and
resourcefulness to make a go of the marriage.
“We must succeed,’’ they say in effect, “for
there is no alternative.” It is this spirit of
determination which is necessary for the
success of every enterprise.
On the contrary, if they enter into marriage
with the idea they will stick until some
difficulty or disagreement arises, they are
whipped in advance. Thus Henry L. Mencken
condemns companionate or trial marriage
not on the grounds of religion or morality but
because it violates the elementary principles
of psychology.
"The trouble with the companionate
marriage scht he declares, “Is that it
destroys security and trust. Neither party can
ever be quite sure of the other, and hence
neither can give the other full confidence. A
normal man does not marry a woman
thinking of her as a possible enemy; he
marries her thinking of her as a perpetual
friend. If there be any chances of happiness in
the companionate scheme,” he concludes,
“then all that has been taught about human
psychology is false.”
True love needs the guarantee and tbe
assurance of deathlessness. To place a time
limit to love is to destroy it. To say, “I shall
love you until a prettier face comes into
view,” is to make a mockery of love. What is
needed is not a change in the laws of
marriage, as reformers are fond of picturing,
but a change in the heart and in the morals of
the individual who is unwilling to remain true
to his conjugal vows.
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Pena, Raymond. Texas Gulf Coast Catholic (Corpus Christi, Tex.), Vol. 3, No. 20, Ed. 1 Friday, September 22, 1972, newspaper, September 22, 1972; Corpus Christi, Texas. (https://texashistory.unt.edu/ark:/67531/metapth835517/m1/2/: accessed July 12, 2024), University of North Texas Libraries, The Portal to Texas History, https://texashistory.unt.edu.; .