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in almost every way. Again it was to smile when A. T. Bledsoe took umbrage at what he considered the Northern intellectual's assumption of superiority over Southern intellectuals. Such incongruity of conduct drew from admirable Samuel Johnson, as Boswell narrates, the observation, "Sir, your levellers wish to level down to themselves, but they cannot bear levelling up to themselves."

"An equal does not subject an equal" is an axiom of law. So, God orders the Jews (Lev. 24:22): "Let there be equal judgment among you, whether he be a stranger or a native that offends, because I am the Lord your God." Those who offer the Bible as a reason for inequality among men would do well to read this passage to the judge of a courtroom where a colored citizen is to be tried.

Mere reason teaches us that "there is one God and Father of all" His children in their unity of one end of existence. Of course, that eminent voice of Christianity, Pope Pius XII, reinforces philosophy with the supernatural truth of the Mystical Body of Christ, in which all men are called to be members (Summi Pontificatus, Oct. 20, 1939): "Those who enter the Church, be their origin or their language what it may, are to know that they have the equal right of children in the house of their Father." The Church knows no race. It knows only human beings.

Debating with Lincoln against the equality of man, Douglas declared that "equality" in the documents of Americanism "had no reference either to the Negroes, the savage Indians, the Feejee, the Malay or any other inferior or degraded race." Lincoln pertinently rejected this stand on prestige of race: ". . . he who would be no slave, must have no slave. Those who deny freedom for others deserve it not for themselves, and under a just God, cannot long retain it."

An American destroys his cherished cause of equality of States in his denial of equality of men. Those who cry: "States' Rights!" must also cry: "Human Rights!" State rights are the logical conclusion from no other premise than human rights. With the selfcontradiction of all in equalitarians, J. C. Calhoun writes to Oliver Dyer (1849): "We are not a nation, but a union, a confederacy of equal and sovereign States." Under Americanism, under the Declaration of Independence and under the Constitution, no State has

any rights contrary to "inalienable rights" of human nature. Such States as are not representative of all their citizens are not the States that "our Fathers brought forth on this continent." That State is no State which does not recognize with racy Kipling that "the colonel's lady and Judy O'Grady are sisters under the skin." Adlerian sense of inadequacy, seeking assurance in domination by force over others, fears equality for negroes and public education fears competition of private schools if they are given just equality of aid. Fear is the womb that begets oppression.

FRANCIS J. MCGARRIGLE, S.J.

Seattle, Washington

FIFTY YEARS AGO

The leading article in The American Ecclesiastical Review for July, 1913, by Fr. F. P. Donnelly, S.J., is entitled "The Imagination of the Preacher." The author tells us that "the imagination in the speaker which will arouse the audience is an active and aggressive faculty." ... Miss Alice Dease contributes a story of Irish life, "The Friday Woman's Mission at Ballaun." . . . Fr. A. B. O'Neill, C.S.C., writing on "Health and Holiness in Convents," recommends that "every sister not incapacitated by illness or infirmity should take outdoor exercises of some kind for an hour or two daily." He believes that walking provides the best exercise, but also states that croquet is a game that can be played by nuns with no suggestion of impropriety. . . . A writer signing himself A. W. discusses "The Poetry of Francis Thompson,” showing a deep sympathy and admiration for this gifted English poet. . . . Mr. T. Walsh contributes an article on the writings of Fray Luis de León, a Spanish Augustinian of the sixteenth century. . . Fr. F. O'Connor, of Ireland, under the title "A Black Robe Voyageur," gives an interesting account of Fr. Lacombe, O.M.I., a great missionary of Western Canada, still living after more than sixty years in the priesthood (he lived to the age of one hundred). . . . Mr. Pierre de Chaignon la Rose, the expert in heraldry, explains the coats of arms of five newly appointed bishops. . . . Fr. J. Sheahan discusses the question of St. Peter's "mother-in-law" and concludes that this term may mean another relative, such as a stepmother. . . . An anonymous writer suggests a plan which has been adopted in some parts of Switzerland to prevent mixed marriages. The marriageable women form a society in which all pledge themselves not to marry non-Catholics unless these latter accept the Catholic faith. . . . We are told that candles for the Holy Sacrifice must be ex maxima parte of pure wax, which the writer interprets as at least sixty-five per cent. F. J. C.

...

A FRONTIER JEROME: GRUENTHANER

III

It is already clear that we cannot easily assess what the Missouri Province may or may not have been able to contribute toward attaining a desirable smoothness in the relations between the initials C.U. and S.J. Deferrari's recent Memoirs, by a strange coincidence, mentions with high praise three Missouri Jesuits, two of them close associates of Gruenthaner's and his successive deans at St. Mary's, Cyril Vollert and Gerald Van Ackeren. Of "the Jesuits" globally it is said only that "extremely offended by the results of the quality of gradaute study [they] were very sensitive to the possibility of someone making capital out of this devastating information to their detriment" on page 117, and on page 149 "Bishop Shahan [around 1918] always wanted to bring the Jesuits into close relationship with The Catholic University of America, as they should be. . . . However, I heard nothing more about this matter. The bringing of the Society of Jesus into the University family was left for a later date." This "later date" is left completely dangling in the only oblique reference to Father Parsons on page 376, while to judge by the Index the author never even took notice that Gruenthaner was on the campus.

On one occasion Gruenthaneer escorted a fellow-Jesuit to dinner in the C.U. dining hall, at the Rector's table. Conversation was somewhat labored; in the presence of the sacred purple, the Lion was not his usual fearless sparkling self. At a loss for small-talk, the visitor remarked that in his hayseed-gawking here and there about the national capital he had caught a glimpse of the Georgetown campus and met a few old friends there. He was not even aware until later that Gruenthaner gloweringly intervened to change the subject. But his sponsor's subsequent comment was solely: "Well, everything went off pretty well except your unfortunate faux pas about Georgetown." He was plainly infuriated, and also (what in Gruenthaner was an alarming symptom) scared. The incident makes obvious how much genuine insight and selfdiscipline it took for this burly belligerent to pick his path gingerly among eggshells through ten tense years in the hope that if his

SANA VRLY remedy an unhappy situation they would at

..." Yexure mounted to force Father Gruenthaner into e service of C.U. "or else." He informed his Proexplicit appeal from the University authorities The Provincial immediately answered that the estesuit formation made it quite impossible that eg af Gruenthaner's sojourns in Washington could His answer to C.U. was no less categorical.

...er jocumentary evidence is available, but Monsignor she case simply, "Father Gruenthaner left C.U. with g. Furthermore C.U. made every effort to keep him. . . . ot that he was not doing justice to either group, and so trom C.U. Leaving here, he had to leave CBQ, on e was doing a truly masterful job.”

LAY-APOSTOLATE AT ANOTHER SAINT MARY'S

phase in our exegete's pushing back of frontiers rebe set forth. To borrow again the words of John xes preface to The Bible in Current Catholic Thought,

convinced, as all of us now are, that if biblical scholarship A genuine results these results should be communicated to aithful, primarily through the Catholic educational system. ere he was a pioneer. For several years he was a pillar of the ty of theology for the laity instituted at St. Mary's College, Notre Dame, Indiana."

The renowned litterateur Sister Mary Madeleva, C.S.C., then dent of that Saint Marys, had secured from Gerald Ellard a mendation for the project she had in mind. Gruenthaner w the man. But he was strongly disinclined to embark on such

uncharted sea, and even after he had been enticed to the campus e the trial-run "played hard to get," as appears from this dramatic sketch graciously composed by Sister Madeleva herself:

In the summer of 1943 Saint Mary's College, Notre Dame, Indiana, fered an experimental program of graduate work in Sacred Scrip

id Theology for Sisters and other lay women. Father Gruenight two courses in Old Testament during the last four of ek session.

After the second hour in his classes students realized that they were in the presence of a master, an incomparable teacher, a unique and unforgettable person. We all knew, also, that a graduate school in Scripture and Theology must become a reality for our Catholic colleges if they were to fulfill their specific purpose.

At the end of two weeks I asked Father Gruenthaner to talk over possibilities with me. He evaded my request. The following week, just five days before the end of the session, I succeeded in persuading him to sit down in my office and consider future plans. I submit our conversation.

"You haven't any curriculum."

"That is true, Father, and we do not know how to build one. You do, and I think you should help us."

"You haven't any books."

"No, Father, and until now we haven't needed them; but with $1,000 a year wouldn't you be able to buy some of the essential references?" "You haven't any faculty."

"No, Father, and I would not know where to apply for such teachers as we should have. But, with adequate salaries, don't you think we could assemble a faculty?"

I specified a budget that surprised him. "We believe that the laborers are worthy of their hire."

"Where will you get your faculty?" He persisted in objecting.

By this time I was thoroughly indignant. "Father," I said, "if the Church has no one competent to teach us our religion, then I think the Church has failed."

He capitulated. "I have done everything I could to discourage you. Now I will try to help you."

At that time I did not know his characteristic technique, that his first three answers were never his real answers to a problem.

From that moment he took over the responsibility, the organization and the staffing of our School of Sacred Theology. He acted as Chancellor par-excellence until in 1955 ill health prevented his return to us.

A letter to his Provincial on August 1, 1944, gives Father Gruenthaner's own laconic but illuminating reaction to the course of events. "Allow me to thank you for your candid exposition of the proposition made by Sr. Madeleva. I was aware that she had written this letter to you; in fact, she showed it to me for approval. Her suggestion is very agreeable to me. The idea of spending the

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