A Christian Approach
Su,-The cry for increased pro ductivity actually provides Catholics with an opportunity to introduce Catholic principles into industry.
The writer has had this fact impressed upon him while carrying out experiments in planning of maintenance work on aircraft.
These experiments were successful because every man, RS a potential operative, was regarded also as being a manager, of himself and the work he would do. He was regarded as an intellect possessing, a dignity;
desire to participate and a desire to know.
This approach to the man on be half of the management was met with expressions of response which almost suggested a liberation or release from bondage.
Many who had first thought that rationalising life at work meant regimentation soon learnt that greater freedom would be enjoyed under organised conditions.
In drawing up the plans operatives were asked to give estimations of times, and suggestions for improved sequence and methods. When these plans were tried out an increase in production was obtained along with improvement in the mental attitude of the worker towards his work. The idea of participation, started to get the plan, was kept alive by encouraging operatives to help in improving the plan. This worked, too.
The writer is convinced that he has accidentally applied Catholic social principles in these experiments. The results so far have been encouraging and still better results are indicated.
Other principles, which were used under medieval craftsmen guild systerns, are gradually being introduced. If any Catholic employer of labour wishes to know more about the method of planning referred to above, the writer will be pleased to give all assistance possible.
Catholic employees would also be well advised to study the trend in
industry. G. E. Millward, in Approach to Management, suggests that we are entering on what appears to be a new era. " The economic period upon which we are now entering may well be one of 'organised co-operation ' where ' regulation • takes the place of campednon,' " and organisation, as a subject, assumes the broader meanings developed in this book (Approach to Management) broader than the old conception of authority maintained by strict discipline.
An opportunity here for all Catholics, employers and employees, to introduce Catholic Action into industry; to make joint incite trial councils mean something and to help all ivorkers take up their rightful place as participators in a society of men at work.
E. H. ROBINSON. 6, Orchard Avenue,
ANGLICANS AND • THE SAINTS SIR,-The ill-natured gibes against the " Anglicans" in the article on St. David's Day make melancholy reading. especially when contrasted with the charity which " envieth not," and which "rejoiceth in the truth," extolled in an adjacent column, For it is precisely the truth which is denied by the reckless assertions of the writer concerned.
I will content myself with stating the actual historical facts. It is asserted that the " Anglicans" centuries ago " removed from their calendar all the Celtic saints," and that they " arbitrarily reinstated St. David in tbe 19th century." " Their calendar" can only refer to that in the Book of Common Prayer. Now in point of fact St. David (with 56 other saints) was reinserted in this calendar in 1561, nearly four centuries ago, and has remained there ever since on March 1 as " David, Archbishop of Menevia." There could therefore be no reinstatement, " arbitrary " or otherwise, of a name already in the calendar; nothing whatsoever was done in relation to it in the 19th century.
As to removing " other Celtic saints" the writer is clearly wholly unaware that the medieval service books . in England contained the names of very few of these-how, therefore, could they be removed ? The Sarum rite, for example-the calendar of which was chiefly followed-had only SS. Bridget, David. Patrick, Samson, Wenefred and Machutus, and York had still fewer. So also with regard to the assertion that St. Joseph and St. Francis were " removed " from the calendar. They were simply not there to be taken away. for neither Si. Joseph nor St. Francis were to be found in the Saturn and York calendars. The feasts, too, of St. Raphael and St. Gabriel had scarcely secured a certain footing. They first appear at Sarum in 1497, but are absent from several .subsequent editions of the Sarum Missal, e.g., St. Raphael is omitted from six editions between 1497 and 1510.
The most foolish taunt is perhaps the statement that " they kept St.
Michael's day as it coincided with rent day"! With what secular day, then, did the feasts of the Apostles coincide, which are placed on the
same level as Michaelmas ? If the " Anglicans " had really desired to
mark a secular date by the festival
they could have adopted the Roman name for it. viz., the " Dedication of
St. Michael," and tnade it a mere
historical observance. What they really did was to emphasise its reli
gious character by calling it the " Feast of St. Michael and All Angels," and employing the historic
collect (identical with that in the Roman Missal). epistle and gospel for the day.
The writer of the article does not realise that his assertions have a
boomerang character, and that they are largely true of the Roman calendar in this country in the past. Be
tween 1570 and 1774-s period of over two centuries-St. David and other Celtic saints Were absent from
that calendar, with the exception of St. Patrick; apart from the one or two in the English Proper of 1774,
other Celtic saints did not reappear in the diocesan propers until after 1916. Moreover, as late as 1739 the feast of St. Raphael was authorised only " for certain localities."