—ROSEMARY SHEED'S COLUMN
The second Hyde generation
IFEEL that this paper has perhaps greater reason than any other to rejoice in the news that Miss Rowena Hyde, 19-year-old daughter of Douglas Hyde, is soon to enter a missionary order and work in South-East Asia. The ncws. naturally enough, vividly recalls to my memory my first meeting with Douglas Hyde in a small eating house off Fleet Street. It took me so long to realise that the News Editor of the "Daily Worker" was really trying to say that he actually wanted to he a Catholic. And with even greater vividness I remember the moving ceremony of reception which took place in the church of Christ the King in Wimbledon, then in Jesuit hands. The unexpectedness of it all—militant Communist journalist with wife and children-gave it all a unique air of drama and of providential intervention. And now the story moves to the second generation—and with that selfsame mark of exceptional Catholic dedication—a dedication, as Miss Hyde has said, which derives directly from her father's own dedicated apostolic travels in the missionary fields of the Church. Many younger readers may well be ignorant of one of the most touching incidents in Mr. Hyde's conversion. It was when in St. Etheldreda's church, Holborn, he went to the statue of Our Lady. and, wishing to pray, could only think of the words of the song "Lady. be good to me". One does not doubt that Our Lady has also been good to the second generation.
Lucky number for the devil
Tthe outsider the decision of th e Convocation of Canterbury that the devil should be retained in the catechism purely experimentally for a period of seven years seems to be choosing the worst of both worlds. The Scriptural warrant for the Devil is overwhelming and the belief in the fall of Satan and his wicked companions. who tempt mankind, is part of divine faith. It is logical for the modernist to sweep away this traditional teaching, almost universally accepted by Christians, together with many other "hard sayings" for the modern mind, but what kind of authority has the compromise of a sevenyears' grace for the Devil? The Bishop of Birmingham said he deplored the "reactionary measure of putting the devil back", a reasonable criticism, no doubt, from his point of view. It was surprising. however, that he apparently knew of no doctrine about the devil. He has only to look up any theological reference book. The decision to give the Devil seven years' grace, however, only makes sense on the presumption that in seven years' time the Convocation of Canterbury will have made up its mind as to whether to accept the Church's traditional teaching or join the modernist camp —surely a very unlikely prospect. Perhaps someone had in mind the fact that seven is a mystic number, made up of four and three, traditionally lucky numbers.
Light on Alice Middleton
EILEEN M. V. MORRIS furnishes me with erudite comment on Dame Alice's maiden name. She writes: In a historical note in the edition of William Roper's Life of St. Thomas More, edited by Miss E. V. Hitchcock, Ph.D., D.Lit., and published in 1935, it is stated that Dame Alice's maiden name has not been yet established, but her arms in Chelsea Church are those of the Arden family. It is suggested by Mrs. Carwardine Probert, of Bevills. Bures. Suffolk, who has been endeavouring to trace the connections of John Middleton and his wife Alice, that
John Middleton belonged to the Stockeld Middletons, as his daughter Alice (Lady Alington) carries the Stockeld Middleton's arms on her tomb in Horseheath Church, Cambridgeshire. For a copy of John Middleton's Will, I am much indebted to Mr. Reginald L. Hine of Hitchin. He informs me that he has found the Arden family "as natives of Yascley and Kelshall and Codding,ton, near Flitchin, but not of this parish itself". Also that S. Thomas More and his father had property in Hitchin—"in 1504 a third part of the Manor of Charlton. Hitchin, was granted to John More. Serjeant-at-Law, and in 1523. in the Lay Subsidy Rolls, John More is assessed in goods' at Est, and his son Thomas is assessed 'in stipend' at 20s."
Red and Yellow
CONGRATULATIONS to both the "Clergy Review" and "Blackfriars" for their new covers. The "Clergy Review" initiated its new Spanish look (red and yellow) with this year's January issue—and very striking it looks. "Blackfriars" has waited for its 500th number this February--an achievement on which it is to be heartily congratulated, and it gives us a fainter red and a more creamy kind of yellow -faintly Spanish. In the "Clergy Review" one always gets such fascinating rubrical information, such as what will happen this year on June 29, the feast of SS. Peter & Paul, which is a holyday of obligation. clashing with the feast of the Sacred Heart. The feast of the Sacred Heart, having a n.3 precedence will displace the feast of SS. Peter & Paul n.11, this latter feast being celebrated on June 20. On the other hand the Holyday of Obligation remains attached to the normal date. This, by the way, gives the
Daily Mass Guide
SUN., JAN. 28. FOURTH AFTER EPIPHANY. 2 cl. Creed. Preface of Trinity. (Green)
MON., JAN. 29. ST. FRANCIS OF SALES. 3 cl. (White)
TUES., JAN. 30. ST. MARTINA. 3 cl. (Red) WED., JAN. 31. ST. JOHN BOSCO. 3 el. (White) THURS., FEB. 1. ST. IGNATIUS (of Antioch). 3 cl. (White) FRI., FEB. 2. PETRIFICATION OF OUR LADY. 2 cl. Creed. Preface of the Nativity. (White) SAT., FEB. 3. ST. LAURENCE. 3 el, Commemoration of St. Blaise. (White) SUN., FEB. 4. FIFTH AFTER EPIPHANY. 2 cl. Creed. Preface of Trinity. (Green)
The Royal Liverpool Philharmonic Orchestra is helping the Hollies Convent Grammar School building fund with a concert at the Free Trade Hall, Manchester, on February 27. Stanford Robinson will conduct music by Brahms. Eiger and Tchaikovsky. answer to one correspondent who wrote to enquire why January I remained a holyday of obligation when the feast of the Circumcision had disappeared'? Nevertheless, it seems a little strange that holydays of obligation, presumably also great feastdays, can be detached from the associated feast.
ISEEM to remember quotations 1 from the Vatican, apparently authoritatively put up to suggest that it is not for the ordinary Catholic to press for the use of the vermicular in the Mass, at any rate. I read now in Mr. Cunliffe's article about our Vernacular Society's Memorandum of Evidence on the subject ("Life of the Spirit", January) that last year the Osservatore wrote: "The Pope referred to the teaching of the day in the missal and breviary. They are in Latin, he said. but with time the faithful will be prepared to penetrate ever increasingly into what is said and expressed in the sacred texts aqd in the official language of the Church". The Vatican Radio interpreted this as meaning that there would be more vernacular. Are there any counter indications of equal weight?
AFEW weeks ago I spoke of Canon Drinkwater's most interesting review of "Teaching All Nations", a symposium on modern catechetics, edited by Johannes Hotinger S.J. (Burns Oates, 35s.). This book provides the starting point for another article I have just read, "Religious Teaching in Schools". by Charles Boxer 0.P. (Life of the Spirit, Jan. '62), which has some things to say that we should do well to ponder over. As was clear from Canon Drinkwater's review, this book shows the need to take Scripture rather than the catechism as the basis for religious teaching. Yet, says Fr. Boxer, many people in this country feel that " those in favour of our present methods are loyally upholding such immunities as the Church's attitude, authority or tradition ", that to suggest a change is dangerous and even disreputable.
THE catechism is fendamentally an effort to teach religion in the same way as any other subject. (" Education diplomas gained in secular institutes suffice for the teaching element; what is taught can be mastered in a course on dogma"). It becomes a series of facts to learn, instead of a Life to live.
"No matter how excellent the caviare, it will still emerge front the sausage machine looking like sausages. Religious dogmas taught by secular methods will start to look just like another school subject."
PART of the trouble is, Fr. Boxer suggests. that knowledge which used in the past to mean " a definition of man s place in the world " now means "grasping something objective, something that is essentially apart from us ". And whereas the old idea could embrace religious teaching naturally, this new idea cannot. Where do we go from here? At this point we have to look at the problem in terms of our own situation; we must relate the ideas of the catechetical movement to the ideas underlying our own educational system.
FR. BOXER quotes from the (excellent and devastating) New Left Review supplement on secondary education, to the effect that our system of grading children according to ability often results in the less able child receiving no education worth speaking of because he cannot cope with the fact-stuffing that education has become.
" The writers in this supplement are emphasizing precisely those elements in education the loss of which is making it difficult to teach religion in schools . . . Unless teachers are able in their ordinary teaching to break out of the enclosed selective world of class-room experience. unless they are able to make their children sensitive and intelligent about their general human experience. then it is going to be very hard to show the depth and comprehensiveness of Christian teaching ".
CERTAINLY, Catholics should not need the New Left Review to tell them that to give inferior teaching to the children who need it most is " a denial of the sanctity of the individual as a creature with a soul " that " the backward child has as much right to live as we ", and that his education should enable him " to live as fully as possible ". Just as the Church treats the instruction of less advanced peoples as a different, but no less important problem, than that of the more advanced, so we should remember that the less bright child's educational problems are different, and in many ways actually more important than those of the bright,
WE all recognise the unfairness of a full life being made possible only for those with money; we forget sometimes that It is equally unfair for it to be open only to those with "brains ". While there are special methods to enable blind, deaf or educationally subnormal children to be educated according to their abilities, the child whose mind works slowly is more often than not just left to sink at the bottom of an enormous C stream where a distracted teacher can barely keep order and cannot possibly give slow children the special attention they need.
Yet you actually hear people say the Welfare State does too much for people.