THE CATHOLIC TRADITION NEWSLETTER
A weekly presentation of News, Information, Readings and Commentary for traditional Roman Catholics and Catholic Families remaining faithful to the teaching Magisterium as held by all faithful Catholics through the centuries.
Vol 19 Issue 42 Editor: Rev. Fr. Courtney Edward Krier
October 17, 2026
Saint Margaret Mary Alocoque, opn!
False Councils: Vatican II
Saint Luke
Family and Marriage
Articles and notices
Dear Reader:
With the feast of Saint Luke the Evangelist being celebrated tomorrow let us take a look at Sacred Scripture (The Bible) once again.
The Old Testament and the New Testament comprise one story. One may unfortunately take the Gospel of Saint Luke as simply his writing about the life of Jesus Christ and the Church declaring it inspired by the Holy Ghost; or one may take Saint Luke being inspired by the Holy Ghost to write what he wrote according as the Holy Ghost wanted to teach us about the Life, Teachings and Miracles along with the Passion, Death, Resurrection and Ascension of Our Lord Jesus Christ.
In understanding Sacred Scripture one should know that there are two divisions. Though they are generally addressed as the Old Testament and New Testament; still, it is better to look at the division as we do dating time: Before Christ (BC) and In the time of the Lord (AD). This does not mean time stopped and then started again.
Again, one could understand the Old Testament as a preparation and the New Testament as the final event. By so doing one can then see that it is not just an historical context of disjointed events put together prior to Jesus Christ and then another set of events about Jesus Christ Who dwelt amongst mankind followed by the actions of His Apostles—for actually Peter and Paul chiefly comprise the Acts of the Apostles, not the others—but the preparation for the Coming (Advent) of the Redeemer and then the event of the Incarnation, Redemption and establishment of the Church. The preparation was setting the stage, providing the backdrop, giving the setup for what would be happening as the main character or Protagonist entered the scene of the Story of Salvation.
Saint Luke is inspired to present the main Character, the Protagonist, Jesus Christ, as He was cast in the preparation, in a sacrificial role—a priestly role—and all that portrays Him in that role. Without doubt, all the Evangelists will cast Him in various roles that attire Him more or less with humanity and divinity, as priest and king; but, together, all will have Him accomplish the act of redeeming mankind and establishing His Kingdom, the Church, according to all aspects told in the script of the Old Testament. He would be the New Adam and one would find Him filling the role of Adam. He would be a greater than Solomon, and one would discover Him filling the role of Solomon. He would be a Moses, and one would recognize Moses in Him.
At the same time, there is a secondary character in Sacred Scripture, and Saint Luke highlights her more than the other Evangelists—though all do have her cast in that secondary role. Eve is next to Adam, so Mary is placed next to Christ. Mary would fill the role of Eve. We discover in her, also, wearing the attire of a Rebecca, that of Rachel, of Judith, of Esther and all the types of the woman set out in the wardrobe prepared in the Old Testament.
God the Father is the Producer of the Greatest Story Ever Told, God the Holy Ghost is the Writer and Director, while God the Son is the Protagonist, the Star of the Production—and always in a Love Story there is a co-star, she being as we indicated, Mary.
Certainly the Story is not without its Antagonist (Satan)—who has come upon the scene in the beginning but is also overcome in the end.
As always, enjoy the readings provided for your benefit. — The Editor
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False Councils
Gaudium et Spes
Pastoral Constitution on the Church in the Modern World
[The following—Hence many benefits once looked for, especially from heavenly powers, man has now enterprisingly procured for himself—states the attitude of the Council: Man replaces God.]
(GS)
CHAPTER III
MAN'S ACTIVITY THROUGHOUT THE WORLD
33. Through his labors and his native endowments man has ceaselessly striven to better his life. Today, however, especially with the help of science and technology, he has extended his mastery over nearly the whole of nature and continues to do so. Thanks to increased opportunities for many kinds of social contact among nations, the human family is gradually recognizing that it comprises a single world community and is making itself so. Hence many benefits once looked for, especially from heavenly powers, man has now enterprisingly procured for himself.
Comment
The philosophy of Francis Bacon (+1621) introduced a diametrical change in thinking of the world. Certainly the rejection of Catholicism by England meant a restructuring of life and the path taken—once the fervor of eradicating Catholicism had subsided—was to see the world as potentially useful for man’s own use if man could conquer the world. This is not only seen in the imperialism of the British Empire, but particularly in the return to the perennial heresy of Gnosticism—soon to be called Science—science in a knew sense: Knowledge is power (Francis Bacon, Meditationes Sacrae.) Dissecting and experimenting and learning the nature of material objects man would be able to control his world and use it to achieve his ends. This was the beginning of Empiricism. Adapting its methodology of inductive reasoning through careful observation, machines began to replace man’s toil. He, too, claimed that this was what God wanted man —without God—to achieve. Francis Bacon would be followed by Thomas Hobbes (+1679) and John Locke (+1704). Experience and experiments would be the basis of reality—and the industrial revolution followed by technological advances that led society in general to look to the ability of science to provide the answer to everything, no longer to God and the means His Eternal Son, Jesus Christ, propose as solutions. The result has been no longer a promotion of a moral life that safeguards both the integrity of the community and the health of the individual, but the promotion of immorality which demoralizes the community and sickness to the person whereby scientific and progressive solutions are then introduced to provide a subterfuge to the deterioration of the community and the spread of disease not by eliminating the source but alleviating the consequences while continuing the cause. A sick person wants to be cured of an illness, not just a mitigation of suffering caused by the illness.
Empiricism evolved into utilitarianism as a practical philosophy that judged things not whether good in themselves (objective), but whether a good resulted in its use, including decisions. In light of this one can better understand what follows.
(GS)
In the face of these immense efforts which already preoccupy the whole human race, men agitate numerous questions among themselves. What is the meaning and value of this feverish activity? How should all these things be used? To the achievement of what goal are the strivings of individuals and societies heading? The Church guards the heritage of God's word and draws from it moral and religious principles without always having at hand the solution to particular problems. As such she desires to add the light of revealed truth to mankind's store of experience, so that the path which humanity has taken in recent times will not be a dark one.
34. Throughout the course of the centuries, men have labored to better the circumstances of their lives through a monumental amount of individual and collective effort. To believers, this point is settled: considered in itself, this human activity accords with God's will. For man, created to God's image, received a mandate to subject to himself the earth and all it contains, and to govern the world with justice and holiness; a mandate to relate himself and the totality of things to Him Who was to be acknowledged as the Lord and Creator of all. Thus, by the subjection of all things to man, the name of God would be wonderful in all the earth.
This mandate concerns the whole of everyday activity as well. For while providing the substance of life for themselves and their families, men and women are performing their activities in a way which appropriately benefits society. They can justly consider that by their labor they are unfolding the Creator's work, consulting the advantages of their brother men, and are contributing by their personal industry to the realization in history of the divine plan.
Thus, far from thinking that works produced by man's own talent and energy are in opposition to God's power, and that the rational creature exists as a kind of rival to the Creator, Christians are convinced that the triumphs of the human race are a sign of God's grace and the flowering of His own mysterious design. For the greater man's power becomes, the farther his individual and community responsibility extends. Hence it is clear that men are not deterred by the Christian message from building up the world, or impelled to neglect the welfare of their fellows, but that they are rather more stringently bound to do these very things.
35. Human activity, to be sure, takes its significance from its relationship to man. Just as it proceeds from man, so it is ordered toward man. For when a man works he not only alters things and society, he develops himself as well. He learns much, he cultivates his resources, he goes outside of himself and beyond himself. Rightly understood this kind of growth is of greater value than any external riches which can be garnered. A man is more precious for what he is than for what he has. Similarly, all that men do to obtain greater justice, wider brotherhood, a more humane disposition of social relationships has greater worth than technical advances. For these advances can supply the material for human progress, but of themselves alone they can never actually bring it about.
Hence, the norm of human activity is this: that in accord with the divine plan and will, it harmonize with the genuine good of the human race, and that it allow men as individuals and as members of society to pursue their total vocation and fulfill it.
Comment
Without providing an eternal recompense for that of what one accomplishes, which can only be secured in the belief that there is a God who rewards the good and punishes the wicked, the question is never answered because, as Saint Paul says, and they indeed that they may receive a corruptible crown; but we an incorruptible one (1 Cor. 9:25). What follows is a support for Baconian Science and a rejection of Catholic objective truth in philosophy based upon Faith and reason. To claim that man can live a natural life to its fulness without grace and without God would be to say man creates his own life, his own purpose and his own end. The document will mitigate the conclusion in sections 36-37. As Catholics it is true teachings cannot be taken out of context, but the philosophical foundation presented is science with a coating of religion—expected even by secularists because the document comes from a mainstream religious denomination. Keep in mind the presentation states this is the Council’s Religious view, but opens itself to all religious views being kept legitimate.
(To be continued)
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THE GOSPEL OF THE SUNDAY
Luke 10:1-9
AT THAT TIME, the Lord appointed seventy-two others, and he sent them forth two by two before him into every town and place where he himself Was about to Come. And he said to them, "The harvest indeed is great, but the laborers are few. Pray therefore the Lord of the harvest to send forth laborers into his harvest. Go. Behold, I send you forth as lambs in the midst of wolves. Carry neither purse, nor wallet, nor sandals, and greet no one on the way, whatever house you enter, first say, 'Peace to this house!' And if a son of peace be there, your peace will rest upon him; but if not, it will return to you. And remain in the same house, eating and drinking what they have; for the laborer deserves his wages. Do not go from house to house. And whatever town you enter, and they receive you, eat what is set before you, and cure the sick who are there, and say to them, 'The kingdom of God is at hand for you.' "
Catena Aurea
1. After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come.
CYRIL: God had made known by the Prophets that the preaching of the Gospel of salvation was to embrace not only Israel, but also the Gentile nations; and therefore after the twelve Apostles, there were other seventy-two also appointed by Christ, as it is said, After these things the Lord appointed other seventy-two also.
BEDE: Rightly are seventy-two sent, for to so many nations of the world was the Gospel to be preached, that as at first twelve were appointed because of the twelve tribes of Israel, so, these also were ordained as teachers for the instruction of the foreign nations.
AUGUSTINE, de quaest. Evang.: As also in twenty-four hours the whole world moves round and receives light, so the mystery of enlightening the world by the Gospel of the Trinity, is hinted at in the seventy-two disciples. For three times twenty-four makes seventy-two.
Bede: Now as no one doubts that the twelve Apostles foreshadowed the order of Bishops, so also we must know that these seventy-two represented the presbytery, (that is, the second order of priests.) Nevertheless, in the earliest times of the Church, as the Apostolical writings bear witness, both were called presbyters, both also called bishops, the former of these signifying “ripeness of wisdom,” the latter, “diligence in the pastoral care.”
CYRIL: An outline of this ordinance also was set forth in the words of Moses, who at the command of God chose out seventy, upon whom God poured out His Spirit. In the book of Numbers also it was written of the children of Israel, that they came to Elim, which is by interpretation “ascent,” and there were there twelve fountains of water, and seventy palm trees. For when we fly to spiritual refreshment, we shall find twelve fountains, namely, the holy Apostles, from whom we imbibe the knowledge of salvation as from the well-springs of the Savior; and seventy palms, that is, those who were now appointed by Christ. For the palm is a tree of sound core, striking deep root and fruitful, always growing by the water side, yet at the same time putting forth its leaves upwards. It follows, And he sent them two and two.
GREGORY. in Evang.: He sends the disciples to preach two and two, because there are two commands of charity, the love of God, and love of our neighbor; (and charity cannot exist without at least two;) thereby silently suggesting to us, that he who has not love to another, ought not to undertake the office of preaching.
ORIGEN: Likewise also the twelve were reckoned by two and two, as Matthew shows in his enumeration of them. For that two should be joined in service, seems from the word of God to be an ancient custom. For God led Israel out of Egypt by the hands of Moses and Aaron. Joshua and Caleb also, united together, appeased the people who had been provoked by the twelve spies. Hence it is said, A brother assisted by a brother is as a fortified city.
BASIL: At the same time it is implied by this, that if any are equal in spiritual gifts, they should not suffer a fondness for their own opinion to get the better of them.
GREG.: It is rightly added, before his face into every city and place, whither he himself would come. For the Lord follows His preachers, since the preaching comes first, and then the Lord enters into the tabernacle of our heart; seeing, that through the words of exhortation going before, truth is received into the mind. Hence Isaias says to the preachers, Prepare you the way of the Lord, make straight a highway for our God.
2. Therefore said he to them, The harvest truly is great, but the laborers are few: pray you therefore the Lord of the harvest, that he would send forth laborers into his harvest.
THEOPHYL.: The Lord had appointed the disciples for the sake of the multitude, who were in want of teachers. For as our corn fields require many reapers, so the innumerable company of those who are to believe need many teachers, as it follows, The harvest truly is great.
CHRYSOSTOM.: But how does He give the name of harvest to a work only just now at its beginning? the plough not yet put down, nor the furrows turned, He yet speaks of harvests, for His disciples might waver and say, how can we so small a number convert the whole world? how can foolish men reform the wise, naked men those that are armed, subjects their rulers? Lest they should be disturbed then by such thoughts, He calls the Gospel a harvest; as if He says, All things are ready, I send you to a gathering of fruits already prepared. You can sow and reap the same day. As then the husbandmen goes out to harvest rejoicing, much more also and with greater cheerfulness must you go out into the world. For this is the true harvest, which shows the fields all prepared for you.
GREG.: But not without deep sorrow can we add, but the laborers are few. For although there are who would hear good things they are wanting who should spread them. Behold the world is full of priests, but seldom is there found a laborer in God’s harvest, because we undertake indeed the priestly office, but we perform not its works.
BEDE: Now as the great harvest is this whole multitude of believers, so the few laborers are the Apostles, and their followers who are sent to this harvest.
CYRIL: As the large fields require many reapers, so also do the multitude of believers in Christ. Hence He adds, Pray you therefore the Lord of the harvest, that he would send forth laborers into his harvest. Now mark that when He said, Pray you therefore the Lord of the harvest, that he would send forth laborers into the harvest, He afterwards Himself performed it. He then is the Lord of the harvest, and by Him, and together with Him, God the Father rules over all.
CHRYS. in Matthaeum: But he afterwards increased them greatly, not by adding to their number, but awarding to them power. He implies that it is a great gift to send laborers into the divine harvest, by His saying that the Lord of the harvest must be prayed to upon this account.
GREG.: Hereby also the people must be induced to pray for their pastors, that they may be able to work what is good for them, and that their tongue grow not lifeless in exhortation. For often for their own wickedness their tongue is tied. But often for the fault of the people it comes to pass that the word of preaching is withdrawn from their rulers.
3. Go your ways: behold, I send you forth as lambs among wolves.
CYRIL: Luke next relates, that the seventy disciples obtained for themselves from Christ apostolical learning, lowliness, innocency, justice, and to prefer no worldly things to holy preachings, but to aspire to such fortitude of mind as to be afraid of no terrors, not even death itself. He adds therefore, Go.
CHRYS.: For their comfort amid every danger was the power of Him who sent them. And therefore said He, Behold, I send you; as if he said, This will suffice for your consolation, this will be enough to make you hope, instead of fearing the coming evils which He signifies, adding, as lambs among wolves.
ISIDORE PELEUS: Denoting the simplicity and innocence in His disciples. For those who were riotous, and by their enormities did despite to their nature, He calls not lambs, but goats.
AMBROSE: Now these animals are at variance among themselves, so that the one is devoured by the other, the lambs by the wolves; but the good Shepherd has no fear of wolves for His flock. And therefore the disciples are appointed not to make prey, but to impart grace. For the watchfulness of the good Shepherd causes the wolves to attempt nothing against the lambs; He sends them as lambs amid wolves that that prophecy might be fulfilled, The wolf and the lamb shall feed together.
CHRYS.: For this was a clear announcement of glorious triumph, that the disciples of Christ, when surrounded by their enemies as lambs among wolves, should still convert them.
BEDE: Or He especially gives the name of wolves to the Scribes and Pharisees, who are the Jewish clergy.
AMBROSE: Or the heretics are compared to wolves. For wolves are beasts who lay in wait near the sheep folds, and prowl about the shepherds’ cottages. They dare not enter the abodes of men, they pry out sleeping dogs, absent or slothful shepherds; they seize the sheep by the throat, that they may quickly strangle them; ravenous beasts, with bodies so stiff that they cannot easily turn themselves, but are carried along by their own impetus, and so are often deceived. If they are the first to see a man, it is said, they by a certain natural impulse, tear out his voice; but if a man first sees them, they quake with fear. In like manner the heretics lurk about Christ’s sheep folds, howl near the cottages at night time. For night is the time for the treacherous who obscure the light of Christ with the mists of false interpretation. The inns of Christ, however, they dare not enter, and therefore are not healed, as he was as in an inn who fell among thieves. They look out for the shepherds’ absence, for they can not attack the sheep when the shepherds are by. Owing also to the inflexibility of a hard and obstinate mind, they seldom if ever turn from their error, while Christ the true interpreter of Scripture mocks them, so that they went forth their violence in vain, and are not able to hurt; and if they overtake any one by the subtle trickery of their disputations, they make him dumb. For he is dumb who confesses not the word of God with the glory which belongs to it. Beware then lest the heretic deprive you of your voice, and lest you detect him not first. For he is creeping on while his treachery is disguised. But if you have discovered his unholy desires, you can not fear the loss of a holy voice. They attack the throat, they wound the vitals while they seek the soul. If also you hear any one called a priest, and you know his robberies, outwardly he is a sheep, inwardly a wolf, who is longing to gratify his rage with the insatiable cruelty of human murder.
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OCTOBER 18
St. Luke, Evangelist
1. Luke the physician (cf. Col. 4:14) was a fellow worker of St. Paul. A convert from paganism he probably joined the Apostle about the year 50 or 51 when, on his second missionary journey, the latter first set foot on European soil (cf. Acts 16:l0). Having gone to Philippi with Paul and remained there for some time, he went to Jerusalem about the year 58 and then to Rome, where he ministered to Paul in prison. During Paul’s second captivity (about 65 to 67) Luke was again with him (cf. II Tim. 4: 11). He is the author of the third Gospel and of the “Acts of the Apostles”. Legend says that he later became a painter, the first to paint the Madonna, and that he died a martyr.
2. “We are sending with him [Titus] that brother of ours, who has won the praise of all the churches . . . [and] of whose eagerness we have had good proof, in many ways and upon many occasions” (Epistle). The liturgy understands St. Paul to be speaking of Luke here, for, by his authorship of the third Gospel the latter had become well-known in all the congregations. The burden of his Gospel is the merciful love of God toward sinful mankind. He portrays Jesus as the Savior of the miserable and the neglected, the poor and the sinning, who announces the good tidings of God’s goodness. For Luke Jesus is the kindly, pitying Redeemer who came to seek and save what was lost, who forgave the sinful woman (7:36-50), who entered the house of the Publican Zachaeus (19:1 ff. ), who promised paradise to the penitent thief on the cross (23:42). Luke claimed to have “put the story [of Jesus] in writing . . . as it befell, having first traced it carefully from its beginnings” (1:3). We are grateful to him for this consoling picture of the Savior, and particularly for the lovely portrait of the Virgin-Mother that he alone of the Evangelists has given us (the Annunciation, Visitation, Magnificat, Shepherds at the Crib, Presentation in the Temple, Finding of the twelve-year-old Jesus in the Temple).
Luke “continually bore in his own body the sufferings of the cross” (Collect). We recall the occasion on which he traveled with St. Paul from Philippi over Miletus in Asia Minor to Jerusalem (Acts 20:5-15; 21:1-10), when Paul fell into the hands of the Jews. “The whole city was in a commotion, and the common folk ran up from all sides. They seized Paul and dragged him out of the Temple . . . and they were preparing to kill him” (Acts 21:30). The Roman officer rescued Paul from the rage of the Jews, had him bound with two chains, and eventually, took him to Caesarea, where the Apostle spent two years in mild captivity. Then followed the difficult journey to Roman captivity, with its many trials and dangers, all of which Luke described minutely as an eyewitness. He stayed courageously at Paul’s side during both captivities (cf. II Tim. 4:11) and was probably a witness to his martyrdom. It is evident that Luke suffered much with his master. An ancient preface for the feast of this Evangelist speaks of the “cross of renunciation”: “Thou, King of glory, hast granted invincible strength to those who fight against the snares of the ancient serpent and the weakness of their own body. One of them, Thy blessed Evangelist Luke, took up the shield of faith, the helmet of salvation, and the sword of the Holy Spirit; and thus, he fought bravely against vices, so that the stream of evangelical sweetness might flow to us.”
3. “I am sending you out to be like lambs among wolves. You are not to carry purse, or wallet, or shoes; you are to give no one greeting on your way” (Gospel). The disciples were sent out to labor for the cause of the Master. A disciple of Jesus should be poor and uncomplaining; he should restrict his requirements to bare necessities and not allow himself to be hindered by useless talking in the fulfillment of his task. When he speaks it should not be in his own name, but as a messenger of God. Today’s Gospel sketches the spirit and conduct of St. Luke.
We can honor the memory of this Evangelist in a special way by reading his book and contemplating the Savior whom he has depicted in such charming and encouraging style.
We are also indebted to St. Luke for the “Acts of the Apostles,” in which he eloquently traces the victorious progress of Christianity from Jerusalem to the various parts of the Roman Empire. By means of this story, written for the converts of St. Paul, he hoped to strengthen the faith of Christians in the divine origin of their religion. With reason, the work has been called the “Gospel of the Holy Ghost,” because Luke earmarks the great events he records as the work of the Holy Spirit.
Collect: Lord, we pray Thee let Thy holy evangelist Luke, who for the honor of Thy name continually bore in his own body the sufferings of the cross, make intercession for us. Amen.
—(Benedict Baur)
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Marriage Guidance
A Study of the Problems of the Married and of those Contemplating Marriage
(1948)
By Edwin F. Healy
SECTION III
The Duties of Parents in
Regard to Their Offspring
CHAPTER XXI
WORK AND THE CHILD’S MONEY
CHILDREN SHOULD LEARN TO ESTEEM WORK AS SOMETHING that is honorable and fitting for all. Christ Himself is our supreme model of salutary living, and He saw fit freely to engage in manual labor. Young boys and girls should be taught to like work and not to look upon it as something unpleasant or degrading. It should be made clear to them that working brings with it genuine satisfaction, the satisfaction that comes from honest accomplishment. When children dislike work it is because they have acquired this distaste from adults. The adults with whom the child comes in contact generally refer to work as though it were mere drudgery, and they thus give the child the impression that it is better to avoid it if possible. Children should be persuaded that the performance of some useful task is expected of everybody, and that a life of idleness is a useless life ill befitting a human being. Parents should endeavor to cultivate in the child the habit of becoming absorbed in whatever job he takes up. Such wholehearted attention to his work will make the child better able to overlook the fatigue and the difficulties which some tasks entail. A sense of responsibility, too, should be inculcated in the child, even while he is still very young. This can be done by having him do various little tasks at home.
Some of the chores about the house which children of various ages can be given to perform are as follows: tidying up rooms, watering plants and arranging flowers, setting the table for meals, making beds, shining the silverware, washing dishes, sweeping and scrubbing floors, washing windows, mowing the lawn, cleaning the garage, polishing the automobile, caring for the furnace, shoveling snow, and so forth. Doing such chores gives the child a sense of importance and accomplishment. He feels that he is contributing something and that he is really a valuable part of the family circle. Parents have an excellent opportunity of encouraging the child by complimenting him on his work and by showing due appreciation of his efforts. Some of these tasks should be assigned definitely to each child.
Children should be held responsible for the faithful and prompt performance of every task assigned them, and no one should be excused except for a good reason. The jobs should be changed regularly, so that all may share equally in the work. A child should, moreover, be encouraged to volunteer to help his mother and not to wait for her to assign him a task. Children who help with the housework contribute something to the running of the home and learn to cooperate with the mother and other members of the family. This will serve to prevent laziness and to inculcate a spirit of unselfishness. One must not give a child too many jobs, or jobs that are too complicated or too heavy for him. A child has too many tasks to perform if after their completion not enough time remains for preparing his schoolwork, for sufficient recreation, and for a certain amount of useful reading.
EXAMPLE. "I'll give you ten cents every time you dry the dishes for your mother," Mr. Keller promises his twelve-year-old daughter Josephine. Then, turning to his young son; he says, "And Tom, I'll give you a quarter every time you cut the grass."
COMMENT. It seems preferable for Mr. Keller to refrain from making it a rule to remunerate his children for ordinary household work.
Work Outside the Home
Should a child be allowed to work outside the home during the course of the school year? As a rule, this should not be permitted. During his school days the child should have as his first objective the acquiring of a solid, well-rounded education. If he should take a part-time job, his schooling would suffer not a little. In the first place, he would not be able to devote sufficient time to the preparation for his next day's classes, since for this work at least two hours of study are normally required during high school. Moreover, he would be inclined to do the prescribed written assignments hurriedly and superficially. Secondly, a youngster who works will in most cases be so tired from his outside occupation that he will have little energy left for serious study. Certainly his mind will not be as fresh as it should be in order to obtain the best results. During a child's formative years his schooling is of primary importance, and acquiring an adequate development of his faculties is a full-time task.
EXAMPLE. Every evening during the school year Albert McGrath, fifteen years of age, works at a soda fountain from seven until ten o'clock. His parents approve of his engaging in this work, for, they explain, "It keeps him off the streets at night."
COMMENT. As was said above, young persons should not have even a part-time job during the scholastic year. Moreover, work at night outside the home is often an occasion of moral harm to the young. In many places the civil law prohibits night work for children under eighteen.
Although the child who is attending school should not work outside the home, he may be advised, in many instances, to take a job during the summer vacation. For most youngsters the long summer vacation provides more time than is necessary for their health or recreation. Some weeks of this period can profitably be devoted to a full-time or a part-time job. The summer work will serve as a wholesome change from the child's occupation during the school year, and the novelty of it will, at least for a time, be pleasant. The job will keep the young person from idleness, which for many brings added temptations to sin. Helping out in a grocery store or a drugstore, acting as a stock-room boy or assistant shipping clerk, working in an office, and so forth, are various ways in which he can spend the summer months advantageously. This experience often produces a wholesome, broadening effect, for it reveals to the student the serious side of life and its responsibilities. The young person will undoubtedly learn something of the obedience and the sacrifices that are taken for granted in the world of business. Summer work will help the youngster in selecting his avocation in life, for by trying various types of work he can arrive at some knowledge of his own preferences and capabilities.
(To be continued)
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Notices:
On October 22 Fr Krier will be in Eureka for the faithful in Northern Nevada. November 12 he will be in Pahrump, NV, for administering the Sacraments.
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Saint Joseph’s Catholic Church is in the process of constructing a church hall, classrooms, library and residence in its efforts to provide for the parish and to have a place for research in traditional Roman Catholicism as well as a meeting place for those interested in both the perennial teachings and the movements to continue the Roman Catholic Church after the apostasy of the Conciliar Church. We hope you will support us in this effort as a center for spreading the Catholic Faith worldwide. We will still need to borrow $100,000 or more—depending on further demands by the city and public utilities—without your further assistance and prayers. Since the Church is located in the heart of Sin City (Las Vegas), it is a metaphor that the Church continues through her faithful bishops, priests, and laity in this sinful world that rejects the saving grace of salvation. Thank you for your prayers and asking for your continuance of prayer to bring this project to completion—work is being down on the roof now.
Meanwhile, we want to thank all those who have so generously heeded this appeal and all who have supported our apostolate through the years.
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