Is the Church a democracy? It is a question which cannot be answered by a simple yes or no, and without preliminary definition of the term. Democracy does not necessarily imply the rule of all by all; it does imply first of all a society in which the citizens are complete individuals, persons, whose life and destiny the State must not subjugate to its own purposes, but serve; and it does imply, secondly, that the individuals contribute, according-to their different gifts and therefore their different functions, to the shaping and growth of the life of society. And is the Church a democratic society in this sense? There are many, catholic as well as non-catholic, who would be inclined to answer no. Information, direction, power, they would say, all alike come from above ; for the rank and file there is nothing to do but to receive what is given and to do what is commanded.

It is easy to find solid arguments for this view. Faith and law and power are indeed given from above; the Church, the ecclesia docens, has the office of guarding and giving them ; you find in the Gospel the picture of the sheep and the Shepherd, and what have the sheep to do but to obey, and be fed by, the Shepherd? What has the ordinary catholic to do but obey his pastors and so make his way to heaven?

Amidst the turmoils of the war, of which the Eternal City itself has become one of. the centres, the Holy Father has issued two Encyclicals devoted entirely to subjects interest in which is apparently confined to theologians. These are the Encyclical oh biblical studies and the earlier Mystici corporis Christi. The encouragement given through the first of these Encyclicals to the study of Holy Scripture is of the greatest significance with regard to countries which, in that respect, still labour under ideas formed during the Penal times. But what interest to these is the refutation of certain theological errors as given in the Encyclical Mystici Corporis? Where, in English Catholic literature, have the excesses of the liturgical movement or the exaggerations of the teaching on the mystical Body of Christ, referred to in that Encyclical, been advocated?

The passages in which the Encyclical concerns itself with those errors clearly refer to the Continent, in particular to Central Europe. If we regard the spiritual position of German-speaking Catholics as one of the most important points in the reconstruction of Europe and its Christian tradition, those errors gain in topical significance. The history of Catholic theology and philosophy of the 19th century reveals two main influences. The one, mainly concerning philosophy and dogma, originated from the philosophical movement known as German idealism. Far from being confined to Germany, however, it comprised, in its very origin and foundation, at least France as well. It influenced not only German Catholics whose teachings the Church condemned, such as Hermes, Guenther, Frohschammer and in later years Schell, but also French and Italian thinkers including Lammenais, Bautain and Rosmini.

Many tributes have been paid to the exceptional character and gifts of the late Fr. George Fressanges, who met his death so tragically at the height of his powers in the Ilford train crash in January. He has been the subject of a sermon preached in Norwich Cathedral; the leader of the Nonconformists in Norwich has written of him as a ‘Man of God,’ a saint; and the Catholic recognition has been widespread. But the breadth of Fr. Fressanges’s character and accomplishments was so extensive that no attempt has as yet been made to convey a whole portrait of the man,, nor could it be for several years. But while we hope that eventually some worthy biography shall appear to assist Catholicism in England, it may be of value not only to the future biographer but to those who will be built up or ‘edified’ by the example of a great priest to outline one aspect of Fr. Fressanges’s life.

He was ordained by Bishop Youens in the last days of 1936, so that his life as a priest lasted just over seven years. The first six months were spent as a curate at Sheringham, where there was not very wide scope for his inexhaustible vitality; the remaining six and a half years he spent at Norwich. During that time he was never more than a curate, being on the eve of receiving a parish of his own when he met his death.

‘We can all be apostles and we can all share in the work of Christ Our Lord in some way. But the way which seems to be most necessary to-day in England is that we should improve our knowledge of the Faith aqd do our best to explain Catholic teaching and practice to others.’

That was the conclusion of the Pastoral Letter for Lent 1944 of . His Grace the Archbishop of Birmingham ; and arising out of an earlier passage in the Letter which runs :—7” One bright spot in this rather sombre picture (of the present state of religious knowledge among Catholics in this country) is the recent formation of a Diocesan Guild of Catechists,” a footnote added: “Particulars of the Archdiocesan Guild of Catechists may be obtained from the Rev. B. Hodgson, St. Peter’s, Broad Street, Birmingham, or from the Rev. R. H. Nicholson, D.D., Oscott College, Sutton Coldfield, Birmingham.” That is, from the Director and Examiner appointed to the Guild by His Grace. It is because His Grace consented to become its President that his chosen device, as it appears on his coat of arms, seemed a suitable title for an account of the origin, aims and methods of the Guild of Catechists to which he has given his blessing as being one of the ways of working for the coming of the Kingdom.

This Modern Age with its Radio, Cinema and extended educational fields has caused the working people to desire increasing improvements in their living conditions. This in itself is good, but coupled with a growing materialism it has become of too great an importance even to Catholics. But the fact is undeniable that we do set a great store by our creature comforts these days. And Catholics should be the last to cry down any attempt, at levelling up as opposed to the all-too-frequently expressed desire for levelling down.

The fulfilment of this desire for a nice home, well dressed children and other amenities of life has, especially among the great and increasing lower middle-class, caused new and exceedingly grave problems to appear. To understand these problems it is essential to understand the mental attitude of those to whom they apply.

These people are the great suburban dwellers, with their small but well appointed houses which they, very naturally, love. The non-Catholic parents of, perhaps, only two children find no great problem. They have raised their families to suit their own wishes and their means, and often not for several years after marriage. The possibility of more children with the added expense and the greatly added work does not. arise. They have the means to prevent any such unwelcome additions to the family, so they live as they have chosen to do, and have the time and the money to bring their children up well, materially at least, and still maintain a high standard of living. Their house is favourably compared to any in the street.