20 50 2002 https://omeka.chrc-phila.org/files/original/e8ad7a8af11abbcc97dbaca327e7e7b3.jpg f9af7a8d0444ea3a3c1893990ff101ad Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Graphics Description An account of the resource The Graphics Collection contains numerous images of religious persons, events, and places relating to the history of the Archdiocese of Philadelphia and the Catholic Church on a whole. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived Graphics-Miscellaneous Creator An entity primarily responsible for making the resource Paley, Albert. Description An account of the resource Drawing of the chalice used at the Statio Orbis of the 41st International Eucharistic Congress in Philadelphia in 1976. Drawing is signed by metalsmith Albert Paley, who also made the chalice. Title taken from verso. Identifier An unambiguous reference to the resource within a given context 2010.047.013 Subject The topic of the resource Chalices--Pictorial works. Drawings--1970-1980. Eucharistic Congresses (41st : 1976 : Philadelphia, Pa.) Eucharistic congresses--Pennsylvania--Philadelphia. Religious art--20th century. Title A name given to the resource Chalice used at the Statio Orbis, 41st I.E.C. Language A language of the resource eng Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/" target="_blank">http://rightsstatements.org/vocab/InC/1.0/</a> Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. Format The file format, physical medium, or dimensions of the resource image/jpeg Date A point or period of time associated with an event in the lifecycle of the resource 1976 https://omeka.chrc-phila.org/files/original/fdd5a63e5eab947f40adb648f62064c2.pdf a4b2462ddeecef32169ce99757b83cfe Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Pamphlets Description An account of the resource The Pamphlet Collection contains pamphlets and other printed materials relating to subjects of Catholic interest. There is also ephemeral material such as brochures, event programs, leaflets, and newspaper clippings. The material covers a wide range of topics relating to the history of the Catholic Church in the United States including Catholic individuals, doctrinal and theological matters, events effecting the Catholic Church and Catholic population, Catholic history in the United States, and Catholic opinions on political, social, and cultural affairs. Majority of the Pamphlet Collection has not be digitized. Please visit our <a href="http://chrcphila.pastperfectonline.com/" target="_blank">online catalog</a> for more information. Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Home, St. William And The Rec: A Memoir For St. William's Class Of 1967 Subject The topic of the resource Catholic Church -- Education -- United States. Catholic schools--Pennsylvania--Philadelphia. Education--Archdiocese of Philadelphia (Pa.) Description An account of the resource Essay on St. William’s school and parish history, as well as to the cultural and neighborhood history of the Lawncrest section of Northeast Philadelphia during the 1960s. Creator An entity primarily responsible for making the resource Panetta, Joseph. Date A point or period of time associated with an event in the lifecycle of the resource 2007 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/" target="_blank" rel="noreferrer noopener">http://rightsstatements.org/vocab/InC/1.0/</a> Format The file format, physical medium, or dimensions of the resource pdf Language A language of the resource eng Type The nature or genre of the resource Text Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. https://omeka.chrc-phila.org/files/original/d079c5eae8c371b58744813f0c0532ab.pdf 1949c8b88fcd69d115cfcb84aa3c8aae Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Pamphlets Description An account of the resource The Pamphlet Collection contains pamphlets and other printed materials relating to subjects of Catholic interest. There is also ephemeral material such as brochures, event programs, leaflets, and newspaper clippings. The material covers a wide range of topics relating to the history of the Catholic Church in the United States including Catholic individuals, doctrinal and theological matters, events effecting the Catholic Church and Catholic population, Catholic history in the United States, and Catholic opinions on political, social, and cultural affairs. Majority of the Pamphlet Collection has not be digitized. Please visit our <a href="http://chrcphila.pastperfectonline.com/" target="_blank">online catalog</a> for more information. Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Paper Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource War, Peace, and the Draft Subject The topic of the resource Draft -- United States. United States -- Armed Forces -- Recruiting, enlistment, etc. Creator An entity primarily responsible for making the resource Parker, James. Publisher An entity responsible for making the resource available Claretian Publications Date A point or period of time associated with an event in the lifecycle of the resource 1970 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/" target="_blank" rel="noopener">http://rightsstatements.org/vocab/InC/1.0/</a> Format The file format, physical medium, or dimensions of the resource pdf Language A language of the resource eng Type The nature or genre of the resource Text Identifier An unambiguous reference to the resource within a given context P002.3097 Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. https://omeka.chrc-phila.org/files/original/12476a665731cc6e9ddd2197cf45f9de.mp3 65db6bd5dec60d17c43f9fce8e8edcb5 https://omeka.chrc-phila.org/files/original/bfafa36e72e12227c2aba9a9570bb357.mp3 276691722596c3979d50776bb542ea4b Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Audio cassette Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Family Life Conference: The Mission of the Family Subject The topic of the resource Catholic Church--Pennsylvania--Philadelphia--History--20th century. Archdiocese of Philadelphia (Pa.)--History. Radio broadcasting--Religious aspects--Catholic Church. Description An account of the resource Audio of the 41st International Eucharistic Congress. Creator An entity primarily responsible for making the resource Patricia Crowley Date A point or period of time associated with an event in the lifecycle of the resource 1976-08-02 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/">http://rightsstatements.org/vocab/InC/1.0/</a> Format The file format, physical medium, or dimensions of the resource mp3 Language A language of the resource eng Type The nature or genre of the resource Sound Identifier An unambiguous reference to the resource within a given context MC80_41IEC_cassette_203-02 Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. Source A related resource from which the described resource is derived 41st International Eucharistic Congress- MC80 https://omeka.chrc-phila.org/files/original/2e0278716b7570aca77d0e275aaff7df.mp3 66977cfcb1ce6ac1b1b922c84c94ace0 https://omeka.chrc-phila.org/files/original/6e6aefdf29530a643d84ec1ef954ccbc.mp3 bc25cbb0c846f6e729757722de481a2c Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Transcription Any written text transcribed from a sound <div style="width: 750px; height: 300px; overflow: scroll;" 1="" br="">Side 1 00:00:00,000 --> 00:00:07,200 My name is Dan McLaughlin. I guess you got that from the program, but I'm the academic   2 00:00:07,200 --> 00:00:12,600 chairman of the food marketing department at St. Joseph's College here in Philadelphia.   3 00:00:12,600 --> 00:00:17,140 Food marketing and food distribution, as you probably know, is fairly unique as a college   4 00:00:17,140 --> 00:00:21,120 major in this country. There are only six schools that actually have a food marketing   5 00:00:21,120 --> 00:00:25,720 major as such, so we're rather proud of what we've done and some of the successes over   6 00:00:25,720 --> 00:00:30,320 the years. Our panel today deals with really, the title's kind of long there, I know, it's   7 00:00:30,320 --> 00:00:34,680 the Christian Community and Domestic Programs to End Malnutrition. That's kind of a mouthful,   8 00:00:34,680 --> 00:00:39,600 but basically we're concerned with the problem of food distribution, food marketing, food   9 00:00:39,600 --> 00:00:44,600 service in the United States, that is the domestic problems. I suspect we will concentrate   10 00:00:44,600 --> 00:00:48,800 more on the problem of the low income than the poor, than in general, but at the same   11 00:00:48,800 --> 00:00:53,400 time the subject is broad enough that we can move into several different areas. We have   12 00:00:53,400 --> 00:00:59,000 four panelists here today. Let me just very quickly run them down. Mr. Patrick Temple West,   13 00:00:59,000 --> 00:01:03,560 who is Director of Nutritional Services for the Archdiocese of Philadelphia. You can tell which   14 00:01:03,560 --> 00:01:10,520 one Pat is, I guess, fairly easily. Patricia Young, the Chairperson of the Crusade Against   15 00:01:10,520 --> 00:01:15,600 Hunger of the National Council of Churches out of New York. Mary Ellen Lloyd, who is the Elder   16 00:01:15,600 --> 00:01:21,120 of the Germantown Community Presbyterian Church and Chairperson of the Trinity Synod Hunger Task   17 00:01:21,120 --> 00:01:27,360 force on the far end there. And Miss Viola Sanders, who is the educational chairperson   18 00:01:27,360 --> 00:01:31,440 of the Pennsylvania Welfare Rights Organization, so that I think we've got a pretty good mixture   19 00:01:31,440 --> 00:01:37,440 of fairly broad coverage here. We argued for about half an hour who was going to go first   20 00:01:37,440 --> 00:01:40,400 and we finally decided there was only one possible solution, that the gentleman had   21 00:01:40,400 --> 00:01:45,880 to go first. And he doesn't want to, but he's going to anyhow. So that, as I said, Patrick   22 00:01:45,880 --> 00:01:50,660 Temple West is the director of the Nutritional Development Services for the Yash Diocese.   23 00:01:50,660 --> 00:01:52,860 He is a graduate of St. Joe's.   24 00:01:52,860 --> 00:01:54,980 He got his master's at Drexel University.   25 00:01:54,980 --> 00:01:56,760 Pat worked for the Academy of Food Marketing   26 00:01:56,760 --> 00:01:59,400 for two years or more, so that we've worked together   27 00:01:59,400 --> 00:02:00,740 many times over the years.   28 00:02:00,740 --> 00:02:02,780 And I'll turn it over to him at this point.   29 00:02:02,780 --> 00:02:03,600 Pat.   30 00:02:03,600 --> 00:02:04,400 Thank you.   31 00:02:12,080 --> 00:02:15,900 As Dan pointed out, that topic is kind of vast.   32 00:02:15,900 --> 00:02:19,020 The domestic programs to try and talk about in a quarter   33 00:02:19,020 --> 00:02:26,620 now are all federal and non-federal and private programs   34 00:02:26,620 --> 00:02:30,220 to end hunger in the United States is pretty big.   35 00:02:30,220 --> 00:02:32,520 I deal with, within the Archdiocese of Philadelphia,   36 00:02:32,520 --> 00:02:36,320 we deal with most federal and a lot of non-federal programs   37 00:02:36,320 --> 00:02:41,720 which are designed to alleviate hunger.   38 00:02:41,720 --> 00:02:47,520 From the WIC program, through preschool, school lunch,   39 00:02:47,520 --> 00:02:53,240 food stamp outreach, elderly programs, food co-ops,   40 00:02:53,240 --> 00:02:55,400 all these are the sort of things, gardening,   41 00:02:55,400 --> 00:02:58,280 inner city vegetable gardening, this sort of thing.   42 00:02:58,280 --> 00:03:01,200 So one of the things that I have found   43 00:03:01,200 --> 00:03:03,240 in dealing with these programs, it's   44 00:03:03,240 --> 00:03:08,720 very hard to look at a program and see whether or not   45 00:03:08,720 --> 00:03:12,120 it is valid.   46 00:03:12,120 --> 00:03:14,520 How can you tell whether or not the food stamp   47 00:03:14,520 --> 00:03:16,920 program is sufficient?   48 00:03:16,920 --> 00:03:18,080 And what basis do you have?   49 00:03:18,080 --> 00:03:21,040 And if you say, well, what basis is,   50 00:03:21,040 --> 00:03:23,080 what Christian basis is there for the food steps   51 00:03:23,080 --> 00:03:25,120 or for the school lunch program?   52 00:03:25,120 --> 00:03:27,040 Well, what I'm going to do is I'm going to talk   53 00:03:27,040 --> 00:03:27,920 about two things.   54 00:03:27,920 --> 00:03:29,840 I'm going to talk about determining   55 00:03:29,840 --> 00:03:31,440 individual food allotments.   56 00:03:31,440 --> 00:03:32,960 How much food do you give a person?   57 00:03:32,960 --> 00:03:35,440 How do you figure out how much you should give somebody?   58 00:03:35,440 --> 00:03:37,760 And how do you determine whether a person   59 00:03:37,760 --> 00:03:39,120 is eligible or not?   60 00:03:39,960 --> 00:03:41,600 Okay, for that food.   61 00:03:41,600 --> 00:03:43,760 And I'm going to do it, not uniquely,   62 00:03:43,760 --> 00:03:46,020 because you probably had it a lot by now,   63 00:03:46,020 --> 00:03:49,700 But I'm going to read, because this is my life,   64 00:03:49,700 --> 00:03:53,220 and I guess today and this week is where we put our hearts   65 00:03:53,220 --> 00:03:57,220 in our sleeve, from Mark.   66 00:03:57,220 --> 00:04:00,300 And I'm going to read the feeding of the 5,000.   67 00:04:00,300 --> 00:04:04,860 And what I would like you to do is think about,   68 00:04:04,860 --> 00:04:08,040 as I read this, the National School Lunch Program.   69 00:04:08,040 --> 00:04:10,540 It's very simple to think about the National School Lunch   70 00:04:10,540 --> 00:04:13,460 Food Program, the National School Lunch Program in this.   71 00:04:13,460 --> 00:04:17,740 But you can also go through it, think about as I go through it,   72 00:04:17,740 --> 00:04:21,900 the food stamp program and elderly program.   73 00:04:21,900 --> 00:04:25,060 Now, just let me read it, and I may, as I go through,   74 00:04:25,060 --> 00:04:27,980 comment on it, and I will afterwards.   75 00:04:27,980 --> 00:04:33,160 Upon Jesus' just coming off a boat, upon disembarking,   76 00:04:33,160 --> 00:04:35,100 Jesus saw a vast crowd.   77 00:04:35,100 --> 00:04:37,820 He pitied them, for they were like sheep without a shepherd.   78 00:04:37,820 --> 00:04:40,780 And he began to teach them a great length.   79 00:04:40,780 --> 00:04:42,980 He was teaching.   80 00:04:42,980 --> 00:04:46,580 who is now getting late, and his disciples came to him with a suggestion.   81 00:04:46,580 --> 00:04:49,580 This is a deserted place and it is already late.   82 00:04:49,580 --> 00:04:54,580 Why do you not dismiss them so that they can go to the crossroads and villages around here   83 00:04:54,580 --> 00:04:56,580 and buy themselves something to eat?   84 00:04:56,580 --> 00:04:59,580 Let them go home and get something to eat.   85 00:04:59,580 --> 00:05:06,580 You give them something to eat, Jesus said.   86 00:05:06,580 --> 00:05:09,580 And at that they said,   87 00:05:09,580 --> 00:05:13,300 are we to go and spend 200 days wages for bread to feed them?   88 00:05:13,300 --> 00:05:17,260 No, we can't possibly feed all these people.   89 00:05:17,260 --> 00:05:20,420 How many loaves do you have?   90 00:05:20,420 --> 00:05:25,140 Jesus asked. Go and see. Go and find out what you've got.   91 00:05:25,140 --> 00:05:28,660 That's it.   92 00:05:28,660 --> 00:05:32,460 When they had learned the number, they answered, five and two fish.   93 00:05:32,460 --> 00:05:40,020 And he told them to make the people sit down on the green grass in groups or parties.   94 00:05:40,020 --> 00:05:44,680 And the people took their places in hundreds and fifties, neatly arranged like flower beds.   95 00:05:44,680 --> 00:05:49,040 And then taking the five loaves and the two fish, Jesus raised his eyes to heaven, pronounced   96 00:05:49,040 --> 00:05:53,340 a blessing, broke the loaves, and gave them to the disciples to distribute.   97 00:05:53,340 --> 00:05:57,420 He divided the two fish among all of them, and they ate until they'd had their fill."   98 00:05:57,420 --> 00:06:01,180 That's an interesting point.   99 00:06:01,180 --> 00:06:08,960 And they gathered up enough leftovers to fill 12 baskets besides what remained of the fish.   100 00:06:08,960 --> 00:06:13,500 And those who'd numbered, those who'd eaten the loaves numbered about 5,000 men.   101 00:06:13,500 --> 00:06:16,520 Now, this is very interesting.   102 00:06:16,520 --> 00:06:18,700 Certain things come into consideration.   103 00:06:18,700 --> 00:06:23,460 5,000 people there, at least 5,000 men, we're told.   104 00:06:23,460 --> 00:06:28,100 Maybe it's, being very conservative, a similar number of women and children.   105 00:06:28,100 --> 00:06:30,300 So about 10,000 people, perhaps?   106 00:06:30,300 --> 00:06:35,300 I don't know. I'm not the theologian in my family.   107 00:06:37,080 --> 00:06:40,680 But, well, we can say 5,000 anyway then.   108 00:06:40,680 --> 00:06:43,880 In 5,000, you're going to have, now they all got it, okay?   109 00:06:43,880 --> 00:06:46,460 Everybody got it. Everybody was out there.   110 00:06:46,460 --> 00:06:51,460 Whether they were rich or poor, or in a crowd of 5,000,   111 00:06:52,160 --> 00:06:54,840 you're gonna have a few pickpockets, okay?   112 00:06:54,840 --> 00:06:56,280 You're gonna have a few crooks.   113 00:06:56,280 --> 00:06:58,520 You're gonna have a few hangers on of crowds,   114 00:06:58,520 --> 00:07:04,720 crowds, rather, they all got it, because most of them, when Jesus looked out and saw them,   115 00:07:04,720 --> 00:07:16,440 he said, this group here, as a group, as a category, if you wish, is hungry. It needs   116 00:07:16,440 --> 00:07:22,760 food now. Quite possibly, there were some there who didn't, a few who didn't. They may have brought   117 00:07:22,760 --> 00:07:28,040 their own food, okay? The disciples are not going to go and check each one of   118 00:07:28,040 --> 00:07:30,800 those 5,000 people to find out whether they've got food. They were going to go   119 00:07:30,800 --> 00:07:35,960 around to the first few in the first few rows. Who were there   120 00:07:35,960 --> 00:07:42,200 last night, you know? 300,000 people. That's a lot of people. You can't go   121 00:07:42,200 --> 00:07:45,240 and possibly check on each person to find out what they have. So there were a   122 00:07:45,240 --> 00:07:51,980 few people and they brought their own stuff, but they got food too. So one of the ways   123 00:07:51,980 --> 00:07:58,660 of determining eligibility, that is, who do you give food to? In the United States   124 00:07:58,660 --> 00:08:02,220 there are two ways of doing it. One's called the categorical and one's   125 00:08:02,220 --> 00:08:10,420 individual. One way of determining whether or not people are eligible for   126 00:08:10,420 --> 00:08:16,060 food programs is to go to each one and say how much money do you have? You   127 00:08:16,060 --> 00:08:19,420 personally, how much money do you have? How much money do you have in the bank?   128 00:08:19,420 --> 00:08:27,100 let me see, I want to see this. Now, these people come from proven low-income areas,   129 00:08:27,100 --> 00:08:32,860 the vast areas, North Philadelphia, just take North Philadelphia, most people in   130 00:08:32,860 --> 00:08:38,620 North Philadelphia, by any stretch of the imagination, are poor. Now, there will be   131 00:08:38,620 --> 00:08:48,060 one or two people in there, a few hardy souls, who are a little better off, but   132 00:08:48,060 --> 00:08:56,060 The way the food programs in the United States are going now is to go to each one of those people and say,   133 00:08:56,060 --> 00:09:04,060 to be eligible for approved food program, you have to prove to me that you have a certain, you don't have a certain amount of money,   134 00:09:04,060 --> 00:09:14,060 or that you don't have a certain amount of food, or you don't have a certain amount of your house doesn't cost so much, or you don't have two cars.   135 00:09:14,060 --> 00:09:23,260 Okay? It seems to me that a Christian approach to determining people would be on a categorical basis   136 00:09:24,540 --> 00:09:27,980 from the scriptures. We can argue that, but that's how Jesus did it.   137 00:09:29,020 --> 00:09:31,980 I can't go, you've only got a quarter of an hour, so you're going to stop me, right?   138 00:09:33,660 --> 00:09:36,220 The other thing, how much food did Jesus give?   139 00:09:36,220 --> 00:09:47,140 Well, that's an interesting question, but it says they all, they, they, they, and I'm   140 00:09:47,140 --> 00:09:52,320 just taking marks, until it had their fill.   141 00:09:52,320 --> 00:09:54,620 He kept giving it to them, right?   142 00:09:54,620 --> 00:10:01,500 Seconds, thirds, fourths, until they said, I can't eat anymore, right?   143 00:10:01,500 --> 00:10:03,420 I can't eat anymore.   144 00:10:03,420 --> 00:10:08,100 The decision as to when to stop was up to them, not up to Jesus.   145 00:10:08,100 --> 00:10:12,380 Jesus did not say, I am only going to give you two loaves and one fish.   146 00:10:12,380 --> 00:10:13,380 That's enough.   147 00:10:13,380 --> 00:10:14,820 That's all you need.   148 00:10:14,820 --> 00:10:17,060 I decide for you, that's all you need.   149 00:10:17,060 --> 00:10:19,980 No, the decision was up to them.   150 00:10:19,980 --> 00:10:28,020 Okay, now that's a little harder for domestic programs to swallow, to give people until   151 00:10:28,020 --> 00:10:38,900 a rolling with stomach aches. But I think that what we should do is if we err to err   152 00:10:38,900 --> 00:10:43,540 on the side of generosity. And let me take the food stamp program. The food stamp program   153 00:10:43,540 --> 00:10:51,620 has as its basis something called the thrifty food plan. The thrifty food plan is an amount   154 00:10:51,620 --> 00:10:58,900 of food based on the recommended dietary allowances established by the federal   155 00:10:58,900 --> 00:11:08,380 government, it is possible to live on that. It is possible. It is not practical.   156 00:11:08,380 --> 00:11:15,020 People, generally speaking, don't live on that, okay? It would seem to me to be a   157 00:11:15,020 --> 00:11:24,100 more Christian allotment to set up a higher allotment. The government has three   158 00:11:24,100 --> 00:11:29,580 higher allotments, a higher, a moderate, and a low-cost food plans. It would seem   159 00:11:29,580 --> 00:11:33,900 to me that a more Christian approach to setting a base for the food stamp   160 00:11:33,900 --> 00:11:44,220 program would be the low-cost food program, which, picture taking time, which   161 00:11:44,660 --> 00:11:51,740 would, which one could recommend to others. It would be very hard, now some of   162 00:11:51,740 --> 00:12:00,100 you who've been hearing that we have to restrict our food intake, okay, we have to   163 00:12:00,100 --> 00:12:05,300 get others to restrict our food intake. We have to, we are eating, you heard, we eat twice as much   164 00:12:05,300 --> 00:12:13,180 protein as we need. What is a valid amount of protein? Does any, you know, that's a, for a lay   165 00:12:13,180 --> 00:12:18,780 person that is a hard thing to determine, okay. However, the government has all these figures. The   166 00:12:18,780 --> 00:12:25,500 government has, it's broken down, it's higher cost, high cost, moderate, and low cost food plants. I   167 00:12:25,500 --> 00:12:37,500 I would suggest the low-cost food program would be a very good food program for Catholics to assume, for Christians to assume, for all people of goodwill to live by.   168 00:12:37,500 --> 00:12:45,500 It's one that can be lived by. The thrifty food plan, I don't think you're going to get very many people to accept.   169 00:12:45,500 --> 00:12:52,500 Okay? The nutritionists are coming out pro and con. There's a big to-do about that program.   170 00:12:52,500 --> 00:12:58,500 It is not a generous food program. It is a meager food program. It is a meager plan.   171 00:12:58,500 --> 00:13:06,500 Therefore, I would suggest that the low-cost food plan be a more Christian approach.   172 00:13:06,500 --> 00:13:12,420 and any plan that errs on the side of generosity to people.   173 00:13:15,860 --> 00:13:18,700 Present food programs in the United States,   174 00:13:18,700 --> 00:13:24,600 generally speaking, are designed to preserve the status quo.   175 00:13:24,600 --> 00:13:29,820 In fact, most domestic welfare programs   176 00:13:29,820 --> 00:13:33,200 are designed to promote the status quo.   177 00:13:33,200 --> 00:13:41,600 They do not give a person enough to help them to get out of the cycle of poverty.   178 00:13:44,400 --> 00:13:51,440 They don't allow a person to develop himself, to come up to, as in the development of the people,   179 00:13:52,000 --> 00:13:56,560 Pope Paul's encyclical. They do not allow a person to raise themselves up.   180 00:13:56,560 --> 00:14:06,520 We need a Christian approach, would be one which gives and gives, full measure, press down, and   181 00:14:06,520 --> 00:14:14,640 flowing over. Okay? Full measure, flowing over, abundantly, abundantly, is probably the key word.   182 00:14:14,640 --> 00:14:22,600 The decision, if one has the courage to make the decision, or has the courage to do this,   183 00:14:22,600 --> 00:14:28,500 And this is a real lyric leap into faith and into trust and into love.   184 00:14:28,500 --> 00:14:33,440 Because if we are to love our fellow man, that means we are to trust him.   185 00:14:33,440 --> 00:14:38,760 And we are to trust him to make the decision for us.   186 00:14:38,760 --> 00:14:44,440 As Jesus did not make the decision for them when to stop eating, so perhaps we should   187 00:14:44,440 --> 00:14:49,440 and this is a rather hard saying,   188 00:14:49,440 --> 00:14:53,600 but perhaps we should allow the poor to tell us   189 00:14:53,600 --> 00:14:56,120 when to stop giving to them.   190 00:14:56,120 --> 00:14:58,640 Would seem to be a Christian approach.   191 00:14:58,640 --> 00:15:01,640 However, that's so much for food.   192 00:15:01,640 --> 00:15:06,680 And let me, in the light of this Eucharistic Congress,   193 00:15:06,680 --> 00:15:09,040 say another thing.   194 00:15:09,040 --> 00:15:12,320 We can talk too much about food itself.   195 00:15:12,320 --> 00:15:18,960 And let me just continue with the repercussion of what happened at the feeding of the 5,000.   196 00:15:18,960 --> 00:15:20,400 And I'm going to go on from John.   197 00:15:22,320 --> 00:15:27,880 And Jesus went to the boat and he went across to the other side of the lake and the people ran around after him.   198 00:15:28,480 --> 00:15:31,040 And when they found him on the other side of the lake, they said to him,   199 00:15:31,400 --> 00:15:33,120 Rabbi, when did you come here?   200 00:15:33,400 --> 00:15:42,080 And Jesus answered them, I assure you, you are not looking for me because you have seen signs, but because you have eaten of your fill of the loaves.   201 00:15:42,320 --> 00:15:48,960 You should not be working for perishable food, but for the food that remains unto life eternal,   202 00:15:48,960 --> 00:15:51,800 the food which the Son of Man will give you.   203 00:15:51,800 --> 00:15:56,400 It is on Him that God the Father has set His seal.   204 00:15:56,400 --> 00:16:00,680 I myself am the living bread come down from heaven, and if anyone eats this bread, he   205 00:16:00,680 --> 00:16:02,600 shall live forever.   206 00:16:02,600 --> 00:16:10,960 The bread I give is my flesh for the life of the world."   207 00:16:10,960 --> 00:16:22,300 When you think of food programs in that light, that surely is the end result.   208 00:16:22,300 --> 00:16:29,220 We have to somehow get to the point where Mahatma Gandhi was, that we have to be prepared   209 00:16:29,220 --> 00:16:34,720 to starve ourselves so that others may live.   210 00:16:34,720 --> 00:16:37,660 We have the choice.   211 00:16:37,660 --> 00:16:38,660 Other people don't.   212 00:16:38,660 --> 00:16:43,460 I mean, the people who are starving don't have a choice whether they can starve or live.   213 00:16:43,460 --> 00:16:44,900 They just starve.   214 00:16:44,900 --> 00:16:45,900 We have the choice.   215 00:16:45,900 --> 00:16:46,900 We can either starve or live.   216 00:16:46,900 --> 00:16:49,780 We can make that choice ourselves.   217 00:16:49,780 --> 00:16:57,060 Unfortunately, our federal food programs are not conducted in such a spirit.   218 00:16:57,060 --> 00:17:09,460 And perhaps what I have just said could lead to a more, give some idea of a Christian approach.   219 00:17:09,460 --> 00:17:14,460 Food stamps are still big in Congress right now, big in Congress.   220 00:17:14,460 --> 00:17:18,800 And there are always bills coming up.   221 00:17:18,800 --> 00:17:24,180 It seems to me that if you want a guideline as which vote, which one to vote for, vote   222 00:17:24,180 --> 00:17:26,540 for the most generous.   223 00:17:26,540 --> 00:17:29,820 for the most generous and I don't think you can go wrong.   224 00:17:29,820 --> 00:17:30,620 Thank you.   225 00:17:30,620 --> 00:17:39,900 Thank you, Pat.   226 00:17:39,900 --> 00:17:42,820 I'm kind of glad you did go first now because you did sort   227 00:17:42,820 --> 00:17:44,900 of let it all hang out as you promised.   228 00:17:44,900 --> 00:17:47,460 Also, I think that does sort of set the tone for what most   229 00:17:47,460 --> 00:17:49,060 of us have in mind, at least I think it does,   230 00:17:49,060 --> 00:17:51,220 but we'll see how it progresses.   231 00:17:51,220 --> 00:17:53,780 Ms. Patricia Young is the chairperson, as I mentioned,   232 00:17:53,780 --> 00:17:55,740 of the Crusade Against Hunger of the National Council   233 00:17:55,740 --> 00:17:59,740 churches and I'd like her to go second please.   234 00:18:09,780 --> 00:18:13,760 When I began preparing for this, for some reason my thoughts kept   235 00:18:13,780 --> 00:18:20,060 going back to a noon session in the Oval Office on December the   236 00:18:20,100 --> 00:18:22,860 6th, 1969.   237 00:18:22,900 --> 00:18:25,640 The White House Conference on Food, Nutrition and Health had   238 00:18:25,640 --> 00:18:31,680 just ended and six of us had been fasting together while preparing to take   239 00:18:31,680 --> 00:18:37,280 the message of the White House conference to President Nixon. And as we   240 00:18:37,280 --> 00:18:43,120 had talked about what kind of a reception we would get there, we became   241 00:18:43,120 --> 00:18:47,360 very apprehensive because we had been told that the atmosphere there was   242 00:18:47,360 --> 00:18:52,200 absolutely frigid. You see Mr. Nixon had come to address the conference and had   243 00:18:52,200 --> 00:18:57,820 gotten slightly, slight applause and Mr. McGovern had come and gotten an ovation.   244 00:18:57,820 --> 00:19:02,260 And the things that were being said by the people at the conference, such as   245 00:19:02,260 --> 00:19:08,400 George Wiley and so forth, were not very acceptable at the White House. And so we   246 00:19:08,400 --> 00:19:15,240 would have 15 minutes that we would be allowed one spokesperson and that was it.   247 00:19:15,240 --> 00:19:20,640 So as we sat there I was listening because here sat a Jesuit priest and   248 00:19:20,640 --> 00:19:25,740 economist and several other people and just before we were   249 00:19:25,780 --> 00:19:30,220 ready to leave they pointed to me and said that I was to be the   250 00:19:30,240 --> 00:19:35,320 spokesperson in as much as I was the least threatening.   251 00:19:35,360 --> 00:19:40,060 There were black and Chicano in the group and I was white.   252 00:19:40,100 --> 00:19:42,100 I was lay and not clergy.   253 00:19:44,860 --> 00:19:49,360 I was a woman and not a man and I was a Republican and the only   254 00:19:49,360 --> 00:19:54,200 one in the group.   255 00:19:54,200 --> 00:20:01,200 I naturally, all of a sudden, it felt like the whole world had descended upon me.   256 00:20:01,200 --> 00:20:04,120 And at that moment, perhaps the thing that occurred to me that would have occurred to   257 00:20:04,120 --> 00:20:10,120 all of you, can someone please say a prayer before we leave?   258 00:20:10,120 --> 00:20:14,120 And so Father McEwen did say a prayer.   259 00:20:14,120 --> 00:20:17,280 And as we left, people knew we were on the way to the White House, and they were lined   260 00:20:17,280 --> 00:20:23,640 on both sides of the lobby as we went through on the way to our White House car.   261 00:20:23,640 --> 00:20:26,000 Everybody said, what can we do for you?   262 00:20:26,000 --> 00:20:29,200 And all I could say was pray.   263 00:20:29,200 --> 00:20:33,480 And we went to the White House, sat in Mr. Monaghan's office, and eventually were ushered   264 00:20:33,480 --> 00:20:36,720 into the Oval Office.   265 00:20:36,720 --> 00:20:40,160 And I have to believe that that prayer at least helped us get through the meeting.   266 00:20:40,160 --> 00:20:44,920 It didn't help much action thereafter, but it helped us get through the meeting.   267 00:20:44,920 --> 00:20:48,920 we did have almost an hour and everyone got a chance to talk.   268 00:20:50,160 --> 00:20:53,000 Because I said to the president we all have something to say to   269 00:20:53,000 --> 00:20:58,140 you. What he said to us was don't judge me by what I say but   270 00:20:58,140 --> 00:21:05,360 what I do. I remember that often as we have been working now   271 00:21:05,360 --> 00:21:10,120 since 1969 to get something to happen and we have made progress   272 00:21:10,200 --> 00:21:14,800 in food programs but not in truly alleviating poverty in   273 00:21:14,800 --> 00:21:19,200 this country are the root causes that bring about poverty.   274 00:21:19,200 --> 00:21:25,640 And so we come again to a massive conference with prayer in our hearts that something will   275 00:21:25,640 --> 00:21:26,640 happen.   276 00:21:26,640 --> 00:21:35,720 I'd like to make a point before I start on remarks about domestic hunger.   277 00:21:35,720 --> 00:21:40,120 The fact that our domestic hunger here in this country is very much a part of world   278 00:21:40,120 --> 00:21:43,400 hunger. And then when we speak of world hunger, we must be   279 00:21:43,400 --> 00:21:47,000 speaking on hunger in the United States as well. And that is   280 00:21:47,000 --> 00:21:51,140 something that is so easy to forget. And I have been grateful   281 00:21:51,140 --> 00:21:53,900 every time I've heard Mother Teresa speak, because she has   282 00:21:53,900 --> 00:21:57,940 always reminded us, look in your own home, in your own block, in   283 00:21:57,940 --> 00:22:01,180 your own neighborhood, in your own community, and there you   284 00:22:01,180 --> 00:22:08,180 respond. And that, in effect, touches the whole problem.   285 00:22:08,180 --> 00:22:13,160 So there is a world food crisis and much of what is a crisis   286 00:22:13,160 --> 00:22:15,920 around the world is a crisis here in the United States.   287 00:22:15,920 --> 00:22:19,460 The similarities are very strong.   288 00:22:19,460 --> 00:22:23,700 I'd like to put my remarks under three points.   289 00:22:23,700 --> 00:22:27,840 One, people power and the U.S. experience.   290 00:22:27,840 --> 00:22:31,000 Second, community power and the U.S. experience.   291 00:22:31,000 --> 00:22:35,780 And finally, Christian faith and the U.S. experience.   292 00:22:35,780 --> 00:22:41,920 they are related, but I would lift them up, separate them out   293 00:22:41,920 --> 00:22:44,620 to make the focus that I'd like to make.   294 00:22:44,620 --> 00:22:46,480 First of all, people power.   295 00:22:46,480 --> 00:22:48,960 We just heard from one of the US authorities   296 00:22:48,960 --> 00:22:53,480 within the last couple of weeks that at a time when there   297 00:22:53,480 --> 00:22:58,160 is a real change of possibilities,   298 00:22:58,160 --> 00:23:00,640 both for good and for bad in our world,   299 00:23:00,640 --> 00:23:03,560 there is a real possibility of people power   300 00:23:03,560 --> 00:23:05,640 being the strongest power around.   301 00:23:05,640 --> 00:23:09,600 There aren't superpowers in the international scene as we often think of it.   302 00:23:09,600 --> 00:23:16,720 And in our own world, in the U.S., Congress and the administration are somewhat balancing each other.   303 00:23:16,960 --> 00:23:20,360 And at last, we have a chance for people power and boy, do we need it.   304 00:23:22,120 --> 00:23:26,800 To get us to recognize in this country that there was hunger, we needed people power.   305 00:23:27,300 --> 00:23:32,220 That period of discovery and decision that began in about 66 and went   306 00:23:32,220 --> 00:23:38,580 through the White House conference was the Citizens Board of Inquiry going out and documenting it,   307 00:23:39,020 --> 00:23:47,320 some Field Foundation doctors, some individual senators and representatives, a CBS camera crew,   308 00:23:48,060 --> 00:23:53,620 some people who established the Senate Select Committee, Dr. Arnold Schaefer and his staff   309 00:23:53,620 --> 00:23:59,880 that set out in a supposed to be a 50-state nutrition survey and ended at 10 and got banished   310 00:23:59,880 --> 00:24:03,560 to Atlanta and a communicable disease center when he discovered   311 00:24:03,560 --> 00:24:06,340 there was hunger, and at last the White House Conference   312 00:24:06,340 --> 00:24:07,740 on Food, Nutrition, and Health.   313 00:24:08,120 --> 00:24:11,020 We even had to call it that kind of euphemism.   314 00:24:11,100 --> 00:24:12,560 Even though we knew there was hunger,   315 00:24:12,740 --> 00:24:15,640 we still couldn't say the White House Conference on U.S. Hunger.   316 00:24:16,260 --> 00:24:20,960 Well, growing out of that came an alliance of a lot   317 00:24:20,960 --> 00:24:23,320 of groups and some real action.   318 00:24:23,860 --> 00:24:26,060 And here clearly everything   319 00:24:26,060 --> 00:24:31,060 that I will mention has been a Christian and sometimes Judeo   320 00:24:31,060 --> 00:24:34,620 Christian standing together, witness in this country about   321 00:24:34,620 --> 00:24:36,100 what are we going to do about it.   322 00:24:37,040 --> 00:24:40,180 The crusade against hunger, for example, had from the very   323 00:24:40,180 --> 00:24:42,140 beginning representatives from the U.S.   324 00:24:42,140 --> 00:24:43,980 Catholic Rural Life Conference.   325 00:24:44,680 --> 00:24:47,960 As we launched programs on school lunch, school breakfast,   326 00:24:47,960 --> 00:24:49,580 Title VII and so forth.   327 00:24:50,240 --> 00:24:54,100 When following Rome and the World Food Conference, the   328 00:24:54,100 --> 00:24:56,800 The National Council of Churches brought people together at   329 00:24:56,840 --> 00:25:00,180 Graymoor to plot what we were going to do ahead.   330 00:25:00,200 --> 00:25:01,880 Everything that has come out of that has been a   331 00:25:01,900 --> 00:25:05,080 coalitional Christian witness.   332 00:25:05,120 --> 00:25:07,980 The Inter-Religious Task Force on U.S. Food Policy in   333 00:25:08,020 --> 00:25:11,120 Washington has always been Catholic, Protestant,   334 00:25:11,160 --> 00:25:15,960 and Jewish and related groups working in Washington to impact   335 00:25:15,980 --> 00:25:19,960 legislation, only it's a much stronger body than it ever was.   336 00:25:20,000 --> 00:25:22,420 Bread for the World, a Catholic, Protestant witness.   337 00:25:22,420 --> 00:25:24,320 You've heard about that already here today.   338 00:25:24,320 --> 00:25:26,120 I don't need to go into it.   339 00:25:26,120 --> 00:25:28,920 Within the National Council of Churches, again,   340 00:25:28,920 --> 00:25:32,260 a domestic working group on hunger and poverty.   341 00:25:32,260 --> 00:25:34,360 But wherever we go out into communities,   342 00:25:34,360 --> 00:25:35,820 it is always coalitional.   343 00:25:35,820 --> 00:25:38,260 When I was in Birmingham, Alabama just a month ago,   344 00:25:38,260 --> 00:25:42,000 the Bishop of Alabama was there as a part of our effort   345 00:25:42,000 --> 00:25:45,400 to set up some kind of community impact.   346 00:25:45,400 --> 00:25:50,480 Wheat World Hunger Education Action Together is a thing   347 00:25:50,480 --> 00:25:53,920 that you're going to be hearing about if you work together in your communities   348 00:25:53,920 --> 00:25:58,000 and you will come to recognize this symbol. Now that is a Protestant   349 00:25:58,000 --> 00:26:03,000 consortium, but wherever we work, we work together because we've realized that is   350 00:26:03,000 --> 00:26:07,000 where power is and that's what we must be doing. I have a chart here which you   351 00:26:07,000 --> 00:26:11,120 couldn't possibly see, but it shows how all the pieces work together and at   352 00:26:11,120 --> 00:26:15,560 first glance it's terribly complex, but what you really will see is that we are   353 00:26:15,560 --> 00:26:20,120 trying to share together on all the various levels so that we   354 00:26:20,120 --> 00:26:21,320 can make a difference.   355 00:26:21,320 --> 00:26:25,220 And incidentally, up here are some pamphlets, a hunger action   356 00:26:25,220 --> 00:26:26,220 agenda.   357 00:26:26,220 --> 00:26:28,720 There may not be enough to go around, but as many as there   358 00:26:28,720 --> 00:26:31,660 will go, and there is an address where you can order more.   359 00:26:31,660 --> 00:26:35,160 Again, it is an effort to ascertain what the problems are   360 00:26:35,160 --> 00:26:38,120 in our community and then work together on them.   361 00:26:38,120 --> 00:26:41,620 One of the more interesting ones that has suddenly had a   362 00:26:41,620 --> 00:26:45,020 greatly increased participation and a dimension of hunger we   363 00:26:45,020 --> 00:26:47,820 haven't talked so much about here is Corporate Social   364 00:26:47,860 --> 00:26:50,760 Responsibility, the Interface Center on Corporate   365 00:26:50,800 --> 00:26:52,260 Responsibility.   366 00:26:52,300 --> 00:26:54,940 I don't know whether the Sisters of the Precious Blood are here   367 00:26:54,960 --> 00:26:58,040 at the Eucharistic Congress, but they are currently engaged in   368 00:26:58,080 --> 00:27:01,480 filing a suit against Bristol-Myers on the marketing of   369 00:27:01,500 --> 00:27:03,800 infant formula in the third and fourth world.   370 00:27:03,840 --> 00:27:05,840 And if you don't know about it, it's a story that   371 00:27:05,880 --> 00:27:07,880 you need to hear.   372 00:27:09,020 --> 00:27:12,560 Patrick Temple West talked about ways of looking at food programs   373 00:27:12,560 --> 00:27:15,880 and deciding allotment and how much and so forth.   374 00:27:16,440 --> 00:27:19,740 Another way that is being suggested that we look at it is   375 00:27:19,960 --> 00:27:23,700 that food programs are a renewable community resource   376 00:27:24,320 --> 00:27:27,080 and that they are not only nutritional resources   377 00:27:27,080 --> 00:27:29,200 but they are health planning tools.   378 00:27:29,800 --> 00:27:32,320 And so I think we have to begin to look   379 00:27:32,320 --> 00:27:34,940 as we impact federal food programs   380 00:27:34,940 --> 00:27:37,620 with whole new agendas, philosophies.   381 00:27:37,960 --> 00:27:41,180 The fact that the administration seems built to keep people off   382 00:27:41,180 --> 00:27:44,120 of programs and their idea really should be community   383 00:27:44,160 --> 00:27:49,560 planning and outreach and participation and gearing up to   384 00:27:49,600 --> 00:27:53,360 really build a solid floor for all the people in their   385 00:27:53,400 --> 00:27:56,800 community using these as one technique.   386 00:27:56,840 --> 00:28:00,300 That moves then to the idea of community power in the U.S.   387 00:28:00,340 --> 00:28:04,540 experience. Individuals rising up and speaking and saying that   388 00:28:04,580 --> 00:28:08,740 we have to do something about these problems have built the   389 00:28:08,740 --> 00:28:11,680 momentum which moved us to where we are today.   390 00:28:11,720 --> 00:28:13,980 And yes, there is a lot more awareness.   391 00:28:14,020 --> 00:28:19,560 We heard Sister Anita speak about the fact that all the new   392 00:28:19,580 --> 00:28:23,960 awareness is a sign of hope, and it truly is.   393 00:28:24,000 --> 00:28:27,960 But we haven't yet touched the possibilities of those signs of   394 00:28:28,000 --> 00:28:29,600 hope.   395 00:28:29,640 --> 00:28:33,940 The full implementation of the federal food programs would mean   396 00:28:33,980 --> 00:28:36,740 that nearly everybody that needed it would at least have   397 00:28:36,740 --> 00:28:44,220 basic food, but we have like 3% participation, 14% participation, 20% participation, 50%   398 00:28:44,220 --> 00:28:45,220 participation.   399 00:28:45,220 --> 00:28:50,260 In no food program that we have do we have the full potential that legislative intent   400 00:28:50,260 --> 00:28:52,300 had planned for.   401 00:28:52,300 --> 00:28:56,380 Then you move on to what can we do in some sort of separated areas.   402 00:28:56,380 --> 00:29:01,820 All right, let's use it as a health planning tool and link up agriculture and health and   403 00:29:01,820 --> 00:29:06,920 preventive kinds of health care rather than mopping up after people have become   404 00:29:06,920 --> 00:29:11,060 either retarded or malnourished because of hunger and therefore weakened and   405 00:29:11,060 --> 00:29:15,520 diseased. There's a need to bring the business community into some new   406 00:29:15,520 --> 00:29:20,420 alliances with neighborhood groups.</div> <div style="width: 750px; height: 300px; overflow: scroll;" 1="" br="">Side 2 00:00:00,000 --> 00:00:07,680 The supermarkets are moving out of the cities and the floor space is being gone.   2 00:00:07,680 --> 00:00:10,400 And even if they had the money, they couldn't buy the food.   3 00:00:10,400 --> 00:00:13,840 And if they buy it, they buy it in a mom and pop store instead of a supermarket that ought   4 00:00:13,840 --> 00:00:14,840 to make it easier.   5 00:00:14,840 --> 00:00:21,800 Well, Woodlawn in Chicago shows where a corporation uniting with a neighborhood organization,   6 00:00:21,800 --> 00:00:25,900 even though there's a lot of vandalism in the streets and other stores, in that particular   7 00:00:25,900 --> 00:00:29,680 grocery store it doesn't happen because it's part of the neighborhood.   8 00:00:29,680 --> 00:00:32,080 The corporate social action that we're talking about.   9 00:00:32,080 --> 00:00:35,520 How do we use our power on the corporations?   10 00:00:35,520 --> 00:00:38,960 What new alliances can we form between producers and consumers,   11 00:00:38,960 --> 00:00:41,840 the retail store, the farmer, the labor union,   12 00:00:41,840 --> 00:00:44,680 the person in the city hall, and so forth?   13 00:00:44,680 --> 00:00:47,120 What kind of legal action can we take?   14 00:00:47,120 --> 00:00:50,080 The food stamp suit that has been filed against the government,   15 00:00:50,080 --> 00:00:53,680 which is a brand new breakthrough of the kind of alliances.   16 00:00:53,680 --> 00:00:57,480 We have states, we have city governments, we have labor unions,   17 00:00:57,480 --> 00:01:09,680 We have churches and we have needy families and they have called to a halt the implementation of some very damnable regulations that our president called for.   18 00:01:09,680 --> 00:01:12,680 And that leads us to something on political action.   19 00:01:12,680 --> 00:01:15,180 The right to food, incidentally.   20 00:01:15,180 --> 00:01:26,680 You know, I know that, and as a Republican you heard me say it, our administration is up there in Congress testifying against the Bread for the World right to food resolution.   21 00:01:26,680 --> 00:01:35,680 Now that may alarm you and make you vote for Carter, except what I read is that Mr. Carter is going to appoint a cotton farmer as Secretary of Agriculture.   22 00:01:35,680 --> 00:01:39,680 In a time when we have a world food crisis, we're putting a cotton farmer in.   23 00:01:39,680 --> 00:01:51,680 The new food block goes all the way from the Wall Street banker to the hired hand, and if we ever get together, it can be a very exciting kind of coalition, and they'd better watch out.   24 00:01:51,680 --> 00:01:55,680 But I think we have to begin to practice what we're going to do at the local community.   25 00:01:55,680 --> 00:02:02,680 We can have all this rhetoric about a comprehensive world food policy or a national food policy or a state food policy,   26 00:02:02,680 --> 00:02:05,680 but where it better begin to work is in the local community.   27 00:02:05,680 --> 00:02:12,680 What can we put together that will get us aware of the problems, the tensions, the drama?   28 00:02:12,680 --> 00:02:20,680 All of the mixture that comes to play in the international scene happens right in the local community.   29 00:02:20,680 --> 00:02:22,280 How do we spend our money?   30 00:02:22,280 --> 00:02:24,040 Military spending.   31 00:02:24,040 --> 00:02:26,720 How do you spend revenue sharing funds?   32 00:02:26,720 --> 00:02:29,280 You say that we need land reform in the third world,   33 00:02:29,280 --> 00:02:31,960 in the fourth world before anything begins to happen.   34 00:02:31,960 --> 00:02:35,020 We need land use laws in this country.   35 00:02:35,020 --> 00:02:39,200 We talk about waste on the fields and improper use   36 00:02:39,200 --> 00:02:40,700 of the land and so forth.   37 00:02:40,700 --> 00:02:43,360 There's plenty of waste in this country.   38 00:02:43,360 --> 00:02:46,400 We talk about the difference between understanding   39 00:02:46,400 --> 00:02:50,240 categorical food programs and welfare reform is the same thing   40 00:02:50,240 --> 00:02:54,700 is the difference between disaster aid and long-term development aid. And on and   41 00:02:54,700 --> 00:02:59,960 on we could go if you really wanted to examine how you can begin to build a   42 00:02:59,960 --> 00:03:05,720 just, intended, and healthy kind of human settlement, as Barbara Ward puts it. And   43 00:03:05,720 --> 00:03:10,880 that would bring us finally then to the Christian faith in the U.S. experience. I   44 00:03:10,880 --> 00:03:15,440 like this term I've just acquired by being at the Eucharistic Congress. TNC,   45 00:03:15,440 --> 00:03:19,300 in my notes, has always meant the transnational corporation. It's now   46 00:03:19,300 --> 00:03:23,560 become to mean the transnational church constituency and I think that's a much   47 00:03:23,560 --> 00:03:28,520 better way to look at it. Well we know that there are specialists. There are   48 00:03:28,520 --> 00:03:31,720 hundreds of them and they need to be brought together under some sort of   49 00:03:31,720 --> 00:03:35,500 Christian umbrella to talk about the theology and ethics of what they're   50 00:03:35,500 --> 00:03:41,840 planning to do. But they know what needs to be done and how. But the specialists   51 00:03:41,840 --> 00:03:48,920 know that. God's people know why. Jonas Salk in his book, The Survival of the   52 00:03:48,920 --> 00:03:53,100 wisest is talked about we are at a shifting in history.   53 00:03:53,540 --> 00:03:59,180 Epoch A is when it was the biological survival, survival of the fittest physically.   54 00:04:00,020 --> 00:04:05,640 Now it's going to be the survival of the wisest, those who develop techniques for living   55 00:04:05,640 --> 00:04:10,780 for new kinds of values, and that surely is what the church would bring.   56 00:04:12,340 --> 00:04:18,780 And I have suggested in other audiences that I think what the church brings primarily is how   57 00:04:18,780 --> 00:04:25,320 we look at food or bread? There are at least four ways that we can look at it,   58 00:04:25,320 --> 00:04:29,580 and as Christians, it seems to me we bring a different perspective. Food is a   59 00:04:29,580 --> 00:04:36,800 necessity for human life. Does anybody question that? Yes, it is being questioned,   60 00:04:36,800 --> 00:04:43,040 because we have triage and lifeboat ethics suggested that we can really say   61 00:04:43,040 --> 00:04:49,120 that not everybody has a right to food and therefore food is not treated as a   62 00:04:49,120 --> 00:04:55,840 necessity that must be under everything that happens. Food is a commodity. We   63 00:04:55,840 --> 00:05:00,560 accept the fact that it can be held and bought and sold and traded and given   64 00:05:00,560 --> 00:05:06,100 away and so forth, but when do we reach that point when we say first we will   65 00:05:06,100 --> 00:05:11,920 make sure that those who need it and then we will sell or give or trade and   66 00:05:11,920 --> 00:05:15,320 And there is a difference between the decisions made,   67 00:05:15,320 --> 00:05:19,160 whether it's a commodity that one sells or that one shares.   68 00:05:19,160 --> 00:05:21,160 Food is a weapon.   69 00:05:21,160 --> 00:05:24,360 No one ever thought that food would be used as a weapon,   70 00:05:24,360 --> 00:05:27,800 at least as a cornerstone of government policy.   71 00:05:27,800 --> 00:05:32,800 And yet the CIA has a report, and Mr. Butts has just been around the world,   72 00:05:32,800 --> 00:05:39,120 bragging that U.S. exportable food is the largest weapon in our U.S. arsenal.   73 00:05:39,120 --> 00:05:44,120 And that is apparently the way we intend to have control on the world.   74 00:05:44,120 --> 00:05:52,120 And I think that national security from a Christian standpoint is not based on that kind of weapon.   75 00:05:52,120 --> 00:05:58,120 And finally, what we're hearing so much about here, food, is a mystery.   76 00:05:58,120 --> 00:06:01,120 Bread for myself is a physical question.   77 00:06:01,120 --> 00:06:04,120 Bread for others is a spiritual question.   78 00:06:04,120 --> 00:06:11,480 Or as Gandhi said, if Christ appeared again, he would come as bread, for that is the only   79 00:06:11,480 --> 00:06:15,480 way that the world would recognize him.   80 00:06:15,480 --> 00:06:21,920 Seems to me very proper, very exciting, a message that should be carried to all the   81 00:06:21,920 --> 00:06:25,340 churches and all worshipping communities.   82 00:06:25,340 --> 00:06:30,520 This relationship of mystery and the practical bread, as we're hearing it so strongly in   83 00:06:30,520 --> 00:06:35,220 this Congress because we get our spiritual strength at the   84 00:06:35,220 --> 00:06:39,260 Lord's table and we get our physical strength at the human   85 00:06:39,260 --> 00:06:40,260 table.   86 00:06:40,260 --> 00:06:52,300 Thank you, Pat.   87 00:06:52,300 --> 00:06:55,660 I think that's pronounced cotton farm, not farmer.   88 00:06:55,660 --> 00:06:59,580 Better watch that, I guess.   89 00:06:59,580 --> 00:07:04,300 Our next speaker is the Pennsylvania Welfare Rights Organization, Ms. Viola Sanders.   90 00:07:04,300 --> 00:07:05,860 And I'm not being chauvinistic.   91 00:07:05,860 --> 00:07:11,100 She asked me to introduce her as the educational chairman, so I did not pick that term myself.   92 00:07:11,100 --> 00:07:12,100 And Viola.   93 00:07:12,100 --> 00:07:39,200 I want to give honor to God   94 00:07:39,200 --> 00:07:41,560 and to thank Him for the most   95 00:07:41,560 --> 00:07:48,240 magnificent way he has been leading me for the past 10 years.   96 00:07:48,240 --> 00:07:53,840 When we first learned that we were going to, that we had been invited to take part in the   97 00:07:53,840 --> 00:08:00,720 Eucharistic Congress, it kind of scared us a little bit.   98 00:08:00,720 --> 00:08:05,640 And then knowing that I was the one at WRO who was a religious person, it was given to   99 00:08:05,640 --> 00:08:17,980 me to begin to work something out that I should say. I prayed and I asked God, you know, now   100 00:08:17,980 --> 00:08:25,180 are you sure that I'm supposed to do this as an advocate to question the church? And   101 00:08:25,180 --> 00:08:31,540 I, as I asked him that question, I kept writing pieces of thoughts down on paper and I would   102 00:08:31,540 --> 00:08:35,420 lose the piece of paper and then I'd be sleeping and I'd wake up and God would   103 00:08:35,420 --> 00:08:39,500 have laid something on my mind and I would write it down and then I would   104 00:08:39,500 --> 00:08:46,180 lose it again and I kept suffering like this until one Sunday after church when   105 00:08:46,180 --> 00:08:51,540 I was sitting in my backyard which is in the project God sort of told me I want   106 00:08:51,540 --> 00:08:57,340 you to do it this way and I knew exactly what I had to do and all that suffering   107 00:08:57,340 --> 00:09:04,140 that I had gone through was right because Jesus Christ had to suffer so   108 00:09:04,140 --> 00:09:14,200 then I bring your attentions to John the 21st chapter verses 15 and 17 so when   109 00:09:14,200 --> 00:09:25,000 they had dined Jesus sayeth unto Peter son of Jonas love is found me and Peter   110 00:09:25,000 --> 00:09:31,840 Peter said unto Jesus, Yea, Lord, thou knowest that I love thee.   111 00:09:31,840 --> 00:09:37,320 And Jesus saith unto Peter, Feed my lamb.   112 00:09:37,320 --> 00:09:47,720 Jesus saith unto Peter the second time, Simon Peter, son of Jonas, lovest thou me, Peter?   113 00:09:47,720 --> 00:09:50,880 Lord thou knowest that I love thee.   114 00:09:50,880 --> 00:09:55,000 Jesus said to Peter the third time,   115 00:09:55,000 --> 00:10:00,640 Simon Peter, son of Jonah, lovest thou me?   116 00:10:00,640 --> 00:10:04,720 Peter was grieved because Jesus had asked of him   117 00:10:04,720 --> 00:10:08,600 for the third time, lovest thou me?   118 00:10:08,600 --> 00:10:13,480 And Peter said unto Jesus, Lord, you know all things.   119 00:10:13,480 --> 00:10:15,640 You know that I love thee.   120 00:10:15,640 --> 00:10:17,640 Jesus said to Peter,   121 00:10:17,640 --> 00:10:19,420 feed my sheep.   122 00:10:21,080 --> 00:10:23,040 I have often wondered too,   123 00:10:23,040 --> 00:10:26,240 why the Lord asked Peter three times   124 00:10:26,240 --> 00:10:29,620 this very, very, very important question.   125 00:10:29,620 --> 00:10:32,260 Because that is exactly what it is.   126 00:10:33,400 --> 00:10:36,000 And we have to be so sure,   127 00:10:36,000 --> 00:10:37,720 so positive,   128 00:10:37,720 --> 00:10:39,720 so absolute,   129 00:10:39,720 --> 00:10:41,980 that we do love   130 00:10:41,980 --> 00:10:44,980 before we step out and say that we do.   131 00:10:44,980 --> 00:10:48,280 And this is what Jesus, I believe, was trying to get Peter   132 00:10:48,320 --> 00:10:52,120 to understand because he knew that he was soon to be leaving   133 00:10:52,160 --> 00:10:56,360 Peter and Peter would have to hold up the bloodstained banner.   134 00:11:00,100 --> 00:11:05,200 I come to you from the Welfare Rights Organization bearing the   135 00:11:05,240 --> 00:11:11,700 burdens that Christ came bearing over 200,000 years ago.   136 00:11:11,700 --> 00:11:20,980 As he did not have, I do not have any cannons or guns or bombs or political game.   137 00:11:20,980 --> 00:11:27,380 But I come bearing the burdens and the sorrows of the poor.   138 00:11:27,380 --> 00:11:40,820 Yes, there are 30 million Americans living under the poverty line of $4,700 per year for a family of four.   139 00:11:40,820 --> 00:11:47,300 Approximately 11 to 14% of the 30 million are on welfare,   140 00:11:47,300 --> 00:11:50,620 or are called the working poor.   141 00:11:50,620 --> 00:11:56,500 That puts them approximately $1,000 or more   142 00:11:56,500 --> 00:12:00,460 below the poverty level.   143 00:12:00,460 --> 00:12:01,260 We are hungry.   144 00:12:03,780 --> 00:12:06,380 And it's not because we don't like food,   145 00:12:06,380 --> 00:12:09,480 or because we don't know what to buy.   146 00:12:09,480 --> 00:12:10,980 We do know what to eat.   147 00:12:11,020 --> 00:12:13,420 We do know what is nutritional.   148 00:12:13,460 --> 00:12:15,720 But we simply do not have the money.   149 00:12:25,400 --> 00:12:29,200 Why are people being hungry in this rich nation?   150 00:12:31,340 --> 00:12:36,640 With your indulgence, I would like to gear in on this city   151 00:12:36,640 --> 00:12:42,340 and this state because I believe that Jesus would have me do so.   152 00:12:42,380 --> 00:12:47,220 The earth is rich and filled with life.   153 00:12:47,240 --> 00:12:52,460 It cries out as a healthy womb cries out to do what God has   154 00:12:52,480 --> 00:12:57,120 created it to do and that is to produce.   155 00:12:57,160 --> 00:12:59,920 Then why do we not plant?   156 00:12:59,960 --> 00:13:05,540 Why are rich farmers subsidized and in our terms given- they're   157 00:13:05,540 --> 00:13:11,220 given welfare and accepted but it is called subsidy. Why are rich farmers   158 00:13:11,220 --> 00:13:18,220 subsidized thousands and thousands of dollars not to plant and to sow? I have   159 00:13:18,220 --> 00:13:25,100 seen milk being poured down the streets by the large corporate milk producers   160 00:13:25,100 --> 00:13:31,740 just to prove that they had a right or need to raise milk prices. I have seen   161 00:13:31,740 --> 00:13:38,260 cattle shot for the same purpose. I have seen potatoes or I have read of   162 00:13:38,260 --> 00:13:44,540 potatoes being plowed back underneath the earth to keep their prices high. I   163 00:13:44,540 --> 00:13:51,700 have watched as thousands of tons of wheat was being sold to Russia while a   164 00:13:51,700 --> 00:14:01,540 While a price of a loaf of bread climbed from 27 cents to 59 cents,   165 00:14:01,540 --> 00:14:12,140 can you imagine what it must do to a person who has to eat on a dollar and ten cents a day?   166 00:14:12,140 --> 00:14:17,320 If you are un-welfare, if you are disadvantaged,   167 00:14:17,320 --> 00:14:22,940 If you are unemployed and no longer have any unemployment compensation, you have to turn   168 00:14:22,940 --> 00:14:25,060 to welfare.   169 00:14:25,060 --> 00:14:31,060 Welfare or the Department of Public Assistance is the agency that this nation has established   170 00:14:31,060 --> 00:14:36,340 to deal with those among them who do not have in time of need.   171 00:14:36,340 --> 00:14:45,420 It is a legal and a moral responsibility that this nation has and must see to in an adequate   172 00:14:45,420 --> 00:14:47,260 way.   173 00:14:47,260 --> 00:14:52,060 Over 500,000 children are in the state of Pennsylvania.   174 00:14:52,100 --> 00:14:56,600 Think about those children having to live on an eat with a   175 00:14:56,640 --> 00:15:00,840 dollar and ten cents a day and then try to think what we are   176 00:15:00,880 --> 00:15:05,480 doing to them psychologically and emotionally and think   177 00:15:05,520 --> 00:15:07,520 seriously as a Christian.   178 00:15:09,280 --> 00:15:11,280 Programs.   179 00:15:11,280 --> 00:15:17,320 I need every program that's out there, but I do not get the   180 00:15:17,360 --> 00:15:20,960 benefit of the programs that are out there.   181 00:15:21,000 --> 00:15:25,060 Our young sons need to be involved in all kinds of   182 00:15:25,100 --> 00:15:30,240 recreation and in all kinds of social programs that would help   183 00:15:30,260 --> 00:15:34,900 them maintain themselves and have dignity about themselves.   184 00:15:34,940 --> 00:15:36,980 They do not reach us.   185 00:15:36,980 --> 00:15:41,780 By the time the programs part for the poor,   186 00:15:41,820 --> 00:15:46,220 there's no more money or either there's no more funding or the   187 00:15:46,260 --> 00:15:49,360 people who were running the project just didn't see it that   188 00:15:49,400 --> 00:15:56,400 way and all we see as a poor is total confusion.   189 00:15:56,440 --> 00:16:00,200 This is why I say we are weary of the programs.   190 00:16:00,240 --> 00:16:05,240 They do very little to ensure dignity and self-respect for us.   191 00:16:06,980 --> 00:16:14,660 Also, in 1969, the Philadelphia Welfare Rights Organization   192 00:16:14,700 --> 00:16:18,660 began to question education in this city.   193 00:16:18,700 --> 00:16:29,300 We had to sue in 1972 through Title I Project to get them to   194 00:16:29,340 --> 00:16:33,840 agree to give breakfast to hungry children.   195 00:16:33,840 --> 00:16:43,540 we had to sue a city through the state to make them implement a   196 00:16:43,580 --> 00:16:49,620 program that had funds for its implementation and had no reason   197 00:16:49,660 --> 00:16:53,380 not to be implemented, but they would not do it.   198 00:16:53,420 --> 00:16:59,220 We wonder why there is so much resistance against doing the   199 00:16:59,260 --> 00:17:02,800 little bit of good that appears every now and then.   200 00:17:02,800 --> 00:17:06,040 And we wonder why, and especially as a Christian,   201 00:17:06,080 --> 00:17:07,340 I wonder why.   202 00:17:07,380 --> 00:17:11,840 Because there is nothing that the Church of God cannot do,   203 00:17:11,880 --> 00:17:13,880 if they really want to do it.   204 00:17:16,080 --> 00:17:20,580 There is a meat that poor people use in seasoning   205 00:17:20,620 --> 00:17:22,620 their vegetables.   206 00:17:23,520 --> 00:17:28,700 Years ago, my parents told me that this meat was thrown away,   207 00:17:28,720 --> 00:17:32,660 but poor people on the plantation began to use it   208 00:17:32,660 --> 00:17:35,060 And this meat is called fatback.   209 00:17:35,060 --> 00:17:38,260 It is nothing but fat.   210 00:17:38,260 --> 00:17:42,980 But my people use it to season their vegetables   211 00:17:42,980 --> 00:17:45,460 and various things that they cook.   212 00:17:45,460 --> 00:17:54,260 I have watched this meat go from $0.10 a pound to $1.09 a pound.   213 00:17:54,260 --> 00:17:55,940 And I'm talking about fatback.   214 00:17:55,940 --> 00:17:58,180 You might not even know what it is.   215 00:17:58,180 --> 00:17:59,420 But it's fatback.   216 00:17:59,420 --> 00:18:02,940 and it went from 10 cents to a dollar and nine cents a pound,   217 00:18:02,940 --> 00:18:08,580 and that's what poor people have to pay for that same mess   218 00:18:08,580 --> 00:18:11,780 if they're going to have it.   219 00:18:11,780 --> 00:18:13,740 OK.   220 00:18:13,740 --> 00:18:19,740 Do you realize that 54% of your tax dollar   221 00:18:19,740 --> 00:18:25,540 goes to ensure death and destruction?   222 00:18:25,540 --> 00:18:30,980 Can you imagine how pleased God would be if we would suddenly   223 00:18:31,020 --> 00:18:34,480 demand just the opposite?   224 00:18:34,520 --> 00:18:39,120 Can you imagine how our Lord Jesus Christ would smile as he   225 00:18:39,160 --> 00:18:44,760 sits on the right hand of God to see his church truly being the   226 00:18:44,800 --> 00:18:47,860 kind of social worker he was indeed?   227 00:18:47,900 --> 00:18:53,100 In fact, he was the first social worker ever that walked this   228 00:18:53,100 --> 00:18:59,860 earth and the best and no one will ever be able to outdo him. Does it make you   229 00:18:59,860 --> 00:19:07,380 feel any more secure to know that the United States along with Russia could   230 00:19:07,380 --> 00:19:14,940 destroy the world three times if it wanted to? How many times would you   231 00:19:14,940 --> 00:19:23,940 choose to die. In 1969 also, three quarters of a million dollars was spent   232 00:19:23,940 --> 00:19:31,980 on a hunger conference to study, to restudy, and to restudy the ways of   233 00:19:31,980 --> 00:19:37,380 hunger. The Philadelphia Welfare Rights Organization was invited to attend as a   234 00:19:37,380 --> 00:19:44,580 tokenism. We knew it was tokenism, but we prayed that maybe, maybe our being there   235 00:19:44,580 --> 00:19:51,100 might help. It was very difficult for us and the only thing that we could do to   236 00:19:51,100 --> 00:19:58,180 express our frustration at the conference was to refuse to eat and that   237 00:19:58,180 --> 00:20:05,000 is exactly what we did. We just sat there while all the big shots ate and had a   238 00:20:05,000 --> 00:20:15,640 a good time. That same government set a floor of two thousand four hundred   239 00:20:15,640 --> 00:20:21,860 dollars a year for an urban family of four to live on. In some cases this would   240 00:20:21,860 --> 00:20:26,780 have had reduced some welfare grants and in some cases it would have raised some.   241 00:20:26,780 --> 00:20:33,880 But just to think that a government that earns over- that earns exactly if I'm   242 00:20:33,880 --> 00:20:39,180 wrong always correct me, does not bother me to be corrected,   243 00:20:39,220 --> 00:20:47,860 that earns $200,000 a year would dare say that four people could   244 00:20:47,900 --> 00:20:55,000 maintain a healthy and decent standard of living on $2,400 a   245 00:20:55,040 --> 00:21:01,640 year. With studies we later discovered that that same man,   246 00:21:01,640 --> 00:21:08,740 Richard Milhouse Nixon spent $2,400 a year to feed his dogs.   247 00:21:08,780 --> 00:21:12,380 And we didn't take it easy and we let him know it.   248 00:21:12,420 --> 00:21:14,120 And God was with us.   249 00:21:14,140 --> 00:21:16,140 God is always with me.   250 00:21:19,320 --> 00:21:24,620 Many times we were warned and we were- and people told us,   251 00:21:24,660 --> 00:21:27,800 back up, ease up, you better get off the president.   252 00:21:27,820 --> 00:21:31,000 You better stop calling him an insane maniac.   253 00:21:31,000 --> 00:21:37,800 You better stop all of that because the CIA is infiltrated in between you and you're in danger.   254 00:21:37,840 --> 00:21:43,780 There is no danger if God works within you because you aren't doing anything.   255 00:21:43,820 --> 00:21:45,740 It's God that's doing the thing.   256 00:21:45,780 --> 00:21:48,960 So we ignore all that.   257 00:21:48,980 --> 00:21:51,860 Welfare rights is not funded in any way.   258 00:21:51,880 --> 00:21:54,560 So you see we are free.   259 00:21:54,600 --> 00:21:58,600 No money can be cut because we tell the truth.   260 00:21:58,600 --> 00:22:03,900 No funds can be stopped because we call it the way it is.   261 00:22:03,940 --> 00:22:07,600 Our cry for justice is bold as an organization,   262 00:22:07,640 --> 00:22:10,640 and I pray and trust that it will stay that way.   263 00:22:12,880 --> 00:22:18,220 But as God would have it, the time had strangely arrived when   264 00:22:18,240 --> 00:22:22,560 the victims would begin to question the injustice of this   265 00:22:22,580 --> 00:22:27,420 nation, and we have to admit that God has blessed America,   266 00:22:27,420 --> 00:22:29,960 But has America blessed God?   267 00:22:30,000 --> 00:22:32,560 And there's where our problem is.   268 00:22:32,600 --> 00:22:36,300 There is no reason for hunger or suffering.   269 00:22:36,340 --> 00:22:42,740 Is hunger and suffering an accident in this nation or is it   270 00:22:42,780 --> 00:22:46,380 a sin-sick plan?   271 00:22:46,420 --> 00:22:53,860 Is Satan truly loose, going about on his last round to   272 00:22:53,880 --> 00:22:56,480 destroy all that he can?   273 00:22:56,480 --> 00:23:02,080 We think so. We think so with warfare rights.   274 00:23:02,120 --> 00:23:07,220 Will our national leaders put human needs before death and   275 00:23:07,260 --> 00:23:11,400 destruction? We the poor doubt it very strongly.   276 00:23:11,420 --> 00:23:16,100 The hard struggle of the past gives us little hope that our   277 00:23:16,140 --> 00:23:22,040 national leadership will, nor do they know how,   278 00:23:22,040 --> 00:23:26,540 to put human needs first.   279 00:23:26,580 --> 00:23:29,680 This makes us very sad.   280 00:23:29,720 --> 00:23:33,720 But nevertheless, we shall continue to fight as a poor   281 00:23:33,760 --> 00:23:36,160 people's organization.   282 00:23:36,180 --> 00:23:39,900 Our hearts and our minds reach to God for strength and courage   283 00:23:39,920 --> 00:23:41,800 to go into the future.   284 00:23:41,820 --> 00:23:46,000 We pray that God will keep us strong and dedicated to the   285 00:23:46,040 --> 00:23:50,040 destruction of poverty instead of people.   286 00:23:50,040 --> 00:23:55,180 We further pray that the church will recognize its true role   287 00:23:55,220 --> 00:23:59,720 and begin to support the poor and work with the poor as they   288 00:23:59,760 --> 00:24:02,020 struggle to help themselves.   289 00:24:02,060 --> 00:24:06,460 Money has its place if we are to deal with hunger and suffering   290 00:24:06,500 --> 00:24:11,940 in this nation, but what man needs now goes far beyond money.   291 00:24:11,960 --> 00:24:16,840 To be more precise, Philadelphia Welfare Rights believes that the   292 00:24:16,840 --> 00:24:26,360 world needs Christ-like leadership with the will and the compassion to provide   293 00:24:26,360 --> 00:24:36,120 for the needs of the people. Christian leaderships, therefore, we feel that the   294 00:24:36,120 --> 00:24:43,680 church must lead the way to human dignity and justice for all people. If we   295 00:24:43,680 --> 00:24:48,760 are to be representatives of Jesus Christ and followers of his teachings   296 00:24:48,760 --> 00:24:55,880 then it is nothing then there is nothing that we can't do we have a challenge to   297 00:24:55,880 --> 00:25:03,840 meet we must be patient as Job wise as Solomon and as bold as John the Baptist   298 00:25:03,840 --> 00:25:10,640 we must leave our ivory towers and attend to the total needs of the poor   299 00:25:10,640 --> 00:25:19,740 We thank you for this opportunity and we say to you Godspeed. May he keep you as   300 00:25:19,740 --> 00:25:25,780 he has kept us and he has kept us with nothing. As I said it is not because we   301 00:25:25,780 --> 00:25:30,540 are professional people being salaried to fight this fight. We are poor people   302 00:25:30,540 --> 00:25:37,340 crying out for justice and holding on to God for the strength. I think of   303 00:25:37,340 --> 00:25:48,240 one other Bible verse before I sit down and it goes like this Peter and John   304 00:25:48,240 --> 00:25:56,180 with it being the ninth hour went up to the temple to pray and laying there at   305 00:25:56,180 --> 00:26:04,800 the temple stairway I suppose was a man who was born lame from his mother's womb   306 00:26:04,800 --> 00:26:12,380 When seeing Peter and John, he said to them, he begged alms of them, perhaps so   307 00:26:12,380 --> 00:26:19,080 that he could buy food to eat. And Peter turned and said to the man, look on me.   308 00:26:19,080 --> 00:26:28,480 And the man looked on Peter. And Peter said, rise up and walk. And the man leaped   309 00:26:28,480 --> 00:26:35,160 up and went running and shouting and praising the Lord but the best part of   310 00:26:35,160 --> 00:26:42,800 that to me is when Peter said silver and gold have I none but such as I have I   311 00:26:42,800 --> 00:26:48,600 give thee such as I have from the Christian point of view I have given to   312 00:26:48,600 --> 00:26:55,960 you here today and I dare you to try God and trying to make some of these things   313 00:26:55,960 --> 00:26:57,160 come about.   314 00:26:57,200 --> 00:27:02,560 When there is a national leadership that sounds as if he   315 00:27:02,600 --> 00:27:05,800 is decent, he must be supported.   316 00:27:05,840 --> 00:27:10,400 And he should be supported without any hesitations or any   317 00:27:10,440 --> 00:27:12,180 kinds of reservations.   318 00:27:12,200 --> 00:27:15,920 And I truly believe that that is the only way,   319 00:27:15,940 --> 00:27:18,040 Christian leadership.   320 00:27:18,080 --> 00:27:19,080 Thank you.</div> Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Audio cassette Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Hunger Symposium: Panel C Domestic Problems to end malnutrition - Part 1 Subject The topic of the resource Catholic Church--Pennsylvania--Philadelphia--History--20th century. Archdiocese of Philadelphia (Pa.)--History. Radio broadcasting--Religious aspects--Catholic Church. Description An account of the resource Audio of the 41st International Eucharistic Congress. Creator An entity primarily responsible for making the resource Patrick Temple-West Date A point or period of time associated with an event in the lifecycle of the resource 1976-08-02 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/">http://rightsstatements.org/vocab/InC/1.0/</a> Format The file format, physical medium, or dimensions of the resource mp3 Language A language of the resource eng Type The nature or genre of the resource Sound Identifier An unambiguous reference to the resource within a given context MC80_41IEC_cassette_108 Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. Source A related resource from which the described resource is derived 41st International Eucharistic Congress- MC80 https://omeka.chrc-phila.org/files/original/7261a0af477920d0faef0c26f2103c01.mp3 750b436d190d6f24f0e11770ba7a3024 Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Phonograph Record Duration Length of time involved (seconds, minutes, hours, days, class periods, etc.) 00:20:24 Bit Rate/Frequency Rate at which bits are transferred (i.e. 96 kbit/s would be FM quality audio) 189kbps Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Side 1 Brother Felician Patrick: The Place of Literature in Education; Side 3 Helen Pinkett: Meaning of Motherhood Subject The topic of the resource Catholic Church--Pennsylvania--Philadelphia--History--20th century. Archdiocese of Philadelphia (Pa.)--History. Catholic Interracial Council. Race relations. Radio broadcasting--Religious aspects--Catholic Church. Description An account of the resource Side 1 Brother Felician Patrick: The Place of Literature in Education; Side 3 Helen Pinkett: Meaning of Motherhood Creator An entity primarily responsible for making the resource Patrick, Felician. Pinkett, Helen. Source A related resource from which the described resource is derived Catholic Interracial Council -- MC68 Date A point or period of time associated with an event in the lifecycle of the resource 1956-09-30 1953-05-10 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/" target="_blank" rel="noreferrer noopener">http://rightsstatements.org/vocab/InC/1.0/</a> Format The file format, physical medium, or dimensions of the resource mp3 Language A language of the resource eng Type The nature or genre of the resource Sound Identifier An unambiguous reference to the resource within a given context 1990.082.MC68.B9.F27 Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. https://omeka.chrc-phila.org/files/original/d95e8abecd1b47d315db843f3c3bb2ac.pdf 669f618986bf0a805c3a053ec32bfc68 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Pamphlets Description An account of the resource The Pamphlet Collection contains pamphlets and other printed materials relating to subjects of Catholic interest. There is also ephemeral material such as brochures, event programs, leaflets, and newspaper clippings. The material covers a wide range of topics relating to the history of the Catholic Church in the United States including Catholic individuals, doctrinal and theological matters, events effecting the Catholic Church and Catholic population, Catholic history in the United States, and Catholic opinions on political, social, and cultural affairs. Majority of the Pamphlet Collection has not be digitized. Please visit our <a href="http://chrcphila.pastperfectonline.com/" target="_blank">online catalog</a> for more information. Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Print Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Catholic Russian Center of Our Lady of Fatima Subject The topic of the resource Catholic Russian Center of Our Lady of Fatima. Catholic Church--California--San Francisco--History. Description An account of the resource History and mission of the The Catholic Russian Center of Our Lady of Fatima in San Francisco. Creator An entity primarily responsible for making the resource Patzelt, Karl. Date A point or period of time associated with an event in the lifecycle of the resource 1970 Format The file format, physical medium, or dimensions of the resource pdf Language A language of the resource eng Type The nature or genre of the resource Text Identifier An unambiguous reference to the resource within a given context P012.0160 Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NKC/1.0/">http://rightsstatements.org/vocab/NKC/1.0/</a> https://omeka.chrc-phila.org/files/original/a3afa7b3efe4323c30f86fcbf24664e7.JPG bd66896ca0487c929324b312a3f4c457 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Church Buildings Description An account of the resource The Church Buildings Collection contains numerous images of churches, institutions, and places relating to the history of the Archdiocese of Philadelphia and the Catholic Church on a whole. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Physical Dimensions The actual physical size of the original image 14" x 12" Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived Photographs-Miscellaneous Creator An entity primarily responsible for making the resource Paul, Dan E. Description An account of the resource Photograph of Camp Cardinal Dougherty in Sea Isle City, NJ. Exterior view with campers lined up in front of building. Photographer's mark to bottom right of photo reads "Dan E. Paul, Photographer, Philadelphia, Pa." Identifier An unambiguous reference to the resource within a given context 2010.085.26 Subject The topic of the resource Camp Cardinal Dougherty (Sea Isle City, N.J.) Archdiocese of Philadelphia (Pa.) Title A name given to the resource Camp Cardinal Dougherty. Language A language of the resource eng Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/UND/1.0/" target="_blank">http://rightsstatements.org/vocab/UND/1.0/</a> Format The file format, physical medium, or dimensions of the resource image/jpeg Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. https://omeka.chrc-phila.org/files/original/f48e1aac257674cc56d14b8e56b9b9a5.jpg 4a70db334e6cbf5666acf3c55ebf1761 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Graphics Description An account of the resource The Graphics Collection contains numerous images of religious persons, events, and places relating to the history of the Archdiocese of Philadelphia and the Catholic Church on a whole. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Engraving Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived Graphics Creator An entity primarily responsible for making the resource Paul, J. Description An account of the resource Portrait engraving of Archbishop John Carroll. Printed below portrait: "Painted by J. Paul. Engraved by W. S. Leney, E.S.A. & B. Tanner, E.S.A." Mounted on cardboard. Identifier An unambiguous reference to the resource within a given context 2016.010.02 Subject The topic of the resource Carroll, John, 1735-1815. Bishops--United States--19th century. Catholic Church--United States--Clergy--19th century. Catholic Church. Archdiocese of Baltimore (Md.) Engravings--1810-1820. Portraits--1810-1820. Title A name given to the resource The Most Reverend John Carroll, D.D. First Archbishop of Baltimore Language A language of the resource eng Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/">http://rightsstatements.org/vocab/NoC-US/1.0/</a> Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. Date A point or period of time associated with an event in the lifecycle of the resource 1812-04-09 Format The file format, physical medium, or dimensions of the resource image/jpeg https://omeka.chrc-phila.org/files/original/c4ecaec686808c66cf6b8113843a2f33.mp3 9e8936f81330cfe0b7e3f14a092b5e28 https://omeka.chrc-phila.org/files/original/2830748ee20af6f4bbc5bbd4f58fcbea.mp3 db905c5937be6b8b2270a6605b53d1a4 Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Audio cassette Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Hunger Symposium: Panel E: Hunger and Evangelization: Part 1 - Main Address Subject The topic of the resource Catholic Church--Pennsylvania--Philadelphia--History--20th century. Archdiocese of Philadelphia (Pa.)--History. Radio broadcasting--Religious aspects--Catholic Church. Description An account of the resource Audio of the 41st International Eucharistic Congress. Creator An entity primarily responsible for making the resource Pedro Arrupe, SJ Date A point or period of time associated with an event in the lifecycle of the resource 1976-08-02 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/">http://rightsstatements.org/vocab/InC/1.0/</a> Format The file format, physical medium, or dimensions of the resource mp3 Language A language of the resource eng Type The nature or genre of the resource Sound Identifier An unambiguous reference to the resource within a given context MC80_41IEC_cassette_112-02 Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. Source A related resource from which the described resource is derived 41st International Eucharistic Congress- MC80 https://omeka.chrc-phila.org/files/original/15a6e09b00570a7642cd950120660863.jpg 4067086f8748293ab5fe9243670f4334 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Pamphlets Description An account of the resource The Pamphlet Collection contains pamphlets and other printed materials relating to subjects of Catholic interest. There is also ephemeral material such as brochures, event programs, leaflets, and newspaper clippings. The material covers a wide range of topics relating to the history of the Catholic Church in the United States including Catholic individuals, doctrinal and theological matters, events effecting the Catholic Church and Catholic population, Catholic history in the United States, and Catholic opinions on political, social, and cultural affairs. Majority of the Pamphlet Collection has not be digitized. Please visit our <a href="http://chrcphila.pastperfectonline.com/" target="_blank">online catalog</a> for more information. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived Graphics Creator An entity primarily responsible for making the resource Penn Publishing Company. Description An account of the resource Broadside for the performance of "Single Life" by the St. Edward's Literary and Dramatic Institute at The People's Theatre, June 16, 1898. Includes cast listing. At bottom of broadside: "The Penn Printing and Publishing Co., successors to Ledger Show Print, Phila." Identifier An unambiguous reference to the resource within a given context 2016.012.08 Subject The topic of the resource Middleton, Edwin. Buckstone, John Baldwin, 1802-1879. Broadsides--1890-1900. Comedy plays--1890-1900. Theaters--Pennsylvania--Philadelphia. Title A name given to the resource Special! Special! One night only! Thursday eve'g, June 16, '98. St. Edward's Literary and Dramatic Institute in John Baldwin Buckstone's comedy, "Single Life" in three acts, under the direction of Mr. Edwin Middleton. Language A language of the resource eng Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/">http://rightsstatements.org/vocab/NoC-US/1.0/</a> Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. Date A point or period of time associated with an event in the lifecycle of the resource 1898 Format The file format, physical medium, or dimensions of the resource image/jpeg https://omeka.chrc-phila.org/files/original/4a938f28d0dcee0ce1ba31bd31ed112b.pdf 899735f6f7553a8b35c78bc007f935e7 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Pamphlets Description An account of the resource The Pamphlet Collection contains pamphlets and other printed materials relating to subjects of Catholic interest. There is also ephemeral material such as brochures, event programs, leaflets, and newspaper clippings. The material covers a wide range of topics relating to the history of the Catholic Church in the United States including Catholic individuals, doctrinal and theological matters, events effecting the Catholic Church and Catholic population, Catholic history in the United States, and Catholic opinions on political, social, and cultural affairs. Majority of the Pamphlet Collection has not be digitized. Please visit our <a href="http://chrcphila.pastperfectonline.com/" target="_blank">online catalog</a> for more information. Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Print Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Alfred E. Smith, the Man and Why He Should be Elected President Subject The topic of the resource Catholic Church--History--20th century. Smith, Alfred Emanuel, -- 1873-1944. Presidential candidates -- United States. Description An account of the resource Pamphlet on the life and work of Alfred Smith. Creator An entity primarily responsible for making the resource Pennsylvania Smith For President Club Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank">http://rightsstatements.org/vocab/NoC-US/1.0/</a> Format The file format, physical medium, or dimensions of the resource pdf Language A language of the resource eng Type The nature or genre of the resource Text Identifier An unambiguous reference to the resource within a given context P009.0347 Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. https://omeka.chrc-phila.org/files/original/29f4195d71ded7132af2897396246add.jpg 44b929cbe23f1e1b4550eb67c9088b2b Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Church Buildings Description An account of the resource The Church Buildings Collection contains numerous images of churches, institutions, and places relating to the history of the Archdiocese of Philadelphia and the Catholic Church on a whole. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Print Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived Graphics-Miscellaneous Creator An entity primarily responsible for making the resource Pensay, G. Alden. Description An account of the resource Print of Jenkins Memorial in Baltimore, Maryland (now known as Corpus Christi Church). The church cornerstone appears to bottom left of print. Signed by G. Alden Pensay (?). Identifier An unambiguous reference to the resource within a given context 2010.047.093 Subject The topic of the resource Catholic church buildings--Maryland--Baltimore--Pictorial works. Catholic Church. Archdiocese of Baltimore (Md.) Corpus Christi Church (Baltimore, Md.) Jenkins Memorial Church (Baltimore, Md.) Title A name given to the resource Jenkins Memorial, 1886. Language A language of the resource eng Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank">http://rightsstatements.org/vocab/NoC-US/1.0/</a> Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. Date A point or period of time associated with an event in the lifecycle of the resource 1886 Format The file format, physical medium, or dimensions of the resource image/jpeg https://omeka.chrc-phila.org/files/original/29192ad8b03beeffe660db50702e6874.pdf 34811e8ef9057285eae9947021d6962a Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Correspondence Description An account of the resource Letters sent and received from various Manuscript Collections Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Letter Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Letter to Ita O'Connell from Michael Phelan, 09/11/1918 Subject The topic of the resource Catholic Church--History--20th century. Catholic intellectuals. Description An account of the resource Letter to Ita O'Connell from Michael Phelan. Discusses book on the life of Sheehan. Creator An entity primarily responsible for making the resource Phelan, Michael. Source A related resource from which the described resource is derived Herman Joseph Heuser Papers - MC 1 Date A point or period of time associated with an event in the lifecycle of the resource 1918-09-11 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/UND/1.0/" target="_blank">http://rightsstatements.org/vocab/UND/1.0/</a> Format The file format, physical medium, or dimensions of the resource pdf Language A language of the resource eng Type The nature or genre of the resource Text Identifier An unambiguous reference to the resource within a given context MC1.B11.F6-Phelan.1918.09.11 Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. https://omeka.chrc-phila.org/files/original/fb7b57e2010f2658124ef58f35599ad7.pdf 9eb725d6f5cd0abac9c5515b118ab43e Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Correspondence Description An account of the resource Letters sent and received from various Manuscript Collections Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Letter Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Letter to Ita O'Connell from Michael Phelan, n.d. Subject The topic of the resource Catholic Church--History.. Catholic intellectuals. Description An account of the resource Letter to Ita O'Connell from Michael Phelan. Discusses translating a book on the life of Sheehan. Creator An entity primarily responsible for making the resource Phelan, Michael. Source A related resource from which the described resource is derived Herman Joseph Heuser Papers - MC 1 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/UND/1.0/" target="_blank">http://rightsstatements.org/vocab/UND/1.0/</a> Format The file format, physical medium, or dimensions of the resource pdf Language A language of the resource eng Type The nature or genre of the resource Text Identifier An unambiguous reference to the resource within a given context MC1.B11.F6-Phelan.n.d. Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. https://omeka.chrc-phila.org/files/original/834c3d0b51b1317f2d93125502dea519.pdf 2c88da0e40720dd1f4b84e68d08f4878 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Correspondence Description An account of the resource Letters sent and received from various Manuscript Collections Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Letter Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Philadelphia Archdiocesan Holy Name Union Executive Meeting, 05/01/1940 Description An account of the resource Philadelphia Archdiocesan Holy Name Union Executive Meeting on parade route planning. Creator An entity primarily responsible for making the resource Philadelphia Archdiocesan Holy Name Union Date A point or period of time associated with an event in the lifecycle of the resource 1940-05-01 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/" target="_blank">http://rightsstatements.org/vocab/InC/1.0/</a> Format The file format, physical medium, or dimensions of the resource pdf Language A language of the resource eng Type The nature or genre of the resource Text Identifier An unambiguous reference to the resource within a given context 1990.284.pfm.1940-05-01 Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. Subject The topic of the resource Catholic Church--Pennsylvania--Philadelphia--History--20th century. Archdiocese of Philadelphia (Pa.)--History. https://omeka.chrc-phila.org/files/original/92a833ea8cb4162a341ca4fc57d21b77.jpg ea9c292e738369a8ee3d066532b220ec Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Graphics Description An account of the resource The Graphics Collection contains numerous images of religious persons, events, and places relating to the history of the Archdiocese of Philadelphia and the Catholic Church on a whole. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Map Physical Dimensions The actual physical size of the original image 42 x 64 inches Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Philadelphia Catholic Parish Boundaries Subject The topic of the resource Catholic Church. Archdiocese of Philadelphia (Pa.) Maps. Description An account of the resource Map of Philadelphia with parish boundaries outlined. "Ethnic" parishes and other parishes are in separate keys. Creator An entity primarily responsible for making the resource Philadelphia City Planning Commission. Date A point or period of time associated with an event in the lifecycle of the resource 1995 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/" target="_blank">http://rightsstatements.org/vocab/InC/1.0/</a> Type The nature or genre of the resource Image Identifier An unambiguous reference to the resource within a given context 2016.015.01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Philadelphia (Pa.) Extent The size or duration of the resource. 1 print Format The file format, physical medium, or dimensions of the resource image/jpeg Language A language of the resource eng Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. https://omeka.chrc-phila.org/files/original/59ebfc177068478f2b210652b1a8cdcc.pdf a462f015a1dfe9912fe8b3ba1b058aa1 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Correspondence Description An account of the resource Letters sent and received from various Manuscript Collections Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Letter Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Service Regulations for Pontifical Field Mass Philadelphia Transportation Company Subject The topic of the resource Catholic Church--Pennsylvania--Philadelphia--History--20th century. Archdiocese of Philadelphia (Pa.)--History. Description An account of the resource Service Regulations for Pontifical Field Mass Creator An entity primarily responsible for making the resource Philadelphia Transportation Company Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/" target="_blank">http://rightsstatements.org/vocab/InC/1.0/</a> Format The file format, physical medium, or dimensions of the resource pdf Language A language of the resource eng Type The nature or genre of the resource Text Identifier An unambiguous reference to the resource within a given context 1990.284.b13.f1.01 Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. https://omeka.chrc-phila.org/files/original/965649eb11042547e2be087d65509202.jpg 8131115de8f20e65375a887dc2c76c25 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Photographs Description An account of the resource The Photographs Collection contains numerous images of religious persons, events, and places relating to the history of the Archdiocese of Philadelphia and the Catholic Church on a whole. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Physical Dimensions The actual physical size of the original image 10" x 13.75" Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived Graphics Description An account of the resource Studio portrait photograph of Monsignor Joseph M. Corr. Ordained June 11, 1927. Domestic Prelate April 22, 1947. Title taken from verso. Signed by Phillips Studio and dated 1947. Identifier An unambiguous reference to the resource within a given context 100.2.1.Corr, Joseph (1) Subject The topic of the resource Corr, Joseph M., Monsignor, 1900-1983. Catholic Church--United States--Clergy--20th century. Catholic Church--United States--Clergy--History. Catholic Church. Archdiocese of Philadelphia (Pa.) Portrait photographs--1940-1950. Portraits--1940-1950. Title A name given to the resource Rt. Rev. Monsignor Joseph M. Corr Language A language of the resource eng Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank">http://rightsstatements.org/vocab/NoC-US/1.0/</a> Format The file format, physical medium, or dimensions of the resource image/jpeg Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. Creator An entity primarily responsible for making the resource Phillips Studio. Date A point or period of time associated with an event in the lifecycle of the resource 1947 https://omeka.chrc-phila.org/files/original/cc3591935109051e358561e94625e760.jpg ff5ad7a5d8086d49f8ffc680a1add990 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Photographs Description An account of the resource The Photographs Collection contains numerous images of religious persons, events, and places relating to the history of the Archdiocese of Philadelphia and the Catholic Church on a whole. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Physical Dimensions The actual physical size of the original image 9" x 12" Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived Graphics Description An account of the resource Studio portrait photograph of Monsignor Joseph M. Corr, autographed in bottom right corner to Rev. George E. O'Donnell (note is not legible). Msgr. Corr was econome of St. Charles Borromeo Seminary, Overbrook, Pa. Identifier An unambiguous reference to the resource within a given context 100.2.1.Corr, Joseph (2) Subject The topic of the resource Corr, Joseph M., Monsignor, 1900-1983. Catholic Church--United States--Clergy--20th century. Catholic Church--United States--Clergy--History. Catholic Church. Archdiocese of Philadelphia (Pa.) Portrait photographs--1940-1950. Portraits--1940-1950. Title A name given to the resource Rt. Rev. Monsignor Joseph M. Corr Language A language of the resource eng Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank">http://rightsstatements.org/vocab/NoC-US/1.0/</a> Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. Format The file format, physical medium, or dimensions of the resource image/jpeg Creator An entity primarily responsible for making the resource Phillips Studio. Date A point or period of time associated with an event in the lifecycle of the resource 1947 https://omeka.chrc-phila.org/files/original/6cb8b716029ce03f7c0e98e8297e4f14.jpg d597cc9943cbed21e826ecf2ffb2629f Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Photographs Description An account of the resource The Photographs Collection contains numerous images of religious persons, events, and places relating to the history of the Archdiocese of Philadelphia and the Catholic Church on a whole. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Physical Dimensions The actual physical size of the original image 11" x 14" Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived Graphics Description An account of the resource Photograph portrait of Msgr. James J. Vallely, pastor of St. Patrick's Church in Philadelphia. Autographed to Rev. George O'Donnell: "To Fr. George E. O'Donnell in appreciation of a long and treasured friendship. James J. Vallely." Photographer's mark appears in bottom right corner. Identifier An unambiguous reference to the resource within a given context 100.2.1.Vallely, James Subject The topic of the resource O'Donnell, George E. (George Edward). Vallely, James Joseph, 1894-1973. Catholic Church--United States--Clergy--20th century. Catholic Church. Archdiocese of Philadelphia (Pa.) Portrait photographs--1940-1950. Portraits--1940-1950. St. Patrick's Church (Philadelphia, Pa.) Title A name given to the resource Msgr. James J. Vallely Language A language of the resource eng Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NKC/1.0/" target="_blank">http://rightsstatements.org/vocab/NKC/1.0/</a> Creator An entity primarily responsible for making the resource Phillips. Format The file format, physical medium, or dimensions of the resource image/jpeg Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. https://omeka.chrc-phila.org/files/original/7d9e0ff94b3c80fe5209b11dcd2d3525.jpg 273160de2f80782313f5f0611f25ee96 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Graphics Description An account of the resource The Graphics Collection contains numerous images of religious persons, events, and places relating to the history of the Archdiocese of Philadelphia and the Catholic Church on a whole. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Lithograph Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived Graphics Creator An entity primarily responsible for making the resource Pingret, Edouard, 1788-1875 Description An account of the resource Portrait lithograph of Cardinal of Bordeaux, France (1826-1836), first Bishop of Boston, Mass. (1808-1823), and Bishop of Montauban, France (1823-1926). Printed below lithograph: "Ed. Pingret, pina. Publie par Ed. Pingret. Maile scl." Printed in bottom left corner: "Paris, chez Rittner & Groupil, Boulev. Montmartre, 9." Printed in bottom right corner: "Boston et New-York, chez les Mds d'Estampes. Imp. par Chandon jeune." Identifier An unambiguous reference to the resource within a given context 100.2.1.Cheverus (5) Subject The topic of the resource Cheverus, Jean-Louis-Anne-Madeleine Lefebvre de, 1768-1836. Bishops--United States. Cardinals--France. Catholic Church--France--Clergy--19th century. Catholic Church--United States--Clergy--19th century. Catholic Church. Archdiocese of Bordeaux (France). Archdiocese of Boston (Mass.) Diocese of Montauban (France). Lithographs. Portraits. Title A name given to the resource Jean L. A. M. Lefebvre, Archeveque de Bordeaux Language A language of the resource fre Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank">http://rightsstatements.org/vocab/NoC-US/1.0/</a> Format The file format, physical medium, or dimensions of the resource image/jpeg Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. https://omeka.chrc-phila.org/files/original/1e0632cb8fad34e41faf8f095543a733.jpg 7dc78debf0860b4cb7581488e9315892 https://omeka.chrc-phila.org/files/original/12ec00dfa01bd435bf0c37c15b5215c7.tif 42c2724fc59f79cb62d60a0c3c5d9528 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Photographs Description An account of the resource The Photographs Collection contains numerous images of religious persons, events, and places relating to the history of the Archdiocese of Philadelphia and the Catholic Church on a whole. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Physical Dimensions The actual physical size of the original image 11" x 15" Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived Graphics Description An account of the resource Photograph of students of West Philadelphia Catholic High School for Boys, together with members of the faculty, in front of the Transfiguration School. Dated 6/12/17. Identifier An unambiguous reference to the resource within a given context 100.1.1.WEST C (02) Subject The topic of the resource Catholic Church. Archdiocese of Philadelphia (Pa.) Catholic high schools--Pennsylvania--Philadelphia--Pictorial works. Group portraits--1910-1920. Schoolchildren--Pennsylvania--Philadelphia--1910-1920. West Philadelphia Catholic High School for Boys (Philadelphia, Pa.) Title A name given to the resource West Phila. Catholic High School for Boys. Language A language of the resource eng Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NKC/1.0/" target="_blank">http://rightsstatements.org/vocab/NKC/1.0/</a> Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. Format The file format, physical medium, or dimensions of the resource image/jpeg Date A point or period of time associated with an event in the lifecycle of the resource 1917-06-12 Creator An entity primarily responsible for making the resource Pioneers. https://omeka.chrc-phila.org/files/original/d4109373bb8dd7945357672b663ac068.pdf 2f558b5c53f1dcbf0e1a1a12ee933793 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Pamphlets Description An account of the resource The Pamphlet Collection contains pamphlets and other printed materials relating to subjects of Catholic interest. There is also ephemeral material such as brochures, event programs, leaflets, and newspaper clippings. The material covers a wide range of topics relating to the history of the Catholic Church in the United States including Catholic individuals, doctrinal and theological matters, events effecting the Catholic Church and Catholic population, Catholic history in the United States, and Catholic opinions on political, social, and cultural affairs. Majority of the Pamphlet Collection has not be digitized. Please visit our <a href="http://chrcphila.pastperfectonline.com/" target="_blank">online catalog</a> for more information. Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Paper Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Six Social Documents of His Holiness Pope Pius XII Subject The topic of the resource Church and social problems -- Catholic Church -- Papal documents. Creator An entity primarily responsible for making the resource Pius, Pope; Catholic Church. Pope (1939-1958 : Pius XII) Publisher An entity responsible for making the resource available Our Sunday Visitor Press Date A point or period of time associated with an event in the lifecycle of the resource 1953 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank" rel="noopener">http://rightsstatements.org/vocab/NoC-US/1.0/</a> Format The file format, physical medium, or dimensions of the resource pdf Language A language of the resource eng Type The nature or genre of the resource Text Identifier An unambiguous reference to the resource within a given context P002.2673 Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. https://omeka.chrc-phila.org/files/original/649bf46c8ec2de903e83b1c25c8289d9.jpg c95bd6770cca8044c9847086c391d33a https://omeka.chrc-phila.org/files/original/17eb02231db3aa4b596edabfd84dbcdb.jpg d00a07d6d7b0e03e398656574f0871a3 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Photographs Description An account of the resource The Photographs Collection contains numerous images of religious persons, events, and places relating to the history of the Archdiocese of Philadelphia and the Catholic Church on a whole. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Physical Dimensions The actual physical size of the original image 10" x 13.5" Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived Graphics Creator An entity primarily responsible for making the resource Plard, Victor. Description An account of the resource Oval portrait photograph of Father John Kelly, pastor of St. Peter's Roman Catholic Church of Jersey City, NJ. Printed below photograph: "Victor Plard, Photographer, 150 Grand Str., Jersey City". According to notes inscribed on verso, the photograph was mailed to Reverend Thomas Middleton of Villanova, Pa., from Reverend P. Hennessy of Jersey City, NJ. Identifier An unambiguous reference to the resource within a given context 100.2.1.Kelly, John Subject The topic of the resource Kelly, John, Reverend, 1805-1866. Catholic Church--United States--Clergy--19th century. Catholic Church. Archdiocese of Newark (N.J.) Portrait photographs. Title A name given to the resource Reverend John Kelly Language A language of the resource eng Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank">http://rightsstatements.org/vocab/NoC-US/1.0/</a> Format The file format, physical medium, or dimensions of the resource image/jpeg Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. https://omeka.chrc-phila.org/files/original/d58f940c00200698a7b8aea849e92608.jpg 2a92dcca6b314bb1ec4980c61729026a Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Photographs Description An account of the resource The Photographs Collection contains numerous images of religious persons, events, and places relating to the history of the Archdiocese of Philadelphia and the Catholic Church on a whole. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Physical Dimensions The actual physical size of the original image 11" x 14" Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Creator An entity primarily responsible for making the resource Pohle, Frederick Description An account of the resource Portrait photograph of Cardinal Dennis Dougherty. Housed in folder. Photographer's mark below photograph reads "Pohle, Buffalo, N.Y." Identifier An unambiguous reference to the resource within a given context 1993.018.EOS021 Subject The topic of the resource Cardinals--United States--20th century. Catholic Church--United States--Clergy--20th century. Catholic Church. Archdiocese of Philadelphia (Pa.) Portrait photographs--1910-1920. Portraits--1910-1920. Dougherty, Dennis J. (Dennis Joseph), 1865-1951. Title A name given to the resource Cardinal Dougherty Language A language of the resource eng Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank">http://rightsstatements.org/vocab/NoC-US/1.0/</a> Format The file format, physical medium, or dimensions of the resource image/jpeg Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. https://omeka.chrc-phila.org/files/original/00e0628bc17f422689ec2bb6f61fb28b.jpg b46d8c65c807920fed0079b2c3b72ff7 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Photographs Description An account of the resource The Photographs Collection contains numerous images of religious persons, events, and places relating to the history of the Archdiocese of Philadelphia and the Catholic Church on a whole. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Physical Dimensions The actual physical size of the original image 11" x 14" Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Creator An entity primarily responsible for making the resource Pohle, Frederick. Description An account of the resource Large portrait photograph (profile) of Cardinal Dougherty. Housed in folder. Photographer's mark below photograph reads "Pohle, Buffalo, N.Y." Title devised by cataloger. Identifier An unambiguous reference to the resource within a given context 1993.018.EOS022 Subject The topic of the resource Cardinals--United States--20th century. Catholic Church--United States--Clergy--20th century. Catholic Church. Archdiocese of Philadelphia (Pa.) Portrait photographs--1910-1920. Portraits--1910-1920. Dougherty, Dennis J. (Dennis Joseph), 1865-1951. Title A name given to the resource Cardinal Dougherty Language A language of the resource eng Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank">http://rightsstatements.org/vocab/NoC-US/1.0/</a> Format The file format, physical medium, or dimensions of the resource image/jpeg Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. https://omeka.chrc-phila.org/files/original/d321124ac638239171251666a51a753e.pdf 4e304285c60712ae34857035222a7492 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Pamphlets Description An account of the resource The Pamphlet Collection contains pamphlets and other printed materials relating to subjects of Catholic interest. There is also ephemeral material such as brochures, event programs, leaflets, and newspaper clippings. The material covers a wide range of topics relating to the history of the Catholic Church in the United States including Catholic individuals, doctrinal and theological matters, events effecting the Catholic Church and Catholic population, Catholic history in the United States, and Catholic opinions on political, social, and cultural affairs. Majority of the Pamphlet Collection has not be digitized. Please visit our <a href="http://chrcphila.pastperfectonline.com/" target="_blank">online catalog</a> for more information. Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Print Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Al Smith's Record as Tammany Legislator and Governor Subject The topic of the resource Catholic Church--History--20th century. Smith, Alfred Emanuel, -- 1873-1944. Presidential candidates -- United States. Description An account of the resource Pamphlet on Al Smith's record as Tammany legislator and governor. Creator An entity primarily responsible for making the resource Poland, Orville S., 1889-1974. Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/UND/1.0/" target="_blank">http://rightsstatements.org/vocab/UND/1.0/</a><a href="http://rightsstatements.org/vocab/UND/1.0/"> </a> Format The file format, physical medium, or dimensions of the resource pdf Language A language of the resource eng Type The nature or genre of the resource Text Identifier An unambiguous reference to the resource within a given context P002.3176 Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. https://omeka.chrc-phila.org/files/original/8417c55e5978cff08a796cf0054aaa37.mp3 3b0d2dc5ca0aa766b75447b53a9869aa Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Phonograph Record Duration Length of time involved (seconds, minutes, hours, days, class periods, etc.) 00:07:22 Bit Rate/Frequency Rate at which bits are transferred (i.e. 96 kbit/s would be FM quality audio) 183kbps Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Pontifico Seminario Romano Maggiore: Side A "O Dolce Madre Amabile" side B "O Maria Quante Felice" Subject The topic of the resource Radio broadcasting--Religious aspects--Catholic Church. Description An account of the resource Pontifico Seminario Romano Maggiore: Side A "O Dolce Madre Amabile" side B "O Maria Quante Felice" Creator An entity primarily responsible for making the resource Pontifico Seminario Romano Maggiore. Source A related resource from which the described resource is derived AC 19990.038 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/" target="_blank" rel="noreferrer noopener">http://rightsstatements.org/vocab/InC/1.0/</a> Format The file format, physical medium, or dimensions of the resource mp3 Language A language of the resource lat Type The nature or genre of the resource Sound Identifier An unambiguous reference to the resource within a given context 1999.038.001 Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. https://omeka.chrc-phila.org/files/original/ca92cb6e6cf3e5dbe6af5d4621f9a2f2.mp3 033d00258e7e7293355ed3a1f79aa6b9 https://omeka.chrc-phila.org/files/original/ab2fa2fe4f97df379ae3e6de89b9fbff.mp3 b86c32035b77f05ed02ed4a07b0bf5b6 Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Audio cassette Transcription Any written text transcribed from a sound <div style="width: 750px; height: 300px; overflow: scroll;" transcription="" is="" inconsistent="" at="" times="" due="" to="" the="" ai="" being="" unable="" pick="" up="" switch="" between="" languages="" br=""> Side 1 [Transcription is inconsistent at times due to the AI being unable to pick up the switch between languages.] 1 00:00:30,000 --> 00:00:50,000 English, the Church of Jesus Christ is assembled for worship. 2 00:00:50,000 --> 00:01:04,000 Italian, la chiesa di Gesucristo si è convenuta per il culto divino. 3 00:01:04,000 --> 00:01:17,000 French, le peuple de Dieu ici réunis s'apprêtent maintenant à rendre un hommage particulier à Jésus-Christ. 4 00:01:17,000 --> 00:01:26,000 Slovenian, Cerkev Jezusa Kristusa svetih iz poslednjih dni Slovenije je izbrana za božjo službo. 5 00:01:28,000 --> 00:01:35,000 [AI unable to transcribe] 6 00:01:36,000 --> 00:01:42,000 Arabic. تم اختيار كنيسة يسوع المسيح لقديسي الأيام الأخيرة في سلوفينيا لخدمة الله. 7 00:01:42,000 --> 00:01:55,000 Mundo Hispánico. La Iglesia de Jesucristo está reunida para alabar a Dios. 8 00:01:55,000 --> 00:02:10,000 German. Das Volk unsres Herrn Jesus Christus hat sich zum Gottesdienst versammelt. 9 00:02:10,000 --> 00:02:14,600 My brothers and sisters in the Lord, 10 00:02:14,600 --> 00:02:17,800 the President of the United States. 11 00:02:17,800 --> 00:02:19,800 ♪♪ 12 00:02:19,800 --> 00:02:21,800 ♪♪ 13 00:02:21,800 --> 00:02:23,800 ♪♪ 14 00:02:23,800 --> 00:02:25,800 ♪♪ 15 00:02:25,800 --> 00:02:27,800 ♪♪ 16 00:02:27,800 --> 00:02:29,800 ♪♪ 17 00:02:29,800 --> 00:02:31,800 ♪♪ 18 00:02:31,800 --> 00:02:33,800 ♪♪ 19 00:02:33,800 --> 00:02:35,800 ♪♪ 20 00:02:35,800 --> 00:02:37,800 ♪♪ 21 00:02:37,800 --> 00:02:39,800 ♪♪ 22 00:02:39,800 --> 00:02:49,080 Eminence Cardinal Knox, Papal Leggett, for his holiness, Pope Paul, your Eminence Cardinal 23 00:02:49,080 --> 00:02:56,640 Kroll, distinguished clergy from all over the world, dear friends, I am deeply honored 24 00:02:56,640 --> 00:03:03,400 by your invitation to be with you for the conclusion of this 41st International Eucharistic 25 00:03:03,400 --> 00:03:09,520 Congress and to reiterate on behalf of all of the people of the United States 26 00:03:09,520 --> 00:03:16,920 of America, our most heartfelt welcome to our many guests from all over the world. 27 00:03:16,920 --> 00:03:24,800 It is an inspiring demonstration of all the world's hunger for peace and 28 00:03:24,800 --> 00:03:32,960 understanding that these Congresses are able to unite citizens of more than 100 29 00:03:32,960 --> 00:03:38,480 nations in common purpose and common prayer. 30 00:03:38,480 --> 00:03:46,180 It is fitting that you gather here in the city of brotherly love, where 200 years ago 31 00:03:46,180 --> 00:03:53,640 my country declared its national independence with a firm reliance on the protection of 32 00:03:53,640 --> 00:03:56,520 divine providence. 33 00:03:56,520 --> 00:04:03,600 reliance has never failed us and has been reinforced by the equally firm 34 00:04:03,600 --> 00:04:11,080 devotion of Americans to freedom of worship and freedom of conscience for 35 00:04:11,080 --> 00:04:17,040 all who have come to us throughout the centuries. 36 00:04:17,040 --> 00:04:32,320 These fundamental freedoms are not only written into our Constitution and our 37 00:04:32,320 --> 00:04:40,280 laws, but they are written in our hearts as well. On this occasion we celebrate 38 00:04:40,280 --> 00:04:45,280 the Church's contribution to building a more peaceful world. 39 00:04:45,280 --> 00:04:49,280 We salute you for giving depth and direction 40 00:04:49,280 --> 00:04:53,280 to the world community in every age. 41 00:04:53,280 --> 00:04:56,280 For millions of men and women... 42 00:04:56,280 --> 00:05:03,280 ... 43 00:05:03,280 --> 00:05:05,280 For millions of men and women, 44 00:05:05,280 --> 00:05:09,280 the Church has been the hospital for the soul. 45 00:05:09,280 --> 00:05:16,280 the schoolroom for the mind, and the safe depository for moral ideals. 46 00:05:16,280 --> 00:05:30,280 It has given unity and purpose to the affairs of man. 47 00:05:30,280 --> 00:05:39,280 It has been a vital institution for protecting and proclaiming the ultimate values of life itself. 48 00:05:39,280 --> 00:05:47,280 We are rightly concerned today about the rising tide of secularism across the world. 49 00:05:47,280 --> 00:05:56,280 I share your deep appreciation about the increased irreverence for life. 50 00:05:56,280 --> 00:06:17,400 life. 51 00:06:17,400 --> 00:06:45,600 The 52 00:06:45,600 --> 00:06:57,480 The supreme value of every person to whom life is given by God is a belief that comes 53 00:06:57,480 --> 00:07:04,880 to us from the Holy Scriptures confirmed by all the great leaders of the Church. 54 00:07:04,880 --> 00:07:12,520 commitment to the unique role of the family relationship is also basic to our 55 00:07:12,520 --> 00:07:15,000 faith. 56 00:07:23,160 --> 00:07:30,200 There are no adequate substitutes for father, mother, and children bound 57 00:07:30,200 --> 00:07:36,880 together in a loving commitment to nurture and to protect. No government, no 58 00:07:36,880 --> 00:07:42,080 matter how well-intentioned, can ever take the place of the family in the 59 00:07:42,080 --> 00:07:44,880 scheme of things. 60 00:07:52,000 --> 00:07:57,800 The family circle suggests a oneness similar to that of the church family and 61 00:07:57,800 --> 00:08:02,800 and that which we strive to achieve in the human family. 62 00:08:02,800 --> 00:08:07,800 I remember a poem that my mother taught me as a young boy 63 00:08:07,800 --> 00:08:11,800 by the great American poet Edwin Markham, 64 00:08:11,800 --> 00:08:15,800 which beautifully expresses the determination 65 00:08:15,800 --> 00:08:19,800 that we must move beyond tolerance to love. 66 00:08:19,800 --> 00:08:21,800 It goes like this. 67 00:08:21,800 --> 00:08:25,800 He drew a circle that shut me out. 68 00:08:25,800 --> 00:08:34,740 Heretic, rebel, a thing to flout, but Love and I had the wit to win. 69 00:08:34,740 --> 00:08:48,760 We drew a circle that took him in. 70 00:08:48,760 --> 00:08:54,540 I am moved that you have brought me in within this great circle 71 00:08:54,540 --> 00:09:00,500 today, and by the spirit of love and service that animates it, 72 00:09:00,500 --> 00:09:05,420 I hope that we all, whatever our country or creed, 73 00:09:05,420 --> 00:09:11,900 will continue to draw larger and larger circles until that day 74 00:09:11,900 --> 00:09:16,900 in his good time, when all God's people are one. 75 00:09:18,760 --> 00:09:23,760 As we work together for a better world, 76 00:09:35,220 --> 00:09:37,660 where our brothers and sisters are free 77 00:09:37,660 --> 00:09:40,340 from hunger and fear. 78 00:09:40,340 --> 00:09:44,620 Let us keep our hearts free from pride and hate 79 00:09:44,620 --> 00:09:47,980 in the spirit of this old familiar prayer 80 00:09:47,980 --> 00:09:50,420 of the good Saint Francis. 81 00:09:50,420 --> 00:09:55,100 Lord, make me an instrument of thy peace. 82 00:09:55,100 --> 00:09:59,560 Where there is hatred, let me sow love. 83 00:09:59,560 --> 00:10:02,580 Where there is injury, pardon. 84 00:10:02,580 --> 00:10:05,420 Where there is doubt, faith. 85 00:10:05,420 --> 00:10:08,780 Where there is despair, hope. 86 00:10:08,780 --> 00:10:12,100 Where there is darkness, light. 87 00:10:12,100 --> 00:10:16,540 Where there is sadness, joy. 88 00:10:16,540 --> 00:10:22,780 God bless, and may you have a safe journey to your homes. 89 00:10:22,780 --> 00:10:23,780 Thank you. 90 00:10:54,780 --> 00:11:15,980 Let us ask God to bless it and to keep us faithful to the spirit he has given us. 91 00:11:15,980 --> 00:11:26,940 God Almighty, creator of all life, of body and soul, we ask you to bless this water as 92 00:11:26,940 --> 00:11:36,940 we use it in faith, forgive our sins and save us from all illness and the power of evil. 93 00:11:36,940 --> 00:11:48,620 Lord, in your mercy, give us living water, always springing up as a fountain of salvation. 94 00:11:48,620 --> 00:11:56,940 Free us, body and soul, from every danger, and admit us to your presence in purity of 95 00:11:56,940 --> 00:11:58,620 heart. 96 00:11:58,620 --> 00:12:02,960 this through Christ our Lord. 97 00:12:11,720 --> 00:12:19,520 May Almighty God cleanse us of our sins and through the Eucharist we celebrate 98 00:12:19,520 --> 00:12:27,520 make us worthy to sit at his table in his heavenly kingdom. Amen. 99 00:12:28,520 --> 00:12:35,520 A message from His Holiness, Pope Paul VI. 100 00:12:35,520 --> 00:13:01,020 To you Americans, to you men and women from all parts of the world, assembled in the International 101 00:13:01,020 --> 00:13:04,340 Eucharistic Congress. 102 00:13:04,340 --> 00:13:09,620 It is the Bishop of Rome who speaks to you, 103 00:13:09,620 --> 00:13:13,020 the successor of the Apostle Peter, 104 00:13:13,020 --> 00:13:20,580 the Pope of the Catholic Church, to beaker of Christ on earth. 105 00:13:23,300 --> 00:13:30,900 He speaks to greet you, to assure you of his prayers, 106 00:13:30,900 --> 00:13:38,460 to have you hear in His voice the echo of Christ's Word, 107 00:13:38,460 --> 00:13:43,860 and thus, to some extent, to open up to you 108 00:13:43,860 --> 00:13:51,860 the deep meaning of the mystery that you are celebrating. 109 00:13:51,860 --> 00:13:57,780 We ask you to be silent, to be silent now, 110 00:13:57,780 --> 00:14:06,780 and to try to listen within yourselves to an inner proclamation. 111 00:14:06,780 --> 00:14:14,780 The Lord is saying, Be assured, I am with you. 112 00:14:14,780 --> 00:14:16,780 I am here. 113 00:14:16,780 --> 00:14:21,780 He is saying because this is my body. 114 00:14:21,780 --> 00:14:26,780 This is the cup of my blood. 115 00:14:26,780 --> 00:14:33,780 The mystery of his presence is thus enacted and celebrated. 116 00:14:33,780 --> 00:14:39,780 The mystery of his sacramental, material, and living presence. 117 00:14:39,780 --> 00:14:44,780 Jesus, the teacher of humanity, is here. 118 00:14:44,780 --> 00:14:47,780 He is calling for you. 119 00:14:47,780 --> 00:14:54,780 Yes, Jesus is calling to you, each one by name. 120 00:14:54,780 --> 00:15:01,780 The mystery of the Eucharist is, above all, a personal mystery. 121 00:15:01,780 --> 00:15:07,780 Personal because on His Divine Presence, the Presence of Christ, 122 00:15:07,780 --> 00:15:11,780 the Word of God made man. 123 00:15:11,780 --> 00:15:20,780 personal, because the Eucharist is meant for each of us. 124 00:15:20,780 --> 00:15:25,780 For this reason, Christ has become living bread, 125 00:15:25,780 --> 00:15:30,780 and is multiplied in the sacrament, 126 00:15:30,780 --> 00:15:35,780 in order to be accessible to every human being 127 00:15:35,780 --> 00:15:47,780 who receives Him worthily and who opens to Him the door of faith and love. 128 00:15:47,780 --> 00:15:51,780 The Eucharist is a mystery of life. 129 00:15:51,780 --> 00:15:54,780 Christ says, 130 00:15:54,780 --> 00:16:01,780 He who eats this bread shall live. 131 00:16:01,780 --> 00:16:13,620 The Eucharist is the mystery of suffering, yes, and a mystery of death, a mystery of 132 00:16:13,620 --> 00:16:23,060 redemptive passion, a mystery of sacrifice, consummated by Christ for our salvation. 133 00:16:23,060 --> 00:16:30,500 It is the mystery of the cross, reflected and commemorated in the sacrament which makes 134 00:16:30,500 --> 00:16:38,500 us shape in the last emulation in order to associate us in the resurrection. 135 00:16:38,500 --> 00:16:48,500 Today, in time, the Eucharist is the food for our earthly pilgrimage. 136 00:16:48,500 --> 00:16:57,500 Tomorrow, in the life of to come, it will be our everlasting happiness. 137 00:16:57,500 --> 00:17:06,500 This Eucharist is, therefore, a mystery of love. 138 00:17:06,500 --> 00:17:14,500 It makes all of us who eat the same bread into a single body, 139 00:17:14,500 --> 00:17:18,500 living by means of one spirit. 140 00:17:18,500 --> 00:17:22,500 It makes us one family, 141 00:17:22,500 --> 00:17:42,500 Brothers and sisters united in solidarity with one another and all of us dedicated to giving witness in mutual love to the fact that we really are the followers of Christ. 142 00:17:42,500 --> 00:17:53,500 May it always be this way, beloved brothers and sons and daughters, 143 00:17:53,500 --> 00:18:10,500 with our apostolic blessings in the name of the Father and the Son and of the Holy Spirit. Amen. 144 00:18:12,500 --> 00:18:41,340 A 145 00:18:41,340 --> 00:18:46,340 reading from the first book of Kings. 146 00:18:46,340 --> 00:18:53,340 Elijah went a day's journey into the desert, 147 00:18:53,340 --> 00:19:01,340 until he came to a broom tree and sat beneath it. 148 00:19:01,340 --> 00:19:05,340 He prayed for death. 149 00:19:05,340 --> 00:19:09,580 This is enough, O Lord. 150 00:19:09,580 --> 00:19:18,460 Take my life, for I am no better than my father's. 151 00:19:18,460 --> 00:19:26,300 He lay down and fell asleep under the broom tree. 152 00:19:26,300 --> 00:19:32,300 But then an angel touched him and ordered 153 00:19:32,300 --> 00:19:37,460 him to get up and eat. 154 00:19:37,460 --> 00:19:44,380 He looked, and there at his head was a hearth cake 155 00:19:44,380 --> 00:19:48,180 and a jug of water. 156 00:19:48,180 --> 00:19:55,660 After he ate and drank, he lay down again. 157 00:19:55,660 --> 00:20:02,620 But the angel of the Lord came back a second time, 158 00:20:02,620 --> 00:20:09,460 touched him, and ordered, get up and eat, 159 00:20:09,460 --> 00:20:16,380 else the journey will be too long for you. 160 00:20:16,380 --> 00:20:21,700 He got up, ate, and drank. 161 00:20:21,700 --> 00:20:32,700 Then strengthened by that food, he walked forty days and forty nights to the mountain 162 00:20:32,700 --> 00:20:36,340 of God, Oreb. 163 00:20:36,340 --> 00:20:38,940 This is the word of the Lord. 164 00:20:51,700 --> 00:21:01,700 Taste and see the goodness of the Lord. 165 00:21:01,700 --> 00:21:10,700 Taste and see the goodness of the Lord. 166 00:21:10,700 --> 00:21:17,420 You will feel it when you go down to Yahweh 167 00:21:17,420 --> 00:21:23,180 When you go down to the people 168 00:21:23,180 --> 00:21:27,500 Because powerfully 169 00:21:27,500 --> 00:21:37,980 His mercy has manifested itself upon us 170 00:21:37,980 --> 00:21:42,980 And the truth of the truth 171 00:21:42,980 --> 00:21:49,980 Remains forever 172 00:21:49,980 --> 00:21:59,980 Distant could be 173 00:21:59,980 --> 00:22:05,380 Lobe die aweale Volke, 174 00:22:05,380 --> 00:22:08,780 Irrschteme alle, 175 00:22:08,780 --> 00:22:12,380 Lobeis et in. 176 00:22:12,380 --> 00:22:16,780 Denn macht die Gwalteit 177 00:22:16,780 --> 00:22:19,980 Über uns seine Gnade 178 00:22:19,980 --> 00:22:23,380 Und seine Feue 179 00:22:23,380 --> 00:22:29,380 Errebt die Nefigkeit. 180 00:22:29,380 --> 00:22:38,380 T'es gentille, d'amour, n'est-ce pas, maman? 181 00:22:39,380 --> 00:22:42,380 L'oeil, oh oeil, 182 00:22:43,380 --> 00:22:48,380 Tout le peuple fait elle, 183 00:22:49,380 --> 00:22:51,380 Tout le pays, 184 00:22:52,380 --> 00:22:55,380 Fort et sans amour, 185 00:22:55,380 --> 00:23:07,380 Taste and see the goodness of the Lord. 186 00:23:17,380 --> 00:23:28,380 God, our God, glorify you in all the earth 187 00:23:28,380 --> 00:23:38,380 Give him honor and praise, all the human tribes 188 00:23:38,380 --> 00:23:46,380 For his mercy on us is known 189 00:23:46,380 --> 00:23:57,380 But the truth of Poinsk has never been found. 190 00:23:57,380 --> 00:24:07,380 The path of happiness is shown. 191 00:24:16,380 --> 00:24:29,320 A reading from the letter of Paul to the Ephesians. 192 00:24:29,320 --> 00:24:41,960 Do nothing to sadden the Holy Spirit with whom you were sealed against the day of redemption. 193 00:24:41,960 --> 00:24:54,640 rid of all bitterness, all passion and anger, harsh words, slander and malice of 194 00:24:54,640 --> 00:25:07,840 every kind. In place of these, be kind to one another, compassionate and mutually 195 00:25:07,840 --> 00:25:17,820 Be forgiving, just as God has forgiven you in Christ. 196 00:25:17,820 --> 00:25:25,820 Be imitators of God as his dear children. 197 00:25:25,820 --> 00:25:35,340 Follow the way of love, even as Christ loved you. 198 00:25:35,340 --> 00:25:41,340 He gave himself for us as an offering to God, 199 00:25:41,340 --> 00:25:46,340 a gift of pleasing fragrance. 200 00:25:46,340 --> 00:25:50,340 This is the word of the Lord. 201 00:25:50,340 --> 00:25:52,340 Thanks be to God. 202 00:25:52,340 --> 00:26:17,980 Alleluia, alleluia, alleluia, alleluia. 203 00:26:17,980 --> 00:26:24,460 Alleluia. 204 00:26:24,460 --> 00:26:41,500 Wisdom, let us stand and listen to holy gospel according to Saint John. 205 00:26:41,500 --> 00:26:47,260 Let us be attentive. 206 00:26:47,260 --> 00:26:53,660 The Jews started to murmur in protest 207 00:26:53,660 --> 00:27:00,940 because Jesus claimed, I am the bread that 208 00:27:00,940 --> 00:27:03,740 came down from heaven. 209 00:27:03,740 --> 00:27:20,740 They kept saying, is this not Jesus, the son of Joseph? 210 00:27:20,740 --> 00:27:32,300 So do we not know his father and his mother? 211 00:27:32,300 --> 00:27:39,300 How can he claim to have come down from heaven? 212 00:27:45,020 --> 00:27:51,020 Stop your murmuring, Jesus told them. 213 00:27:51,020 --> 00:27:58,020 No one can come to me unless the Father who sent me 214 00:27:58,020 --> 00:28:04,520 Who sent me draws him. 215 00:28:04,520 --> 00:28:15,020 I will raise him up on the last day. 216 00:28:15,020 --> 00:28:20,520 It is written in the prophets, 217 00:28:20,520 --> 00:28:26,020 They shall all be taught by God. 218 00:28:26,020 --> 00:28:41,020 Everyone who has heard the Father and learned from him comes to me. 219 00:28:41,020 --> 00:28:47,580 Not that anyone has seen the Father. 220 00:28:47,580 --> 00:28:55,300 Only the one who is from God has seen the Father. 221 00:28:59,020 --> 00:29:08,860 Let me firmly assure you, he who believes has eternal life. 222 00:29:11,020 --> 00:29:16,020 I am the bread of life. 223 00:29:16,020 --> 00:29:29,020 Your ancestors ate manna in the desert, but they all died. 224 00:29:29,020 --> 00:29:36,020 This is the bread that comes down from heaven 225 00:29:36,020 --> 00:29:44,700 for a man to eat and never die. 226 00:29:44,700 --> 00:29:49,500 I, myself, am the living bread. 227 00:29:49,500 --> 00:29:51,980 Come down from heaven. 228 00:29:54,980 --> 00:30:02,140 If anyone eats this bread, he shall live forever. 229 00:30:06,020 --> 00:30:12,020 This is the end of side one. To hear side two, turn the cassette over now. &nbsp</div> <div style="width: 750px; height: 300px; overflow: scroll;" transcription="" is="" inconsistent="" at="" times="" due="" to="" the="" ai="" being="" unable="" pick="" up="" switch="" between="" languages="" br="">Side 2 [Transcription is inconsistent at times due to the AI being unable to pick up the switch between languages.] 1 00:00:00,000 --> 00:00:27,000 The bread I will give is my flesh for the life of the world. 2 00:00:27,000 --> 00:00:51,520 On this solemn and a joyous occasion of the Statio Orbis, dear people of God, the liturgy 3 00:00:51,520 --> 00:01:01,380 of the 19th Sunday of the year invites us to taste and see the goodness of the Lord. 4 00:01:01,380 --> 00:01:10,580 For this we require firm faith to recognize Christ, the Bread of Life, who gives us in 5 00:01:10,580 --> 00:01:19,740 the Eucharist His flesh for the life of the world. Nourished by such heavenly food, we 6 00:01:19,740 --> 00:01:28,740 we can, like Elijah, complete our pilgrimage to the mountain of God, following the way 7 00:01:28,740 --> 00:01:35,220 of love, even as Christ loved us. 8 00:01:35,220 --> 00:01:42,780 In today's Gospel we have the central part of Christ's Eucharistic discourse which 9 00:01:42,780 --> 00:01:50,140 occupies most of chapter 6 of St. John's Gospel. 10 00:01:50,140 --> 00:01:59,300 Biblical scholars point out that it is a characteristic of St. John's Gospel to present, together 11 00:01:59,300 --> 00:02:07,940 with the historical sense of the words spoken by Jesus, the deeper meaning which Christians 12 00:02:07,940 --> 00:02:16,520 could understand because of their faith and liturgical life, but which would often be 13 00:02:16,520 --> 00:02:23,440 beyond the comprehension of his immediate hearers. 14 00:02:23,440 --> 00:02:27,680 This is particularly true of Christ's words, 15 00:02:27,680 --> 00:02:32,800 I am the bread come down from heaven. 16 00:02:32,800 --> 00:02:41,720 The people who have witnessed the multiplication of the loaves and fishes fail to rise above 17 00:02:41,720 --> 00:02:46,640 the practical value of the miracle for them. 18 00:02:46,640 --> 00:02:54,920 Their vision was limited to material and political advantages. 19 00:02:54,920 --> 00:03:00,920 gospel opens with their protest because Jesus claimed, 20 00:03:00,920 --> 00:03:04,920 I am the bread come down from heaven. 21 00:03:04,920 --> 00:03:09,920 They kept saying, is this not Jesus the son of Joseph? 22 00:03:09,920 --> 00:03:12,920 Do we not know his father and mother? 23 00:03:12,920 --> 00:03:16,920 How can he claim to come down from heaven? 24 00:03:16,920 --> 00:03:20,920 Jesus does not answer their protest, 25 00:03:20,920 --> 00:03:27,920 but continues to insist that they respond to God's grace and believe in Him. 26 00:03:27,920 --> 00:03:34,920 To John, who wrote the marvellous prologue to his Gospel, 27 00:03:34,920 --> 00:03:39,920 affirming that the Word was made flesh and dwelt amongst us, 28 00:03:39,920 --> 00:03:49,920 the protest of the Jews at Capernaum must have seemed in retrospect extremely limited and earthly. 29 00:03:49,920 --> 00:03:57,920 So it appears to Christians who share John's faith for Jesus' words, 30 00:03:57,920 --> 00:04:01,920 I am the bread come down from heaven. 31 00:04:01,920 --> 00:04:08,920 In fact, they turn our thoughts to the sublime mystery of the Incarnation, 32 00:04:08,920 --> 00:04:13,920 for that is the way Christ came down from heaven. 33 00:04:13,920 --> 00:04:22,920 The Son of God, the Word, was conceived by the Holy Spirit and born of the Virgin Mary. 34 00:04:22,920 --> 00:04:29,920 Cardinal Newman, for whom the Incarnation was the greatest of miracles, 35 00:04:29,920 --> 00:04:40,920 while still an Anglican, affirmed that Mary's part in the Incarnation strengthens our faith in that mystery. 36 00:04:40,920 --> 00:04:50,280 Nothing, he says, is so calculated to impress on our minds that Christ is really partaker 37 00:04:50,280 --> 00:04:59,240 of our nature, and in all respects man saved sin only, as to associate him with the thought 38 00:04:59,240 --> 00:05:06,720 of her by whose ministration he became our brother. 39 00:05:06,720 --> 00:05:15,200 St Bonaventure, reflecting on the providential part assigned to the Blessed Virgin Mary in 40 00:05:15,200 --> 00:05:23,680 the mystery of the Incarnation and her consequent relationship with the whole work of redemption, 41 00:05:23,680 --> 00:05:31,440 stresses the importance of Mary's patronage for fruitful participation in the Eucharistic 42 00:05:31,440 --> 00:05:32,440 mysteries. 43 00:05:32,440 --> 00:05:38,440 In a sermon on Corpus Christi, he declares, 44 00:05:38,440 --> 00:05:43,440 Only by the patronage of the Blessed Virgin Mary 45 00:05:43,440 --> 00:05:48,440 is the excellence of this sacrament obtained. 46 00:05:48,440 --> 00:05:52,440 And for this reason, just as through her 47 00:05:52,440 --> 00:05:56,440 is given to us the most sacred body 48 00:05:56,440 --> 00:06:00,440 which was manifested to us and born from her womb, 49 00:06:00,440 --> 00:06:06,440 so should it be offered and received through her hands. 50 00:06:06,440 --> 00:06:13,440 May our Blessed Mother, whom Elizabeth called blessed on account of her believing, 51 00:06:13,440 --> 00:06:21,440 obtain for us a deep and vital faith in the mystery of the Eucharist. 52 00:06:21,440 --> 00:06:32,440 In the final verse of today's Gospel, there is a clear transition to the Eucharistic theme. 53 00:06:32,440 --> 00:06:35,440 Jesus declares, 54 00:06:35,440 --> 00:06:41,440 The bread I will give is my flesh for the life of the world. 55 00:06:41,440 --> 00:06:52,440 Our Saviour asserts clearly and unequivocally that the heavenly bread of which He is now speaking is His flesh. 56 00:06:52,440 --> 00:06:59,440 This is the Eucharist, His flesh given to us under the species of bread. 57 00:06:59,440 --> 00:07:04,440 This is the sublime gift Christ has given His Church. 58 00:07:04,440 --> 00:07:09,440 This is the reason for our presence here today. 59 00:07:09,440 --> 00:07:18,800 Let us examine a little more closely the significance of these words spoken by Christ. 60 00:07:18,800 --> 00:07:20,600 Jesus says, 61 00:07:20,600 --> 00:07:25,400 The bread I will give is my flesh. 62 00:07:25,400 --> 00:07:30,960 Let us pay particular attention to the word give in this context. 63 00:07:30,960 --> 00:07:34,680 It has a sacrificial connotation. 64 00:07:34,680 --> 00:07:38,360 It means to give up to death. 65 00:07:38,360 --> 00:07:48,400 In John 3, verse 16, we read God so loved the world that He gave His only begotten Son 66 00:07:48,400 --> 00:07:54,080 so that those who believe in Him may not perish. 67 00:07:54,080 --> 00:08:01,080 Saint Paul in that part of the epistle to the Ephesians that forms the second reading 68 00:08:01,080 --> 00:08:10,000 today recalls the sacrifice of Christ who gave himself for us an offering to God a gift 69 00:08:10,000 --> 00:08:18,520 of pleasing fragrance. Jesus, in the words we quoted therefore, is referring to his own 70 00:08:18,520 --> 00:08:28,400 sacrifice on the cross. That is why the Apostle tells the Ephesians, follow the way of love 71 00:08:28,400 --> 00:08:35,460 even as Christ loved you. These words echo the new commandment given by our 72 00:08:35,460 --> 00:08:40,860 Savior himself, love one another as I have loved you. 73 00:08:40,860 --> 00:08:48,900 Saint Paul exhorts his readers to act in accordance with their dignity as sons of 74 00:08:48,900 --> 00:08:57,540 God, redeemed by Christ and sealed by the Holy Spirit. Do nothing, he says, to sadden 75 00:08:57,540 --> 00:09:05,020 the Holy Spirit with whom you were sealed against the day of redemption. 76 00:09:05,020 --> 00:09:13,000 For this reason he urges them to get rid of all bitterness, all passion, harsh words, 77 00:09:13,000 --> 00:09:16,080 slander of every kind. 78 00:09:16,080 --> 00:09:24,520 He then adds a positive program saying, in place of these, be kind to one another, compassionate 79 00:09:24,520 --> 00:09:31,720 and mutually forgiving, just as God has forgiven you in Christ. 80 00:09:31,720 --> 00:09:35,880 Christ taught His disciples the Lord's Prayer 81 00:09:35,880 --> 00:09:42,600 and instilled into them the idea that they could ask the Father's forgiveness 82 00:09:42,600 --> 00:09:48,160 in the measure that they forgave others their offences. 83 00:09:48,160 --> 00:09:53,040 The same Divine Master also laid down the principle 84 00:09:53,040 --> 00:09:59,520 that anyone bringing a gift to the altar, and there remembering that his brother had 85 00:09:59,520 --> 00:10:09,120 something against him, must leave his gift at the altar, go and be reconciled, and then, 86 00:10:09,120 --> 00:10:15,240 and only then, come and offer his gift. 87 00:10:15,240 --> 00:10:21,640 What a different place the world would be if all of us who are Christians lived at the 88 00:10:21,640 --> 00:10:30,620 the Eucharist in this way. Truly then, Christ would achieve through us the program contained 89 00:10:30,620 --> 00:10:37,320 in the words of today's Gospel. The bread I will give is my flesh for the life of the 90 00:10:37,320 --> 00:10:48,040 world. Jesus, having affirmed that He will offer His own body in sacrifice, goes on to 91 00:10:48,040 --> 00:10:57,200 specify the purpose for the life of the world. This purpose is indeed all-embracing, without 92 00:10:57,200 --> 00:11:07,380 limitations of class and nation and culture, but is for all mankind in every age and clime 93 00:11:07,380 --> 00:11:16,440 until the end of time. After His passion, death and resurrection, Christ sent His life-giving 94 00:11:16,440 --> 00:11:24,560 Spirit upon His disciples and through the same Spirit set up His body which is the Church 95 00:11:24,560 --> 00:11:28,920 as the universal sacrament of salvation. 96 00:11:28,920 --> 00:11:35,760 Our blessed Lord wants His Church to be a sign and instrument of union with God and 97 00:11:35,760 --> 00:11:39,960 of the unity of all mankind. 98 00:11:39,960 --> 00:11:46,080 He has endowed this Church with the sacraments and especially the Blessed Eucharist which 99 00:11:46,080 --> 00:11:54,320 which contains the Church's entire spiritual wealth, namely Christ Himself, our Pasch, 100 00:11:54,320 --> 00:12:02,440 and the living bread which gives life to man, that flesh which is given life and gives life 101 00:12:02,440 --> 00:12:06,040 through the Spirit. 102 00:12:06,040 --> 00:12:15,520 The Statia Orbis is the focal point, the culminating event of an international Eucharistic Congress. 103 00:12:15,520 --> 00:12:23,520 It is at this moment the place of worship of the Universal Church of the whole world, 104 00:12:23,520 --> 00:12:32,520 uniting us in bonds of faith with the Holy Father and with millions of our brothers throughout the world. 105 00:12:32,520 --> 00:12:39,520 As such, it constitutes a challenge to each of us here present 106 00:12:39,520 --> 00:12:48,720 to be conscious of the mission of the Church to the whole world as the universal sacrament of salvation. 107 00:12:48,720 --> 00:12:55,760 Each one of us can share in this vision and in this universal mission 108 00:12:55,760 --> 00:13:01,440 by accepting this challenge in our own lives and circumstances. 109 00:13:01,440 --> 00:13:08,400 The Eucharistic sacrifice, which is the source and summit of the whole of the Church's worship 110 00:13:08,400 --> 00:13:14,880 and of the Christian life will be the epicenter. 111 00:13:14,880 --> 00:13:20,960 At the same time we must remember that the celebration of the Eucharist, 112 00:13:20,960 --> 00:13:25,280 the celebration of Christ's total giving of Himself, 113 00:13:25,280 --> 00:13:30,480 if it is to be genuine and complete, should lead us to various works of 114 00:13:30,480 --> 00:13:34,960 charity and mutual help as well as to missionary 115 00:13:34,960 --> 00:13:46,000 activity and different forms of Christian witness. This may seem an arduous program, 116 00:13:46,000 --> 00:13:52,560 but let us be conscious of the power of the Eucharist to serve our every need, and like 117 00:13:52,560 --> 00:14:00,200 the heavenly nourishment provided for Elijah, to enable us to reach the end of our pilgrimage, 118 00:14:00,200 --> 00:14:08,400 mountain of God. May we remember too that bonds of charity link us with millions of 119 00:14:08,400 --> 00:14:17,680 others who strive to see and serve Christ in their lives. In this way we can all become 120 00:14:17,680 --> 00:14:24,880 humble instruments for the realization of Christ's plan to give his flesh for the life 121 00:14:24,880 --> 00:14:33,360 of the world and in the words of Pope Paul to satisfy as he alone can all the 122 00:14:33,360 --> 00:14:38,920 hungers of the human family. In the name of the Father and of the Son and of the 123 00:14:38,920 --> 00:14:42,240 Holy Spirit, Amen. 124 00:14:42,600 --> 00:14:51,040 Brothers and sisters, call out to our Father who yearns to satisfy the hungers 125 00:14:51,040 --> 00:14:58,040 of his children, he will draw us to Jesus, the bread of life. 126 00:15:21,040 --> 00:15:23,040 We pray to you, Lord. 127 00:15:51,040 --> 00:15:59,040 Raise up leaders who will speak your word of freedom and justice. 128 00:15:59,040 --> 00:16:09,040 Create a new heart in whoever is enslaved by prejudice and oppression. 129 00:16:09,040 --> 00:16:12,040 We pray to you, Lord. 130 00:16:12,040 --> 00:16:14,040 give us this day our daily bread, 131 00:16:16,300 --> 00:16:17,260 and forgive us our trespasses as we forgive those who trespass 132 00:16:17,260 --> 00:16:19,260 against us. 133 00:16:33,460 --> 00:16:36,200 Give us the spirit through which the word has been made flesh for 134 00:16:36,200 --> 00:16:40,300 the salvation of the world, that your Church should be the sign 135 00:16:40,300 --> 00:16:42,300 We pray to you, Lord. 136 00:16:42,300 --> 00:16:45,300 Lord, hear our prayer. 137 00:16:45,300 --> 00:16:54,300 Señor, danos la oportunidad de ver y saborear las riquezas de tu creación, 138 00:16:54,300 --> 00:17:03,300 de razas y culturas, de jóvenes y viejos, de hombre y mujer. 139 00:17:03,300 --> 00:17:05,300 Te lo pedimos, Señor. 140 00:17:05,300 --> 00:17:08,300 We pray to you, Lord. 141 00:17:08,300 --> 00:17:28,300 Apri i nostri occhi e le nostre orecchie, alla magnificenza della tua opera. 142 00:17:28,300 --> 00:17:48,300 Fa' che la fede nella vita eterna sia la luce di verità e di giudizio ti preghiamo, O Signore. 143 00:17:49,300 --> 00:17:51,300 We pray to you, Lord. 144 00:17:52,300 --> 00:17:54,300 Lord, hear our prayer. 145 00:17:54,300 --> 00:18:01,300 We pray to you, Lord. 146 00:18:01,300 --> 00:18:08,300 We pray to you, Lord. 147 00:18:08,300 --> 00:18:12,420 and the fear of the unknown. 148 00:18:12,420 --> 00:18:16,840 Defend us from the darkness. 149 00:18:16,840 --> 00:18:19,560 We ask of you. 150 00:18:19,560 --> 00:18:22,140 We pray to you, Lord. 151 00:18:22,140 --> 00:18:25,060 Lord, hear our prayer. 152 00:18:25,060 --> 00:18:30,200 Let us be filled with the love, 153 00:18:30,200 --> 00:18:32,400 the passion, 154 00:18:32,400 --> 00:18:35,040 and the hope. 155 00:18:35,040 --> 00:18:56,660 We pray to you, Lord. 156 00:18:56,660 --> 00:19:02,120 We pray to you, Lord. 157 00:19:02,120 --> 00:19:12,120 Father in heaven you have made us for yourself. Our hearts are restless until they rest in you. 158 00:19:12,120 --> 00:19:20,120 Fulfill this longing through Jesus, the bread of life, so that we may witness to him who 159 00:19:20,120 --> 00:19:28,480 alone satisfies the hungers of the human family. By the power of your spirit, lead us to the 160 00:19:28,480 --> 00:19:37,280 heavenly table where we may feast on the vision of your glory forever and ever. 161 00:20:28,480 --> 00:20:35,480 of the free and the home of the brave. 162 00:20:35,480 --> 00:20:44,480 Hail to thee, O'er the land of the free and the home 163 00:20:44,480 --> 00:20:47,480 of the brave. 164 00:20:47,480 --> 00:20:53,460 and the hope of every soul. 165 00:20:53,460 --> 00:20:59,440 Lord of lords, in whom the best joy, 166 00:20:59,440 --> 00:21:06,440 in the body and the blood, we will 167 00:21:06,440 --> 00:21:12,920 give to all the faithful. 168 00:21:12,920 --> 00:21:17,400 His own self for heavenly food. 169 00:21:20,900 --> 00:21:26,400 Hail, all hail, the host of heaven! 170 00:21:26,400 --> 00:21:32,380 Stands his heav'n-born Lord on the way. 171 00:21:32,380 --> 00:21:38,380 As the light of life he shone there, 172 00:21:38,380 --> 00:21:47,820 of the realms of endless day, and the powers of heaven 173 00:21:47,820 --> 00:21:56,300 may vanish as the darkness clears away. 174 00:22:08,380 --> 00:22:23,380 ♪♪ 175 00:22:23,380 --> 00:22:29,380 And His feet on six feet shall go, 176 00:22:29,380 --> 00:22:35,380 Shall go in the sleepless night. 177 00:22:35,380 --> 00:22:41,380 He'll raise the true of Christ's eyes, 178 00:22:41,380 --> 00:22:47,380 As with sincere joys they cry, 179 00:22:47,380 --> 00:23:03,300 Alleluia, Alleluia, Alleluia, Lord, have mercy. 180 00:23:03,300 --> 00:23:10,760 Brothers and sisters in Christ, one word 181 00:23:10,760 --> 00:23:15,280 would be inadequate, and a million words 182 00:23:15,280 --> 00:23:21,960 insufficient to express our gratitude to Almighty God 183 00:23:21,960 --> 00:23:24,720 for the blessings of this Congress. 184 00:23:24,720 --> 00:23:29,520 We thank him for having kept the umbrella over our heads. 185 00:23:29,520 --> 00:23:32,680 And if he wants to soak us now, we're willing. 186 00:23:32,680 --> 00:23:50,760 My deep thanks to the President for accepting the invitation and staying to the conclusion 187 00:23:50,760 --> 00:23:52,760 of this ceremony. 188 00:23:52,760 --> 00:24:07,700 To their eminences and their excellencies, the cardinals and bishops, from our own country 189 00:24:07,700 --> 00:24:12,200 and from so many countries, our profound thanks to you. 190 00:24:12,200 --> 00:24:15,200 and praise and celebrants to the religious. 191 00:24:15,200 --> 00:24:35,480 And to all of those on the various committees whom I have chided and tried to stimulate, 192 00:24:35,480 --> 00:24:41,760 I want to assure you that I can never be sufficiently grateful. 193 00:24:41,760 --> 00:24:43,680 You were not just good. 194 00:24:43,680 --> 00:24:45,600 You were superb. 195 00:24:45,600 --> 00:24:56,320 I thank you not only for your work, 196 00:24:56,320 --> 00:25:01,840 but above all for radiating in your work the love of Christ. 197 00:25:01,840 --> 00:25:03,960 For all of this, I am grateful. 198 00:25:03,960 --> 00:25:05,240 Thank you. 199 00:25:05,240 --> 00:25:07,240 And may the good Lord bless you. 200 00:25:18,240 --> 00:25:26,240 The Lord of earth and heaven has assembled you before him this day 201 00:25:26,240 --> 00:25:30,240 to celebrate this Statue Orbis. 202 00:25:30,240 --> 00:25:34,240 May he fill you with the blessings of heaven. 203 00:25:34,240 --> 00:25:36,240 Amen. 204 00:25:36,240 --> 00:25:43,240 God the Father wills that all His children, scattered throughout the world, 205 00:25:43,240 --> 00:25:47,240 become one family in His Son. 206 00:25:47,240 --> 00:25:53,240 May He make you His temple, the dwelling place of His Holy Spirit. 207 00:25:53,240 --> 00:25:55,240 Amen. 208 00:25:55,240 --> 00:26:02,240 May God free you from every bond of sin, dwell within you, and give you joy. 209 00:26:02,240 --> 00:26:08,240 May you live with Him forever in the company of all His saints. 210 00:26:08,240 --> 00:26:10,240 Amen. 211 00:26:10,240 --> 00:26:16,240 May Almighty God bless you, the Father and the Son and the Holy Spirit. 212 00:26:16,240 --> 00:26:18,240 Amen. 213 00:26:48,240 --> 00:26:58,220 Christ is our ruler, Christ is our Lord and Redeemer. 214 00:27:03,720 --> 00:27:14,200 For we excel only Thee, Lord, through every land and nation, 215 00:27:14,200 --> 00:27:25,180 For in your kingdom, Lord divine, alone we find salvation. 216 00:27:25,180 --> 00:27:30,660 Christ is our Savior! 217 00:27:30,660 --> 00:27:36,140 Christ is our true Lord! 218 00:27:36,140 --> 00:27:41,120 Christ Jesus, Lord and Redeemer. 219 00:27:47,600 --> 00:27:52,100 To you and to your church's safety, 220 00:27:52,100 --> 00:27:57,600 we pledge our hearts' oblation. 221 00:27:57,600 --> 00:28:02,580 Until he pours your thrones, we sing, 222 00:28:02,580 --> 00:28:08,560 In endless jubilation. 223 00:28:08,560 --> 00:28:14,040 Christ, Jesus, victor! 224 00:28:14,040 --> 00:28:19,020 Christ, Jesus, ruler! 225 00:28:19,020 --> 00:28:24,500 Christ, Jesus, Lord and Redeemer!</div> Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Statio Orbis - Papal Mass Subject The topic of the resource Catholic Church--Pennsylvania--Philadelphia--History--20th century. Archdiocese of Philadelphia (Pa.)--History. Radio broadcasting--Religious aspects--Catholic Church. Creator An entity primarily responsible for making the resource Pope Paul VI James Cardinal Know Date A point or period of time associated with an event in the lifecycle of the resource 1976-08-08 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/">http://rightsstatements.org/vocab/InC/1.0/</a> Format The file format, physical medium, or dimensions of the resource mp3 Language A language of the resource eng Type The nature or genre of the resource Sound Identifier An unambiguous reference to the resource within a given context MC80_41IEC_cassette_22 Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. https://omeka.chrc-phila.org/files/original/4c62093fd3f003cc39d1afa318756417.mp3 75d27b8c5978b6e0a5c6a6b97e3d948d Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Phonograph Record Duration Length of time involved (seconds, minutes, hours, days, class periods, etc.) 00:01:36 Bit Rate/Frequency Rate at which bits are transferred (i.e. 96 kbit/s would be FM quality audio) 202kbps Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource side 1 Fr. George Powell: Conclusion from large record on Greek Catholics, side 2 blank Subject The topic of the resource Catholic Church--Pennsylvania--Philadelphia--History--20th century. Archdiocese of Philadelphia (Pa.)--History. Catholic Interracial Council. Race relations. Radio broadcasting--Religious aspects--Catholic Church. Description An account of the resource side 1 Fr. George Powell: Conclusion from large record on Greek Catholics, side 2 blank Creator An entity primarily responsible for making the resource Powell, George. Source A related resource from which the described resource is derived Catholic Interracial Council -- MC68 Date A point or period of time associated with an event in the lifecycle of the resource 1952-03-30 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/" target="_blank">http://rightsstatements.org/vocab/InC/1.0/</a> Format The file format, physical medium, or dimensions of the resource mp3 Language A language of the resource eng Type The nature or genre of the resource Sound Identifier An unambiguous reference to the resource within a given context 1990.082.MC78.B7.F8 Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. https://omeka.chrc-phila.org/files/original/8db40a9bf91ef6755a838a30bdf040e2.pdf 8d05e346bebe5e9e9208fa3fddcb0bf8 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Correspondence Description An account of the resource Letters sent and received from various Manuscript Collections Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Letter Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Letter to Reverend McDermott, from Archbishop Prendergast, 08/05/1916 Subject The topic of the resource Prendergast Correspondence. Catholic Church--Pennsylvania--Philadelphia--History--20th century. Archdiocese of Philadelphia (Pa.)--History. Description An account of the resource Letter to Reverend McDermott, from Archbishop Prendergast, forbidding the publication of a document Creator An entity primarily responsible for making the resource Prendergast, Edmond F. (Edmond Francis), 1843-1918. Source A related resource from which the described resource is derived Prendergast, Edmond Francis - MC 77 Date A point or period of time associated with an event in the lifecycle of the resource 1916-08-05 Format The file format, physical medium, or dimensions of the resource pdf Language A language of the resource eng Type The nature or genre of the resource Text Identifier An unambiguous reference to the resource within a given context Prendergast.72.210 Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank">http://rightsstatements.org/vocab/NoC-US/1.0/</a> https://omeka.chrc-phila.org/files/original/fbfb248c133ee25c65419f3500586644.jpg c47ac3ab0fc12e6c5bcdae93d9d64aca Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Photographs Description An account of the resource The Photographs Collection contains numerous images of religious persons, events, and places relating to the history of the Archdiocese of Philadelphia and the Catholic Church on a whole. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Physical Dimensions The actual physical size of the original image 19" x 9" Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Creator An entity primarily responsible for making the resource Quaker Photo Service Co. Description An account of the resource Photograph of the dinner honoring Cardinal Dougherty's Golden Jubilee. Photograph of the dinner program has been added to the bottom right corner, reading "Dinner to His Eminence Dennis Cardinal Dougherty on the occasion of his Golden Jubilee in the priesthood, The Bellevue-Stratford, May 30th 1940". Photographer's mark reads "Quaker Photo Service Co., Philadelphia Penna." Identifier An unambiguous reference to the resource within a given context 1993.018.OS065 Subject The topic of the resource Banquet camera photographs--1940-1950. Banquets--Philadelphia--Pennsylvania--20th century. Catholic Church--Anniversaries--20th century. Catholic Church--United States--Clergy--20th century. Catholic Church. Archdiocese of Philadelphia (Pa.) Dougherty, Dennis J. (Dennis Joseph), 1865-1951. Title A name given to the resource Dennis Cardinal Dougherty Golden Jubilee Dinner Language A language of the resource eng Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NKC/1.0/" target="_blank">http://rightsstatements.org/vocab/NKC/1.0/</a> Format The file format, physical medium, or dimensions of the resource image/jpeg Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. Date A point or period of time associated with an event in the lifecycle of the resource 1940-05-30 https://omeka.chrc-phila.org/files/original/f9243c4d1a57c037dccec805a4be7c28.JPG a4e9b946500995d536be195d548e40a8 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Pamphlets Description An account of the resource The Pamphlet Collection contains pamphlets and other printed materials relating to subjects of Catholic interest. There is also ephemeral material such as brochures, event programs, leaflets, and newspaper clippings. The material covers a wide range of topics relating to the history of the Catholic Church in the United States including Catholic individuals, doctrinal and theological matters, events effecting the Catholic Church and Catholic population, Catholic history in the United States, and Catholic opinions on political, social, and cultural affairs. Majority of the Pamphlet Collection has not be digitized. Please visit our <a href="http://chrcphila.pastperfectonline.com/" target="_blank">online catalog</a> for more information. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived Graphics-Miscellaneous Creator An entity primarily responsible for making the resource Queen, James Fuller, 1820 or 1821-1886. Duval, P. S. Description An account of the resource Certificate of membership of Martin I. J. Griffin into the Sodality of St. Joseph's Church. Dated April 15, 1866. Printed below certificate: "J. Queen del. Lith of Duval, Williams & Duval. Pha." Lithograph shows the Blessed Virgin Mary and scenes showing church services where young men and young women are "received into the Sodality" of the Blessed Virgin Mary. Identifier An unambiguous reference to the resource within a given context 2010.047.091 Subject The topic of the resource Griffin, Martin I. J. (Martin Ignatius Joseph), 1842-1911. Catholic Church--Societies, etc. Sodality of the Blessed Virgin Mary. St. Joseph's Church. Title A name given to the resource The Director and Prefect of St. Joseph's Church, Philada. To all who shall see the present letters. Greetings in the Lord. Language A language of the resource eng Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank">http://rightsstatements.org/vocab/NoC-US/1.0/</a> Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. Date A point or period of time associated with an event in the lifecycle of the resource 1866-04-15 Format The file format, physical medium, or dimensions of the resource image/jpeg https://omeka.chrc-phila.org/files/original/0d233521cbf07bdf2b843de4d0905660.jpg 953f224ec38e96c46e95482060c200a1 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Graphics Description An account of the resource The Graphics Collection contains numerous images of religious persons, events, and places relating to the history of the Archdiocese of Philadelphia and the Catholic Church on a whole. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Lithograph Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived Graphics-Miscellaneous Creator An entity primarily responsible for making the resource Queen, Jas. (James), 1824-approximately 1877. Duval, P. S. Description An account of the resource Color lithograph of a bird's eye view of the buildings of the Great Central Fair in Philadelphia, with the Cathedral of SS. Peter and Paul on the left hand side. Printed below lithograph: "Drawn from Nature & on Stone by James Queen. Printed in all Colors by P. S. Duval & Son, Phila." Identifier An unambiguous reference to the resource within a given context 2010.047.115 Subject The topic of the resource Bird's-eye view prints--1860-1870. Chromolithographs--1860-1870. Fairs--Pennsylvania--Philadelphia. Great Central Fair for the U.S. Sanitary Commission (1864 : Philadelphia, Pa.) Logan Square (Philadelphia, Pa.)--Pictorial works. Title A name given to the resource Buildings of the Great Central Fair, in Aid of the U.S. Sanitary Commission. Logan Square, Philadelphia, June 1864. Language A language of the resource eng Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank">http://rightsstatements.org/vocab/NoC-US/1.0/</a> Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. Date A point or period of time associated with an event in the lifecycle of the resource 1864-06 Format The file format, physical medium, or dimensions of the resource image/jpeg https://omeka.chrc-phila.org/files/original/0503dd45381ba16b90b26331cfab5965.jpg 1034d630891925d2ce3c287f224a6966 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Photographs Description An account of the resource The Photographs Collection contains numerous images of religious persons, events, and places relating to the history of the Archdiocese of Philadelphia and the Catholic Church on a whole. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Physical Dimensions The actual physical size of the original image 20" x 16" Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived Photographs-Miscellaneous Creator An entity primarily responsible for making the resource R. Newell & Son. Description An account of the resource Photograph of unidentified building. Photographer's stamp appears in bottom left corner. Identifier An unambiguous reference to the resource within a given context 2016.008.04 Subject The topic of the resource Buildings--Pictorial works. Photographs--1900-1910. Title A name given to the resource Unidentified brick building Language A language of the resource eng Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NKC/1.0/" target="_blank">http://rightsstatements.org/vocab/NKC/1.0/</a> Format The file format, physical medium, or dimensions of the resource jpeg Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. https://omeka.chrc-phila.org/files/original/18c56e6d46d45cb97c032ea9c570bf30.jpg 9735b8dd1eb3f27281e33278befaa5dc Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Graphics Description An account of the resource The Graphics Collection contains numerous images of religious persons, events, and places relating to the history of the Archdiocese of Philadelphia and the Catholic Church on a whole. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Map Physical Dimensions The actual physical size of the original image 38.5 x 28.5 inches Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource A Map of the United States of America Showing a Part of the Role Played by Catholics in its Discovery, Exploration, Development and Defense Subject The topic of the resource Catholics--History--Pictorial works. Maps. Description An account of the resource A detailed map including Canada, the U.S., Mexico, Cuba, Dominican Republic, and Puerto Rico, depicting the history of Catholic influence in these geographic areas. Additional events, buildings, and historical figures line the edges of the map. The map was conceived and researched by Mary Bell Glennan of Norfolk, VA, and by William M. Campbell of Philadelphia. It was fact checked by Leo F. Stock of the Carnegie Institution of Washington, sponsored by the Catholic Daughters of America, and printed by Rand McNally & Company. Printed in bottom left of map: "Copyright 1941 Mary Bell Glennan". Printed in bottom center of map: "Printed by Rand McNally & Company. Chicago, New York, San Francisco." Creator An entity primarily responsible for making the resource Rand McNally and Company. Date A point or period of time associated with an event in the lifecycle of the resource 1941 Contributor An entity responsible for making contributions to the resource Glennan, Mary Bell. Stock, Leo Francis, 1878-1954. Campbell, William M. Catholic Daughters of the Americas. Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/">http://rightsstatements.org/vocab/NoC-US/1.0/</a><a href="http://rightsstatements.org/page/InC/1.0/?language=en" target="_blank"> </a> Type The nature or genre of the resource Image Identifier An unambiguous reference to the resource within a given context 2010.047.125 Date Copyrighted Date of copyright. 1941 Extent The size or duration of the resource. 1 print Format The file format, physical medium, or dimensions of the resource image/jpeg Language A language of the resource eng Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. https://omeka.chrc-phila.org/files/original/debb4d04695e5a884c5300c84cb998be.jpg 055c837f24a9609ab077e40fb1f12e10 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Church Buildings Description An account of the resource The Church Buildings Collection contains numerous images of churches, institutions, and places relating to the history of the Archdiocese of Philadelphia and the Catholic Church on a whole. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Physical Dimensions The actual physical size of the original image 14.5" x 12" Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Creator An entity primarily responsible for making the resource Rau, William Herman, 1855-1920 Description An account of the resource Large photograph of interior of the Cathedral of SS. Peter & Paul. Title devised by cataloger. Photographer's mark appears on verso. Identifier An unambiguous reference to the resource within a given context 1993.018.OS005 Subject The topic of the resource Cathedral of St. Peter & Paul (Philadelphia, Pa.) Catholic Church. Archdiocese of Philadelphia (Pa.) Church buildings--Pennsylvania--Philadelphia--Pictorial works. Philadelphia (Pa.)--Buildings, structures, etc.--Pictorial works. Photographs. Title A name given to the resource Interior of Cathedral of SS. Peter & Paul Language A language of the resource eng Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank">http://rightsstatements.org/vocab/NoC-US/1.0/</a> Format The file format, physical medium, or dimensions of the resource image/jpeg Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. https://omeka.chrc-phila.org/files/original/473a572e159352e325f53f225df97482.jpg 487f74eee48a20d2a347cdb41fb49af0 https://omeka.chrc-phila.org/files/original/1dcf7bd670120611460dd544b41e9a33.jpg fa27d6606956abd7433ab46f6c5b74ce Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Church Buildings Description An account of the resource The Church Buildings Collection contains numerous images of churches, institutions, and places relating to the history of the Archdiocese of Philadelphia and the Catholic Church on a whole. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Physical Dimensions The actual physical size of the original image 14" x 12" Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived Graphics Creator An entity primarily responsible for making the resource Rau, William Herman, 1855-1920. Description An account of the resource Photograph of altar at St. Francis de Sales Church, Philadelphia, Pa., arranged for solemn Pontifical Mass, Nov. 12, 1916. Notes on verso read: "Presented by Father Lallou to A.C.H.S." and "Compliments of J. E. O'Brien, #1703 Walnut Street". Title taken from verso. Identifier An unambiguous reference to the resource within a given context 100.1.1.FRA (PH) (5) Subject The topic of the resource Altars--Pictorial works. Catholic Church. Archdiocese of Philadelphia (Pa.) Church buildings--Pennsylvania--Philadelphia--Pictorial works. Church decoration and ornament. Photographs--1910-1920. Saint Francis de Sales Church (Philadelphia, Pa.) Title A name given to the resource The altar at St. Francis de Sales' Church arranged for Solemn Pontifical Mass, November 12th, 1916 Language A language of the resource eng Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank">http://rightsstatements.org/vocab/NoC-US/1.0/</a> Format The file format, physical medium, or dimensions of the resource image/jpeg Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. Date A point or period of time associated with an event in the lifecycle of the resource 1916-11-12 https://omeka.chrc-phila.org/files/original/815d8e9114fcb5fb8673dd41195bcea8.jpg 41b5c6b96e098c769da3c30f33ad7015 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Church Buildings Description An account of the resource The Church Buildings Collection contains numerous images of churches, institutions, and places relating to the history of the Archdiocese of Philadelphia and the Catholic Church on a whole. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Physical Dimensions The actual physical size of the original image 14" x 20" Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived Graphics Creator An entity primarily responsible for making the resource Rau, William Herman, 1855-1920. Description An account of the resource Photograph of interior of St. Veronica's Church, Philadelphia. Photographer's stamp appears in bottom right corner. Identifier An unambiguous reference to the resource within a given context 100.1.1.VER (03) Subject The topic of the resource Altars--Pictorial works. Catholic Church. Archdiocese of Philadelphia (Pa.) Church buildings--Pennsylvania--Philadelphia--Pictorial works. Philadelphia (Pa.)--Buildings, structures, etc.--Pictorial works. St. Veronica Church (Philadelphia, Pa.) Title A name given to the resource St. Veronica's Church, Philadelphia Language A language of the resource eng Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank">http://rightsstatements.org/vocab/NoC-US/1.0/</a> Format The file format, physical medium, or dimensions of the resource image/jpeg Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. https://omeka.chrc-phila.org/files/original/057e94f31d80f47023f1072595c835f5.tif 019d77e0de9d2536e6bd0bd39b75445b https://omeka.chrc-phila.org/files/original/ffd915d8147e0e4ed1b525f277877091.jpg 169da2d7ed6ba7e107c7cefd70aa22cd Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Church Buildings Description An account of the resource The Church Buildings Collection contains numerous images of churches, institutions, and places relating to the history of the Archdiocese of Philadelphia and the Catholic Church on a whole. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Physical Dimensions The actual physical size of the original image 11.5" x 15" Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived Graphics Creator An entity primarily responsible for making the resource Rau, William Herman, 1855-1920. Description An account of the resource Photograph of exterior of St. Veronica's Church, Philadelphia, with parisoners leaving Mass. Photographer's stamp appears in bottom right corner. Title taken from verso. Identifier An unambiguous reference to the resource within a given context 100.1.1.VER (04) Subject The topic of the resource Catholic Church. Church buildings--Pennsylvania--Philadelphia--Pictorial works. Philadelphia (Pa.)--Buildings, structures, etc.--Pictorial works. St. Veronica Church (Philadelphia, Pa.) Archdiocese of Philadelphia (Pa.) Title A name given to the resource New Church of St. Veronica, 1909. Built by Father Donnelly Language A language of the resource eng Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank">http://rightsstatements.org/vocab/NoC-US/1.0/</a> Format The file format, physical medium, or dimensions of the resource image/jpeg Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. Date A point or period of time associated with an event in the lifecycle of the resource 1909 https://omeka.chrc-phila.org/files/original/b8404790253c691502fe571a4cfefb47.JPG bb881baf4c036e2e4f4458dd0d932d50 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Church Buildings Description An account of the resource The Church Buildings Collection contains numerous images of churches, institutions, and places relating to the history of the Archdiocese of Philadelphia and the Catholic Church on a whole. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Physical Dimensions The actual physical size of the original image 18" x 22" Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived Photographs-Miscellaneous Creator An entity primarily responsible for making the resource Rau, William Herman, 1855-1920. Description An account of the resource Exterior view of St. James Church, Philadelphia. Identifier An unambiguous reference to the resource within a given context 2010.085.07 Subject The topic of the resource Archdiocese of Philadelphia (Pa.) Catholic Church. St. James Church. Philadelphia (Pa.)--Buildings, structures, etc.--Pictorial works. Title A name given to the resource St. James Church, Philadelphia. Language A language of the resource eng Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank">http://rightsstatements.org/vocab/NoC-US/1.0/</a> Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. Format The file format, physical medium, or dimensions of the resource image/jpeg https://omeka.chrc-phila.org/files/original/a0acd17a00d1a027625b5c773d204889.JPG de83b0d740a63b32a3aecdf19ecfe6da Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Photographs Description An account of the resource The Photographs Collection contains numerous images of religious persons, events, and places relating to the history of the Archdiocese of Philadelphia and the Catholic Church on a whole. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Physical Dimensions The actual physical size of the original image 18" x 22" Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived Photographs-Miscellaneous Creator An entity primarily responsible for making the resource Rau, William Herman, 1855-1920. Description An account of the resource Interior view of St. James Church, Philadelphia, looking toward the altar. Identifier An unambiguous reference to the resource within a given context 2010.085.08 Subject The topic of the resource Archdiocese of Philadelphia (Pa.) Catholic Church. St. James Church. Philadelphia (Pa.)--Buildings, structures, etc.--Pictorial works. Title A name given to the resource St. James Church, Philadelphia. Language A language of the resource eng Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank">http://rightsstatements.org/vocab/NoC-US/1.0/</a> Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. Format The file format, physical medium, or dimensions of the resource image/jpeg https://omeka.chrc-phila.org/files/original/981ebab6147da88b03413205e4e89f0d.jpg b8117ea6af26c16e516903b030736699 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Church Buildings Description An account of the resource The Church Buildings Collection contains numerous images of churches, institutions, and places relating to the history of the Archdiocese of Philadelphia and the Catholic Church on a whole. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Physical Dimensions The actual physical size of the original image 10" x 12" Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived Graphics Description An account of the resource Photograph of St. Mary's Church, Lancaster, Pa. Printed below photograph: "Reading & Rote, Photographers, 33 East King St., Lancaster, Pa." Title taken from verso. Identifier An unambiguous reference to the resource within a given context 100.1.1.MAR (LAN) (4) Subject The topic of the resource Catholic Church. Diocese of Harrisburg (Pa.) Church buildings--Pennsylvania--Lancaster--Pictorial works. Lancaster (Pa.)--Buildings, structures, etc.--Pictorial works. St. Mary's Catholic Church (Lancaster, Pa.) Title A name given to the resource St. Mary's Church, Lancaster, Pa. Language A language of the resource eng Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NKC/1.0/" target="_blank">http://rightsstatements.org/vocab/NKC/1.0/</a> Creator An entity primarily responsible for making the resource Reading & Rote. Format The file format, physical medium, or dimensions of the resource image/jpeg Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. https://omeka.chrc-phila.org/files/original/78a2b387946728afd1d75779d7bb3c70.JPG fc7d9cca48066257b5b99bda60b10a75 https://omeka.chrc-phila.org/files/original/0516c1570583233b55ac4ffb9c581f46.JPG 802e0b2f3d6d5776ca1511c0de22fe87 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Church Buildings Description An account of the resource The Church Buildings Collection contains numerous images of churches, institutions, and places relating to the history of the Archdiocese of Philadelphia and the Catholic Church on a whole. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Lithograph Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived Graphics-Lithographs Creator An entity primarily responsible for making the resource Rease, W. H. Description An account of the resource Lithograph of St. Patrick's Church in Cambridge, N.Y. Signed in bottom right corner: "Lith. by W.H. Rease, Phila." Inscribed below lithograph: "about 1868. In care of the Augustinian Fathers". Identifier An unambiguous reference to the resource within a given context 2011.002.14b 2011.002.14a Subject The topic of the resource Cambridge (N.Y.)--Buildings, structures, etc.--Pictorial works. Catholic Church--New York (State)--History--19th century. Catholic Church. Diocese of Albany (N.Y.) Lithographs--1860-1870. St. Patrick's Church (Cambridge, N.Y.) Church buildings--New York (State)--Cambridge--Pictorial works. Title A name given to the resource St. Patrick's Church and Presbytery, Cambridge, Wash. Co., N.Y. Language A language of the resource eng Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank">http://rightsstatements.org/vocab/NoC-US/1.0/</a> Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. Date A point or period of time associated with an event in the lifecycle of the resource ca. 1868 Format The file format, physical medium, or dimensions of the resource image/jpeg https://omeka.chrc-phila.org/files/original/2abf472747fdcb7c66f950bfe3629cf6.pdf 5ad99c29146955fc249fc617b7aa530d Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Correspondence Description An account of the resource Letters sent and received from various Manuscript Collections Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Letter Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Letter to Archbishop Wood, from Stephen S. Remak, attorney, 11/09/1875 Subject The topic of the resource Wood Correspondence. Catholic Church--Pennsylvania--Philadelphia--History--19th century. Archdiocese of Philadelphia (Pa.)--History. Description An account of the resource Letter to Archbishop Wood, from Stephen S. Remak, attorney, case of Commonwealth v. Blasius Pistorius. Creator An entity primarily responsible for making the resource Remak, Stephen S., 1821-1890. Source A related resource from which the described resource is derived Wood, Archbishop James - MC 75 Date A point or period of time associated with an event in the lifecycle of the resource 1875-11-09 Format The file format, physical medium, or dimensions of the resource pdf Language A language of the resource eng Type The nature or genre of the resource Text Identifier An unambiguous reference to the resource within a given context Wood.52.323con Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank">http://rightsstatements.org/vocab/NoC-US/1.0/</a> https://omeka.chrc-phila.org/files/original/550c0ee3db7369ed169e5ed28b496bd6.mp3 05f02eb1759fb161d515202313e26444 Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Transcription Any written text transcribed from a sound <div style="width: 750px; height: 300px; overflow: scroll;" 1="" br="">00:00:00,000 --> 00:00:09,320 I am the chairman of this meeting, which means I'm not allowed to make a speech.   2 00:00:09,320 --> 00:00:15,640 The choice was very cunningly contrived.   3 00:00:15,640 --> 00:00:23,360 I have been given a sheaf of biographical material about the consultants and participants   4 00:00:23,360 --> 00:00:29,560 in the symposium.   5 00:00:29,560 --> 00:00:33,320 I won't share the information with you.   6 00:00:33,320 --> 00:00:37,840 First of all, it would take time, and secondly, it's always an insult to a participant to   7 00:00:37,840 --> 00:00:43,440 tell people who he is because you're to assume that he's extremely well-known or he wouldn't   8 00:00:43,440 --> 00:00:46,320 have been invited.   9 00:00:46,320 --> 00:00:53,280 My function is to make sure that he doesn't speak more than the time allotted to him.   10 00:00:53,280 --> 00:00:59,000 So really, when you come right down to the ball fact, but I'm here to make trouble for   11 00:00:59,000 --> 00:01:00,000 myself.   12 00:01:00,000 --> 00:01:11,000 I will identify the people who will be speaking to us, saving for last the identification   13 00:01:11,000 --> 00:01:16,040 of the principal speaker.   14 00:01:16,040 --> 00:01:24,960 I will ask if at the brief identification I make of each, the speaker will kindly stand   15 00:01:24,960 --> 00:01:28,640 so you'll later recognize him when he's introduced.   16 00:01:28,640 --> 00:01:35,240 I won't have to bore you and discuss him by giving a long description of him before he   17 00:01:35,240 --> 00:01:40,280 stands up to speak.   18 00:01:40,320 --> 00:01:51,240 First of all, we have with us as one of the respondents, which means legitimate hecklers,   19 00:01:51,240 --> 00:01:54,400 Mr. Philip J. Scharper.   20 00:01:54,400 --> 00:02:00,160 Mr. Scharper and I are old friends, and we worked together on the pastoral constitution   21 00:02:00,160 --> 00:02:01,680 of Vatican Council II.   22 00:02:01,680 --> 00:02:07,080 So any of you who have an argument with that particular chapter of the Vatican Council,   23 00:02:07,080 --> 00:02:15,040 the fault is either Phil's or mine, and probably both of us because we usually agreed.   24 00:02:15,040 --> 00:02:22,840 He has a wide career in the field of writing, of editing, public speaking, the intellectual   25 00:02:22,840 --> 00:02:26,720 life generally.   26 00:02:26,720 --> 00:02:29,240 And we're delighted to have him with us.   27 00:02:29,240 --> 00:02:31,240 Phil, did you stand up?   28 00:02:31,240 --> 00:02:32,240 Good.   29 00:02:32,240 --> 00:02:43,720 Well, after you've patiently with me, these mics throw me off, and I never know which   30 00:02:43,720 --> 00:02:48,340 way to throw my voice.   31 00:02:48,340 --> 00:02:55,680 We have with us the Reverend Arthur Simon, who's a Lutheran clergyman of the Missouri   32 00:02:55,680 --> 00:02:56,680 Synod.   33 00:02:56,680 --> 00:03:00,560 That, by the way, is the good one.   34 00:03:00,560 --> 00:03:06,440 And he is the executive director of Bread for the World, which makes his presence here   35 00:03:06,440 --> 00:03:10,880 today particularly appropriate.   36 00:03:10,880 --> 00:03:15,680 His latest book is entitled Bread for the World.   37 00:03:15,680 --> 00:03:28,200 Mr. Simon, will you stand up, please?   38 00:03:28,200 --> 00:03:37,080 We have with us also among the respondents Monsignor Joseph Harnett, who through no   39 00:03:37,080 --> 00:03:44,400 fault of his was born in Philadelphia and educated at St. Giles Seminary in Philadelphia   40 00:03:44,400 --> 00:03:54,480 and then at the Major Roman Seminary in Rome, from which he has his doctorate.   41 00:03:54,480 --> 00:04:02,040 He has been with the Catholic Relief Service since 1947 and represented the Catholic Relief   42 00:04:02,040 --> 00:04:09,200 Service at the World Food Program in Rome and the UN Food and Agricultural Organization   43 00:04:09,200 --> 00:04:10,200 in Rome.   44 00:04:10,200 --> 00:04:16,000 I have a particular affection for Monsignor Harnett because he's the one through whom   45 00:04:16,000 --> 00:04:23,980 I'm able to transmit, as through a conduit, contributions to good works in those parts   46 00:04:23,980 --> 00:04:30,380 of the world which the United States law forbids you to give money to because you can't   47 00:04:30,380 --> 00:04:32,860 claim the tax exemption.   48 00:04:32,860 --> 00:04:37,340 And we can be generous, but you've got to pay for it.   49 00:04:37,340 --> 00:04:43,460 Monsignor Harnett helps out on that.   50 00:04:43,460 --> 00:04:48,460 Monsignor?   51 00:04:48,460 --> 00:04:55,580 Monsignor Mary Evelyn Dragan, Sisters of Notre Dame, is currently serving as educational   52 00:04:55,580 --> 00:04:59,620 consultant with the Catholic Relief Services.   53 00:04:59,620 --> 00:05:04,980 And she has recently been named the first director of the Bread for the World Educational   54 00:05:04,980 --> 00:05:12,500 Fund, which aims at putting concern for hunger solidly into the international commitments   55 00:05:12,500 --> 00:05:15,460 of Christian universities and colleges.   56 00:05:15,460 --> 00:05:20,260 I can't imagine any more important work or, therefore, any more important person.   57 00:05:20,260 --> 00:05:30,420 Sister, will you stand, please?   58 00:05:30,420 --> 00:05:38,540 Mr. John R. Hunting is present as a resource person.   59 00:05:38,540 --> 00:05:42,620 That means a person whose brain you pick.   60 00:05:42,780 --> 00:05:48,940 And he comes qualified to have his brains picked because his entire business career   61 00:05:48,940 --> 00:05:54,900 has been in the banking industry, but culminated in his appointment as chairman and chief executive   62 00:05:54,900 --> 00:06:00,980 officer of the First Pennsylvania Bank and First Pennsylvania Corporation.   63 00:06:00,980 --> 00:06:07,060 He's active in civic and educational affairs among his many memberships of the American   64 00:06:07,100 --> 00:06:13,300 Israeli Chamber of Commerce and the Greater Philadelphia Chamber of Commerce.   65 00:06:13,300 --> 00:06:20,100 His master's degree is in economics, and he lives in Jenkintown, right outside the city.   66 00:06:20,100 --> 00:06:28,500 Would you stand up, please?   67 00:06:28,500 --> 00:06:32,180 Another resource person is Dr. Lawrence Bell.   68 00:06:32,700 --> 00:06:37,660 Dr. Bell obtained his doctorate in economics from Harvard, which makes him intellectually   69 00:06:37,660 --> 00:06:45,140 respectable, and is currently the professor of economics at St. Joseph's College in Philadelphia,   70 00:06:45,140 --> 00:06:49,220 which means he put his respectability to work.   71 00:06:49,220 --> 00:06:57,820 He participated in the World Food Conference in Rome in 1974 and the seminar in cooperatives   72 00:06:57,820 --> 00:07:01,740 in Sweden in 1975.   73 00:07:01,740 --> 00:07:07,060 He's been involved in a number of college enterprises dealing with the problem of world   74 00:07:07,060 --> 00:07:08,060 hunger.   75 00:07:08,060 --> 00:07:17,700 Would you stand up, please, Mr. Bell?   76 00:07:17,700 --> 00:07:25,580 Mr. Sam Blaske is substituting for Mr. Ed Pizak, whose name is on your programs.   77 00:07:25,740 --> 00:07:32,620 Mr. Blaske is a lawyer who has spent many years associated with the food industry.   78 00:07:32,620 --> 00:07:38,980 Currently serving as manager of special projects at Mrs. Paul's Kitchens, Mr. Blaske earlier   79 00:07:38,980 --> 00:07:46,020 served as associate director of the Academy of Food Marketing at St. Joseph's College,   80 00:07:46,020 --> 00:07:47,380 Philadelphia.   81 00:07:47,380 --> 00:07:53,240 After some years in term with the federal program of consumer education in Washington,   82 00:07:53,240 --> 00:07:59,000 he returned to Philadelphia to work with his home industry, where he continues his   83 00:07:59,000 --> 00:08:12,040 interest in nutrition and nutrition education.   84 00:08:12,040 --> 00:08:21,760 Our speaker for the afternoon has extremely impressive credentials.   85 00:08:21,760 --> 00:08:31,400 Father J. Brian Herr is associate secretary for international justice and peace at the   86 00:08:31,400 --> 00:08:35,000 United States Catholic Conference.   87 00:08:35,000 --> 00:08:40,920 He's a visiting lecturer in social ethics at the seminary in Boston.   88 00:08:40,920 --> 00:08:47,840 He served as a member of the papal delegation at the General Assembly of the United Nations   89 00:08:47,840 --> 00:08:52,680 and an advisor to the American bishops in an extremely difficult task at the Senate   90 00:08:52,680 --> 00:08:56,160 of 1974.   91 00:08:56,160 --> 00:09:05,560 He has published widely and in all cases on subjects bound up with the preoccupation of   92 00:09:05,560 --> 00:09:10,840 this afternoon's meeting.   93 00:09:10,840 --> 00:09:18,960 His most important qualification is that he was born in Boston, where in fact the American   94 00:09:18,960 --> 00:09:22,760 Revolution began.   95 00:09:22,760 --> 00:09:29,800 This thought is not widely accepted, but nonetheless, Father Gibbie, to the contrary, notwithstanding,   96 00:09:29,800 --> 00:09:35,320 the nation was established in Philadelphia, but the revolution began in Boston.   97 00:09:35,320 --> 00:09:39,520 And so did the ecological problem, because we threw a bunch of tea into the harbor and   98 00:09:39,520 --> 00:09:45,080 that was the beginning of the whole business that brings us here together.   99 00:09:45,080 --> 00:09:48,120 We should have given the tea away.   100 00:09:48,120 --> 00:09:55,000 There were people who needed it then.   101 00:09:55,000 --> 00:10:07,520 Father Herr.   102 00:10:07,520 --> 00:10:10,880 I want to thank His Eminence for that kind introduction, and since I know he is watching   103 00:10:10,880 --> 00:10:16,260 the clock, I will move immediately to my prepared text.   104 00:10:16,260 --> 00:10:20,840 The task I have been assigned this afternoon is to do a work of moral analysis on some   105 00:10:20,840 --> 00:10:24,660 of the proposed solutions to the world food crisis.   106 00:10:24,660 --> 00:10:29,160 As I approach this task, I have taken for myself certain guidelines.   107 00:10:29,160 --> 00:10:34,400 First, the guideline laid down by Professor James Gustafson, professor of Christian ethics   108 00:10:34,400 --> 00:10:36,320 at Chicago University.   109 00:10:36,640 --> 00:10:41,560 Gustafson argues that the moralist, when he approaches a question of social morality,   110 00:10:41,560 --> 00:10:44,240 must approach it through the shape of the problem.   111 00:10:44,240 --> 00:10:49,680 That is to say, there is no ethical response that is apart from the technical data of the   112 00:10:49,680 --> 00:10:50,680 problem.   113 00:10:50,680 --> 00:10:56,480 Secondly, Gustafson argues that, in fact, there is neither any purely moral answer to   114 00:10:56,480 --> 00:11:00,340 a problem or any purely technical answer to a problem.   115 00:11:00,340 --> 00:11:04,600 Every moral answer must be articulated in terms of the framework of the nature of the   116 00:11:04,600 --> 00:11:06,640 issue one discusses.   117 00:11:06,640 --> 00:11:13,160 And every technical answer has its moral premises, its biases, its values, the way it weighs   118 00:11:13,160 --> 00:11:16,860 the characteristics of the problem that we confront.   119 00:11:16,860 --> 00:11:20,720 So I will try and move through the presentation in the following steps.   120 00:11:20,720 --> 00:11:24,360 First, some discussion on the shape of the food problem.   121 00:11:24,360 --> 00:11:30,760 Secondly, a moral analysis of the structure of some of the solutions proposed for the   122 00:11:30,760 --> 00:11:31,760 problem.   123 00:11:31,920 --> 00:11:37,760 Thirdly, a brief discussion on the sources of Christian resources as we as Christians   124 00:11:37,760 --> 00:11:43,280 come together with others in the world to deal with a common problem, the hungry in   125 00:11:43,280 --> 00:11:49,680 our midst and the food we have to share with the hungry and with those close to us.   126 00:11:49,680 --> 00:11:52,640 First, a discussion of the shape of the problem.   127 00:11:52,640 --> 00:11:57,640 I think what's important is to stress the nature of the food problem, is to situate   128 00:11:57,640 --> 00:12:00,680 it in the landscape of world politics.   129 00:12:00,680 --> 00:12:05,920 The food problem is one of those issues that today is described as a transnational problem.   130 00:12:05,920 --> 00:12:10,280 That is to say, the problem cuts across every nation in the globe.   131 00:12:10,280 --> 00:12:12,720 No nation is insulated from it.   132 00:12:12,720 --> 00:12:19,880 It touches all nations and there is no single nation that can solve it by itself.   133 00:12:19,880 --> 00:12:25,300 Transnational problems have taken on a new visibility in the international system today.   134 00:12:25,300 --> 00:12:30,640 One can trace a whole series of United Nations conferences since the early 60s, all of which   135 00:12:30,640 --> 00:12:34,920 have tried to identify the transnational problems of the day.   136 00:12:34,920 --> 00:12:39,760 There have been the UNCTAD conferences on trade and development, transnational issues,   137 00:12:39,760 --> 00:12:44,400 the UN Conference on the Environment, the UN Conference on Population, on Food, on the   138 00:12:44,400 --> 00:12:47,000 Law of the Sea, and on women's issues.   139 00:12:47,000 --> 00:12:52,160 None of those issues is contained within any single country and there is no country, no   140 00:12:52,160 --> 00:12:59,280 matter how powerful, that can resist the force, if you will, of the empirical data that touches   141 00:12:59,320 --> 00:13:01,240 those issues.   142 00:13:01,240 --> 00:13:05,880 The important thing about transnational issues is not only that they touch all and they can't   143 00:13:05,880 --> 00:13:11,660 be solved by any single nation, but that they require a higher degree of international cooperation   144 00:13:11,660 --> 00:13:16,040 to deal with these questions than we have been accustomed to expect from nations on   145 00:13:16,040 --> 00:13:19,720 traditional problems of international politics.   146 00:13:19,720 --> 00:13:24,320 Now with that general statement in the background, that we're looking at a transnational question,   147 00:13:24,320 --> 00:13:28,940 that in a sense we can neither escape nor conquer by ourselves, let me try and deal   148 00:13:28,980 --> 00:13:31,860 with some of the specifics of the food problem.   149 00:13:31,860 --> 00:13:37,500 I would place as a general proposition that when one tries to examine at least the immediate   150 00:13:37,500 --> 00:13:43,140 impact of the food problem, what strikes one is that we have moved from a situation of   151 00:13:43,140 --> 00:13:49,640 managing surplus to a situation of managing scarcity, at least in worldwide terms.   152 00:13:49,640 --> 00:13:51,980 This statement needs to be qualified.   153 00:13:51,980 --> 00:13:56,900 In the times that we describe as surplus periods, people still went hungry.   154 00:13:57,060 --> 00:14:03,620 In the scarcity era, in which many describe us being in today, scarcity is a relative   155 00:14:03,620 --> 00:14:04,620 factor.   156 00:14:04,620 --> 00:14:10,380 But for the sake of understanding the problem, I think it is arguable to say that we have   157 00:14:10,380 --> 00:14:14,900 moved from a situation of the 60s where the problem, at least for the U.S., was managing   158 00:14:14,900 --> 00:14:21,340 surplus to the situation of the 70s where the long-term problem may be managing scarcities.   159 00:14:21,340 --> 00:14:26,700 If one wants to specify the content of what one means by scarcity, let me try and summarize   160 00:14:26,700 --> 00:14:33,220 in statistical terms some indicators of what I mean by moving from surplus to scarcity.   161 00:14:33,220 --> 00:14:40,300 First, if you take as one example of the world food situation, the world reserve, that is   162 00:14:40,300 --> 00:14:47,940 to say, reserves as measured in days of annual grain consumption, in 1961, the globe possessed   163 00:14:47,940 --> 00:14:52,020 a reserve of approximately 105 days' supply.   164 00:14:52,020 --> 00:14:57,460 By 1965, we still had a rather comfortable 91 days' supply.   165 00:14:57,460 --> 00:15:05,300 But by 1973, that global reserve was reduced to 55 days' supply, and by 1975 to 35 days'   166 00:15:05,300 --> 00:15:06,300 supply.   167 00:15:06,300 --> 00:15:10,820 If we try and look at the relationship between a time of surplus and a time of scarcity in   168 00:15:10,820 --> 00:15:16,740 terms of U.S. participation, for example, in food assistance, the following statistics   169 00:15:16,740 --> 00:15:18,340 stand out.   170 00:15:18,340 --> 00:15:23,460 The Public Law 480 program, the Food for Peace program as it is known, that is to say, the   171 00:15:23,460 --> 00:15:29,260 program by which the U.S. shared a significant degree of food over the last 15 years with   172 00:15:29,260 --> 00:15:35,340 others in the globe, in 1961, the value of that program was $1.1 million.   173 00:15:35,340 --> 00:15:39,660 In 1965, it was $1.6 million.   174 00:15:39,660 --> 00:15:44,940 During this period, the U.S. problem clearly was managing surplus food because one of the   175 00:15:44,940 --> 00:15:50,300 reasons for the PL 480 program was that we had a farm surplus that we could not put on   176 00:15:50,300 --> 00:15:57,140 the market domestically without depressing domestic prices, and we stored the surplus.   177 00:15:57,140 --> 00:16:01,580 After you stored the surplus long enough, it became, even in economical terms, cheaper   178 00:16:01,580 --> 00:16:03,900 to get rid of it than to continue to store it.   179 00:16:03,900 --> 00:16:08,420 So we were managing surplus in that sense, and the PL 480 program was a program with   180 00:16:08,420 --> 00:16:10,540 multiple motivations.   181 00:16:10,540 --> 00:16:14,660 Part of the motivation was humanitarian, but part of the motivation was economic.   182 00:16:15,380 --> 00:16:19,180 It was one of those rare instances in human history when enlightened economic self-interest   183 00:16:19,180 --> 00:16:22,140 and humanitarian concern intersected.   184 00:16:22,140 --> 00:16:28,260 It is precisely that intersection that rarely occurs in the time of managing surplus.   185 00:16:28,260 --> 00:16:34,260 And so the World Reserve problem indicates we've dropped from 105 days to 35 days supply.   186 00:16:34,260 --> 00:16:46,020 The PL 480 program at $1.6 billion in 1965, by 1973 had fallen to $954,000.   187 00:16:46,020 --> 00:16:47,700 One final statistic.   188 00:16:47,700 --> 00:16:54,500 Global food aid in terms of cereal grains in the mid-'60s was about 16 million tons.   189 00:16:54,500 --> 00:16:58,480 By the mid-'70s, that had dropped to 6 million tons.   190 00:16:58,480 --> 00:17:03,340 In a very sketchy summary statement then, I think the situation is the following.   191 00:17:03,420 --> 00:17:07,780 Although the stark possibility of famine, which faced parts of the world in the years   192 00:17:07,780 --> 00:17:14,340 1973 and 74, although that possibility is not as visibly with us at this time, the general   193 00:17:14,340 --> 00:17:19,580 condition of the 400 million people usually identified as malnourished in the globe has   194 00:17:19,580 --> 00:17:25,700 not been either significantly improved, nor are they significantly more secure today in   195 00:17:25,700 --> 00:17:32,540 terms of their daily diet against unexpected climatic changes or economic disruption.   196 00:17:32,540 --> 00:17:37,380 As one looks at the statistics of the food problem, it seems there are two basic issues   197 00:17:37,380 --> 00:17:39,820 facing the transnational problem.   198 00:17:39,820 --> 00:17:44,380 First, the issue of production, and secondly, the issue of distribution.   199 00:17:44,380 --> 00:17:50,420 As we face the 1976 harvest, the production issue looks better than it has in the early   200 00:17:50,420 --> 00:17:51,420 60s.   201 00:17:51,420 --> 00:17:57,580 It is expected that this year, the global productivity will be about 1.3 billion tons.   202 00:17:57,580 --> 00:18:01,980 But the distribution problem is far more delicate and far more complex.   203 00:18:02,420 --> 00:18:05,580 Mr. Martin McLaughlin of the Overseas Development Council, who has written extensively on the   204 00:18:05,580 --> 00:18:10,420 world food problem, specifies the difficulty and the complexity of the distribution issue   205 00:18:10,420 --> 00:18:11,420 when he says,   206 00:18:11,420 --> 00:18:16,540 "...the real crisis in the food issue is one of distribution, especially distribution   207 00:18:16,540 --> 00:18:17,940 of income.   208 00:18:17,940 --> 00:18:23,260 One major weakness of past programs is that they have largely ignored this controversial   209 00:18:23,260 --> 00:18:24,640 issue.   210 00:18:24,640 --> 00:18:29,220 Distribution decisions, after all, are made by politicians who decide either to allocate   211 00:18:29,220 --> 00:18:31,940 or to let the market allocate.   212 00:18:31,940 --> 00:18:35,820 These are political decisions, decisions that are beyond the realm of economics and   213 00:18:35,820 --> 00:18:41,420 technology alone, because these decisions require changes in social values and political   214 00:18:41,420 --> 00:18:42,420 power."   215 00:18:42,420 --> 00:18:47,020 I will return to the distribution issue in the moral analysis.   216 00:18:47,020 --> 00:18:52,660 As a result of the changing shape of the food landscape in the early 70s, the situation   217 00:18:52,660 --> 00:18:59,860 of managing scarcity, there was, in the international community, an increased concern with simply   218 00:18:59,860 --> 00:19:02,620 the empirical facts of the food problem.   219 00:19:02,620 --> 00:19:06,540 And the World Food Conference, held under the sponsorship of the United Nations in Rome   220 00:19:06,540 --> 00:19:14,220 in 1974, was in a sense the international response to the transnational problem of food.   221 00:19:14,220 --> 00:19:19,460 The conference was called for by Secretary Kissinger at the UN in 1973.   222 00:19:19,460 --> 00:19:23,780 And the simple dimensions of the problem meant that that call was met by the response of   223 00:19:23,780 --> 00:19:29,600 134 nations who met in Rome in November of 1974.   224 00:19:30,340 --> 00:19:35,040 What I would like to do is to outline briefly both what the conference did and what it could   225 00:19:35,040 --> 00:19:36,040 not do.   226 00:19:36,040 --> 00:19:40,240 And as I move to that second part, what it could not do, I'll begin the first section   227 00:19:40,240 --> 00:19:45,280 of moral analysis on responses to the food crisis, because the World Food Conference,   228 00:19:45,280 --> 00:19:50,800 at least in its outline of its program, is the first major response on a transnational   229 00:19:50,800 --> 00:19:53,680 basis to the world food problem.   230 00:19:53,680 --> 00:19:59,520 The problem was defined usually in terms of four interlocking characteristics that created   231 00:19:59,520 --> 00:20:02,760 the situation of scarcity of the early 70s.   232 00:20:02,760 --> 00:20:06,680 Those four causes, which I cannot examine at this time, are usually enumerated as the   233 00:20:06,680 --> 00:20:07,680 following.   234 00:20:07,680 --> 00:20:12,160 First, the relationship between available food in the world and population growth.   235 00:20:12,160 --> 00:20:17,240 Secondly, the relationship between available food in the world and the consumption habits   236 00:20:17,240 --> 00:20:22,080 of the industrialized nations and what are sometimes called the new rich in the globe.   237 00:20:22,080 --> 00:20:26,680 One of the problems of the early 70s was that there were rising standards of living in certain   238 00:20:26,680 --> 00:20:31,680 places of the globe, Eastern Europe and then ultimately in some of the Arab countries,   239 00:20:31,680 --> 00:20:36,440 and these countries were able to place a greater demand on the global food supply.   240 00:20:36,440 --> 00:20:40,840 The third problem was the relationship of the oil and energy crisis to the food problem.   241 00:20:40,840 --> 00:20:45,520 The fourfold rise in oil prices had a multiplier effect on the food problem.   242 00:20:45,520 --> 00:20:47,760 It raised the price of fertilizer.   243 00:20:47,760 --> 00:20:52,680 And the nations that were most touched by the food crisis were precisely those nations   244 00:20:52,680 --> 00:20:55,240 who had to import both food and oil.   245 00:20:55,240 --> 00:20:59,240 We know what happened to us when the oil price rose and how it touched our economy,   246 00:20:59,240 --> 00:21:01,880 but we simply do not have to import food.   247 00:21:01,880 --> 00:21:05,400 The nations touched in the early 70s were the nations that were caught in the matrix   248 00:21:05,400 --> 00:21:09,800 of both importing food as a consistent pattern and importing oil.   249 00:21:09,800 --> 00:21:14,240 And then finally, the climatic changes in the Sahel and other parts of the globe.   250 00:21:14,240 --> 00:21:18,020 These four factors were not new factors in world politics.   251 00:21:18,020 --> 00:21:24,120 What had happened by the early 70s that the factors interlocked to form a web or a framework,   252 00:21:24,120 --> 00:21:30,640 and it was within that framework that the global problem of managing scarcity emerged.   253 00:21:30,640 --> 00:21:34,000 Now what was the response of the World Food Conference?   254 00:21:34,000 --> 00:21:38,920 The response of the conference is usually summarized under three areas.   255 00:21:38,920 --> 00:21:45,840 First food production, secondly global food security, and thirdly food trade issues.   256 00:21:45,840 --> 00:21:50,480 In the area of food production, everyone agrees that the long-term answer to the problem is   257 00:21:50,480 --> 00:21:56,080 better productivity in what are called the food-hungry nations, those nations that consistently   258 00:21:56,080 --> 00:21:58,000 must import food.   259 00:21:58,000 --> 00:22:02,320 And so the major emphasis of the conference, or a major emphasis, was precisely on this   260 00:22:02,320 --> 00:22:08,040 question of how to increase agricultural development in the food-hungry nations.   261 00:22:08,040 --> 00:22:12,800 And the theme here was on technical and financial assistance from the industrialized countries,   262 00:22:12,800 --> 00:22:17,120 as well as the need for internal reforms in the food-hungry countries.   263 00:22:17,120 --> 00:22:21,600 One of the specific proposals that is with us today as a current issue that flowed out   264 00:22:21,600 --> 00:22:26,920 of this discussion was the creation of the International Fund for Agricultural Development,   265 00:22:26,920 --> 00:22:32,440 a $1 billion special fund proposed by the oil states, in which they promised that they   266 00:22:32,440 --> 00:22:39,480 would put forth 50% of the $1 billion, and then the, what are called the OECD nations,   267 00:22:39,480 --> 00:22:44,280 the industrialized nations, were asked to put up the other $500 million for that fund.   268 00:22:44,280 --> 00:22:47,200 I'll come back to that in a few moments.   269 00:22:47,200 --> 00:22:51,320 Secondly, under food security, the issues that were treated were usually problems of   270 00:22:51,320 --> 00:22:55,600 nutrition, food aid, and the global food reserve.   271 00:22:55,600 --> 00:22:59,320 In terms of food aid, it is estimated as a result of the conference that we will need   272 00:22:59,320 --> 00:23:04,580 approximately 10 million tons per year of food aid for the foreseeable future.   273 00:23:04,580 --> 00:23:10,080 Many argue that this is a very conservative estimate of what is necessary for food aid.   274 00:23:10,080 --> 00:23:15,420 No one feels that food aid is any kind of a long-term solution to the food problem.   275 00:23:15,420 --> 00:23:19,680 Everyone knows it is not a long-term solution, but it simply is what is necessary to keep   276 00:23:19,680 --> 00:23:21,540 some people alive.   277 00:23:21,540 --> 00:23:27,700 In 1975, we fell short of the 10 million ton figure by 2 million tons.   278 00:23:27,700 --> 00:23:31,300 We produced 8 million tons of food assistance in 1975.   279 00:23:31,300 --> 00:23:36,700 It is estimated in 1976 that we will reach about 9 million tons.   280 00:23:36,700 --> 00:23:41,360 The second issue under food security is the creation of the global food reserve.   281 00:23:41,360 --> 00:23:45,920 The proposed figure from the World Food Conference is that there should be created a 60 million   282 00:23:45,920 --> 00:23:52,200 ton reserve, which is in reserve for any kind of global disaster, and that's in addition   283 00:23:52,200 --> 00:23:58,240 to the 100 million tons of food that is regarded as carryover stocks from one year to another.   284 00:23:58,240 --> 00:24:01,720 There is some dispute about how much, how large the fund should be.   285 00:24:01,720 --> 00:24:06,240 The U.S. has proposed 30 million tons, although the U.S. does not include in that 30 million   286 00:24:06,260 --> 00:24:07,420 tons feed grains.   287 00:24:07,420 --> 00:24:13,060 It just includes wheat and rice, whereas the Global Food Conference talked about a 60 million   288 00:24:13,060 --> 00:24:16,380 ton reserve of wheat, rice, and feed grains.   289 00:24:16,380 --> 00:24:19,180 I will also come back to where we are on the food reserve.   290 00:24:19,180 --> 00:24:21,740 Finally, the issue of food trade.   291 00:24:21,740 --> 00:24:26,140 Of all the issues of the World Food Conference, this was the least successful issue.   292 00:24:26,140 --> 00:24:31,620 The industrialized countries led by the United States clearly made their point that they   293 00:24:31,620 --> 00:24:35,980 wanted no restrictions on their future trade negotiations placed on them by the World Food   294 00:24:36,720 --> 00:24:37,720 Conference.   295 00:24:37,720 --> 00:24:41,880 So the U.S. and other industrialized countries resisted strongly the inclusion of the trade   296 00:24:41,880 --> 00:24:46,400 issue in the World Food Conference discussion, and yet this is a major issue.   297 00:24:46,400 --> 00:24:49,320 It is a major issue in terms of several points.   298 00:24:49,320 --> 00:24:56,360 First, the access of developing country agricultural products to industrialized markets is a problem.   299 00:24:56,360 --> 00:25:02,080 Secondly, the ability of the developing countries to compete on the market and to buy food in   300 00:25:02,080 --> 00:25:03,640 a situation of scarcity.   301 00:25:03,660 --> 00:25:09,580 I'll come back to this several times, but the reason the trade is a problem is that   302 00:25:09,580 --> 00:25:14,820 if we've got X amount of grain and we're going to put it all on the commercial market, then   303 00:25:14,820 --> 00:25:19,100 India is in no competition with the Soviet Union or can't compete with the Soviet Union   304 00:25:19,100 --> 00:25:23,740 in terms of being able to compete for the available food.   305 00:25:23,740 --> 00:25:28,860 The final problem that surfaces under trade is the role and place of the large multinational   306 00:25:28,860 --> 00:25:33,260 corporations who are in the food business, in the production and distribution business,   307 00:25:33,280 --> 00:25:37,000 as they touch this transnational problem.   308 00:25:37,000 --> 00:25:38,140 Corporations are very large.   309 00:25:38,140 --> 00:25:42,200 They control significant amounts of power, and because of the nature of an international   310 00:25:42,200 --> 00:25:48,760 system, decentralized with no center of authority, there is no kind of extensive control or direction   311 00:25:48,760 --> 00:25:53,280 of these large enterprises in terms of what one might describe as a common good as one   312 00:25:53,280 --> 00:25:55,680 faced the international food problem.   313 00:25:55,680 --> 00:26:01,160 Now, those are the kinds of things that surfaced at the World Food Conference.   314 00:26:01,180 --> 00:26:06,660 What might one say in terms of ethical analysis, if you will, of that kind of proposal for   315 00:26:06,660 --> 00:26:08,460 the world food problem?   316 00:26:08,460 --> 00:26:13,140 As I move through the ethical analysis now of this proposal and of several others, I   317 00:26:13,140 --> 00:26:17,820 will quite consciously draw upon concepts drawn from Catholic social teaching, although   318 00:26:17,820 --> 00:26:22,260 in no way do I want to indicate that either Catholics are the only ones or the best minds   319 00:26:22,260 --> 00:26:26,300 working on this problem, nor do I want to indicate that that's the only place we go   320 00:26:26,300 --> 00:26:28,360 for our ethical concepts.   321 00:26:28,380 --> 00:26:32,460 But I want specifically in this context to highlight what comes out of Catholic social   322 00:26:32,460 --> 00:26:38,100 teaching to help us think about a problem like the hungry in our midst.   323 00:26:38,100 --> 00:26:43,140 The first point I think to be made about the World Food Conference is to be drawn from   324 00:26:43,140 --> 00:26:46,220 the writing of Pope John in Pacem in Terris.   325 00:26:46,220 --> 00:26:50,840 I think the World Food Conference points to what Pope John called a structural defect   326 00:26:50,840 --> 00:26:55,500 in the international community as it is organized in the middle of the 20th century.   327 00:26:55,640 --> 00:27:00,780 As Pope John described that structural defect, he meant that the scope of the problems we   328 00:27:00,780 --> 00:27:07,540 face, whether they be food or trade and assistance or foreign investment or population, the scope   329 00:27:07,540 --> 00:27:13,200 of the problems we face goes beyond the capacity of the decision-making process we have available   330 00:27:13,200 --> 00:27:15,240 in the international system.   331 00:27:15,240 --> 00:27:21,140 More precisely, we face transnational problems, but we still only have national centers of   332 00:27:21,140 --> 00:27:22,140 decision-making.   333 00:27:22,740 --> 00:27:26,580 Now to cite this problem does not mean that I expect that it's going to be overcome in   334 00:27:26,580 --> 00:27:27,960 my lifetime.   335 00:27:27,960 --> 00:27:32,360 I think what Pope John did not say, but at least I would say based on the empirical evidence   336 00:27:32,360 --> 00:27:37,720 I see, is that this structural gap will be the problem of international politics for   337 00:27:37,720 --> 00:27:39,620 the rest of the 20th century.   338 00:27:39,620 --> 00:27:44,180 We will continue to have problems that go beyond our capacity to make rational decisions   339 00:27:44,180 --> 00:27:49,920 to solve them in the sense that there is on the table, as I see it, no evidence that we're   340 00:27:49,920 --> 00:27:53,920 going to make a quantum leap into a higher degree of organization of the international   341 00:27:53,920 --> 00:27:56,800 system in any immediate sense of the term.   342 00:27:56,800 --> 00:28:04,200 So Pope John, in 1963, before most analysts of international politics stressed transnational   343 00:28:04,200 --> 00:28:08,400 problems, he identified what I think is the key moral problem.   344 00:28:08,400 --> 00:28:14,280 This problem of not having centers of decision-making that are capable of dealing easily with the   345 00:28:14,280 --> 00:28:18,720 problems we face was highlighted by the World Food Conference.   346 00:28:18,720 --> 00:28:24,680 Conferences like the World Food Conference perform an invaluable role.   347 00:28:24,680 --> 00:28:26,080 I'm afraid of the technology too.   348 00:28:26,080 --> 00:28:29,360 No, I won't.   349 00:28:29,360 --> 00:28:32,400 Not with the time passing.   350 00:28:32,400 --> 00:28:35,220 These conferences perform an invaluable role.   351 00:28:35,220 --> 00:28:37,920 What they do is first they call attention to a problem.   352 00:28:37,920 --> 00:28:42,760 You saw the world food problem on TV partly because there was a conference coming up and   353 00:28:42,760 --> 00:28:48,160 the major networks covered India and the Sahel and other areas for months before the conference.   354 00:28:48,600 --> 00:28:52,560 Secondly, they force governments to show some interest in the problem.   355 00:28:52,560 --> 00:28:54,480 It's a question of peer relationships.   356 00:28:54,480 --> 00:28:59,160 If 134 nations are going to a conference, you don't want to be the 135th who isn't going.   357 00:28:59,160 --> 00:29:06,000 It identifies for the reading public and the commentating public the nature of the problem.   358 00:29:06,000 --> 00:29:11,200 And finally, conferences like that can lay out a rational, systematic plan that does   359 00:29:11,200 --> 00:29:14,480 have the scope of the problem in mind.   360 00:29:14,480 --> 00:29:21,640 However, what a conference like that cannot do is to take any effective decisions that   361 00:29:21,640 --> 00:29:28,080 in any way would bind a nation to meet the standards of the plan.   362 00:29:28,080 --> 00:29:30,920 After they draw up the plan, everybody goes home.   363 00:29:30,920 --> 00:29:36,760 And when they go home, the action starts because the action is in the national decision-making   364 00:29:36,760 --> 00:29:37,760 centers.   365 00:29:37,760 --> 00:29:42,600 And so, for example, if you look at the World Food Conference plan of action, when the developed   366 00:29:42,720 --> 00:29:47,040 countries say, we don't want to talk about trade, all you get out of that conference   367 00:29:47,040 --> 00:29:50,760 is a statement that we ought to study the problems between trade and the food problem.   368 00:29:50,760 --> 00:29:55,720 Secondly, in the underdeveloped countries, one of the key problems is internal reform,   369 00:29:55,720 --> 00:29:56,720 land reform.   370 00:29:56,720 --> 00:30:01,880 There is no significant way of moving toward organized action through that plan because   371 00:30:01,880 --> 00:30:06,240 there is no significant center of authority that can force any nation to take steps like   372 00:30:06,240 --> 00:30:08,680 that.   373 00:30:08,760 --> 00:30:15,000 Because when we go home is the time the action starts, the significance of a national constituency   374 00:30:15,000 --> 00:30:21,200 with a transnational concern will be a repeated theme for me for the rest of this talk.   375 00:30:21,200 --> 00:30:26,280 The key concept here, I think, is again a concept developed by Pope John in modern Magister,   376 00:30:26,280 --> 00:30:30,120 at least for the first time in Catholic teaching it was stated in these terms.   377 00:30:30,120 --> 00:30:34,840 John talked about the international common good, and that concept has been developed   378 00:30:34,840 --> 00:30:39,000 in subsequent teaching of the Catholic Church since that time.   379 00:30:39,000 --> 00:30:43,280 The common good, of course, is a very traditional concept in Catholic thought.   380 00:30:43,280 --> 00:30:48,880 It is to say that there is an obligation on a society to produce that complex of conditions   381 00:30:48,880 --> 00:30:53,800 that makes it possible for each person in the society to live a life of human dignity.   382 00:30:53,800 --> 00:30:58,440 But normally the common good, at least by implication, referred to the local community,   383 00:30:58,440 --> 00:31:00,400 at most to the nation.   384 00:31:00,400 --> 00:31:04,240 Pope John expanded the concept to include the international common good.   385 00:31:04,640 --> 00:31:09,360 Now, the practical conclusion of that concept is that when one goes to judge the justice   386 00:31:09,360 --> 00:31:14,440 of a nation's policy, the first question one might ask is how that policy affects its own   387 00:31:14,440 --> 00:31:15,480 citizens.   388 00:31:15,480 --> 00:31:19,260 But if one takes the international common good seriously, a second question that now   389 00:31:19,260 --> 00:31:24,880 must be asked is how that policy affects other people in other parts of the globe.   390 00:31:24,880 --> 00:31:29,320 When you're in a situation of managing scarcity, if you take the international common good   391 00:31:29,320 --> 00:31:35,360 seriously, you get a whole agenda of questions that never arise if you do not take it seriously.   392 00:31:35,360 --> 00:31:38,400 I'll be very precise in terms of U.S. policy.   393 00:31:38,400 --> 00:31:42,840 Secretary Butts always regarded our relationship to the rest of the world as a relation that   394 00:31:42,840 --> 00:31:44,640 was an option for us.   395 00:31:44,640 --> 00:31:49,600 If we were moved by charity to deal with their problems, so much the better for them and   396 00:31:49,600 --> 00:31:50,600 for us.   397 00:31:50,600 --> 00:31:55,160 But there was no structural obligation in conscience to deal with that problem because   398 00:31:55,160 --> 00:31:57,040 they lay outside the borders.   399 00:31:57,040 --> 00:32:02,680 It was always a problem of charity or philanthropy, never a problem of what in Catholic terms   400 00:32:02,680 --> 00:32:08,520 one would describe as social justice, a problem of policy.   401 00:32:08,520 --> 00:32:14,200 That in terms of the key kind of ethical concept that comes out of the World Food Conference   402 00:32:14,200 --> 00:32:16,600 is to me the central concern.   403 00:32:16,600 --> 00:32:23,100 The scope of the plan is significantly developed, but the authority to implement the plan lies   404 00:32:23,100 --> 00:32:24,560 in the national communities.   405 00:32:25,240 --> 00:32:28,960 Now if one wants to look at U.S. policy in light of what happened when we came home from   406 00:32:28,960 --> 00:32:34,120 the World Food Conference, let me just summarize again the three categories of the conference.   407 00:32:34,120 --> 00:32:38,680 In terms of food production and assistance, significant steps have been made through the   408 00:32:38,680 --> 00:32:44,620 act that was passed by Congress in the winter of 1975 called the International Development   409 00:32:44,620 --> 00:32:46,480 and Food Assistance Act.   410 00:32:46,480 --> 00:32:53,840 In terms of authorization for foreign development, there was appropriate authorized for fiscal   411 00:32:53,840 --> 00:33:00,720 year 1976, $1.5 billion, and for fiscal year 1977, $1.4 million.   412 00:33:00,720 --> 00:33:06,320 The Congress has authorized the $200 million contribution by the U.S. to the International   413 00:33:06,320 --> 00:33:10,900 Fund for Agricultural Development, although as yet it has not been appropriated.   414 00:33:10,900 --> 00:33:17,820 In terms of food security, U.S. food assistance last year amounted to 6 million tons.   415 00:33:17,820 --> 00:33:23,740 We have promised to guarantee 4 million tons or to do our best to guarantee 4 million tons   416 00:33:23,740 --> 00:33:28,540 of the expected 10 million we will need every year for the foreseeable future.   417 00:33:28,540 --> 00:33:32,180 And there have been significant changes in the structure of the aid program, the food   418 00:33:32,180 --> 00:33:38,400 aid program, so that the food, at least today, is to be judged primarily by the need of others   419 00:33:38,400 --> 00:33:41,540 and not by where they stand on the political spectrum.   420 00:33:41,540 --> 00:33:48,060 There were clearly some very clear and flagrant abuses of the PL-480 program in the late 60s   421 00:33:48,060 --> 00:33:49,340 and early 70s.   422 00:33:49,340 --> 00:33:53,060 As one looked at that program and where our aid went, even though the aid was declining   423 00:33:53,100 --> 00:33:56,780 all the time, you not only had to be hungry, but you had to be hungry and strategically   424 00:33:56,780 --> 00:33:59,700 well-placed to be available for that food.   425 00:33:59,700 --> 00:34:03,140 If you were in Egypt, you were in much better condition than if you were in Africa, and   426 00:34:03,140 --> 00:34:06,460 if you were in South Vietnam, you were in much better condition than if you were in   427 00:34:06,460 --> 00:34:08,320 India.   428 00:34:08,320 --> 00:34:13,620 So the Congress has taken steps to set a new set of criteria for the determination of where   429 00:34:13,620 --> 00:34:15,380 the food aid goes.   430 00:34:15,380 --> 00:34:20,260 In terms of the food reserve, there is a commitment by the U.S. to enter the food reserve, but   431 00:34:20,260 --> 00:34:25,460 to be fair, that commitment is now caught in bureaucratic bargaining within the administration.   432 00:34:25,460 --> 00:34:29,420 There are several unanswered questions, both internationally and within the U.S. policy   433 00:34:29,420 --> 00:34:34,620 process about what the style and shape of the food reserve program ought to be.   434 00:34:34,620 --> 00:34:38,660 There is an initial commitment by the U.S., but there's going to need to be significant   435 00:34:38,660 --> 00:34:42,900 public demonstration that we want to take part in that reserve system, I think, if that   436 00:34:42,900 --> 00:34:45,620 commitment is to be translated into reality.   437 00:34:45,620 --> 00:34:51,020 In terms of the food trade problem, there has been no commitment from the U.S., no planned   438 00:34:51,020 --> 00:34:55,180 commitment that would touch our trade policy that I know of, for example, in the way that   439 00:34:55,180 --> 00:34:59,220 we have already planned how we are going to deal with the Soviet Union over the next few   440 00:34:59,220 --> 00:35:00,220 years on food.   441 00:35:00,220 --> 00:35:06,420 There has been no kind of setting aside of any kind of dimension of the U.S. crop production   442 00:35:06,420 --> 00:35:12,660 in terms of either a food reserve system or, secondly, in terms of a food assistance system.   443 00:35:13,260 --> 00:35:17,900 Now, let me move off the World Food Conference and proceed to some other of the proposed   444 00:35:17,900 --> 00:35:20,340 solutions in the U.S.   445 00:35:20,340 --> 00:35:25,740 Since I am arguing that a national constituency with a transnational conscience is crucial,   446 00:35:25,740 --> 00:35:30,060 and the reason I'm arguing that point is I would argue that that series of steps that   447 00:35:30,060 --> 00:35:34,380 I have just outlined, taken by the United States Congress on food policy, would not   448 00:35:34,380 --> 00:35:38,780 have been taken without significant public interest in that problem over the last two   449 00:35:38,780 --> 00:35:39,780 years.   450 00:35:39,900 --> 00:35:42,820 The argument that I know about the process from the limited experience I have within   451 00:35:42,820 --> 00:35:49,060 Washington says that you had to demonstrate a broad-scale public concern for that problem   452 00:35:49,060 --> 00:35:53,920 to generate several of the steps involved in that, and I think that broad-scale public   453 00:35:53,920 --> 00:35:57,660 concern was manifested but is going to have to continue to be manifested.   454 00:35:57,660 --> 00:36:02,860 Now, because the national constituencies are so crucial, then the tone and the theme of   455 00:36:02,860 --> 00:36:06,900 the national debate on food policy is of great importance.   456 00:36:07,020 --> 00:36:11,300 I would argue a transnational policy has to have a constituency.   457 00:36:11,300 --> 00:36:15,020 On this issue, it has to be a constituency of conscience.   458 00:36:15,020 --> 00:36:19,700 That is to say, a constituency of conscience that was once defined as those who have a   459 00:36:19,700 --> 00:36:24,740 care but not an interest, a care for the problem but not an interest to be gained necessarily   460 00:36:24,740 --> 00:36:28,100 by the steps taken in the policy process.   461 00:36:28,100 --> 00:36:34,180 I am now going to present some of the proposals advanced in the U.S. as possible solutions   462 00:36:34,180 --> 00:36:35,940 to the food problem.   463 00:36:35,980 --> 00:36:41,860 I will advance them precisely for the task of setting out some moral analysis of the   464 00:36:41,860 --> 00:36:42,860 problem.   465 00:36:42,860 --> 00:36:47,900 I ought to say that some of the proposals I am going to mention are particularly American,   466 00:36:47,900 --> 00:36:49,100 if you will.   467 00:36:49,100 --> 00:36:53,300 There is a discussion going on in another room here where the superior of the Jesuits   468 00:36:53,300 --> 00:36:57,620 and about four international bishops are responding to him, and if they heard the first of these   469 00:36:57,620 --> 00:37:01,420 proposals that I am going to talk about, I think there'd be deafening silence in the   470 00:37:01,420 --> 00:37:02,420 room.   471 00:37:02,420 --> 00:37:04,640 I don't think they could believe we'd talk on those terms.   472 00:37:04,840 --> 00:37:08,520 This is part of the national debate, and so I need to talk on these terms.   473 00:37:08,520 --> 00:37:12,440 I'm going to look at three models of responses to the world food problem.   474 00:37:12,440 --> 00:37:15,000 First I'll call the lifeboat ethic model.   475 00:37:15,000 --> 00:37:17,960 Secondly, the family table model.   476 00:37:17,960 --> 00:37:20,540 And the third, the spaceship earth model.   477 00:37:20,540 --> 00:37:25,120 What I'll do in each case is to identify what's being proposed, to indicate who some of the   478 00:37:25,120 --> 00:37:31,680 proponents are, and then to do a moral sketch, and it only is a sketch.   479 00:37:31,680 --> 00:37:33,800 First the lifeboat ethic model.   480 00:37:33,960 --> 00:37:38,640 Under this title, the lifeboat ethic, there is more than one proposal contained.   481 00:37:38,640 --> 00:37:43,600 Specifically, there have been advanced in the last four or five years both the proposal   482 00:37:43,600 --> 00:37:49,440 of a lifeboat ethic and of a triage system as the way to resolve the choices before US   483 00:37:49,440 --> 00:37:50,440 food policy.   484 00:37:50,440 --> 00:37:52,280 They are usually grouped together.   485 00:37:52,280 --> 00:37:56,280 I don't think they go together, so I'll outline each of them and then distinguish the two   486 00:37:56,280 --> 00:37:59,980 proposals, the lifeboat ethic and the triage system.   487 00:37:59,980 --> 00:38:07,700 The lifeboat ethic has been most notably proposed by Dr. Garrett Hardin.   488 00:38:07,700 --> 00:38:15,140 Hardin is a biochemist, I believe, and has written extensively in the area of resources,   489 00:38:15,140 --> 00:38:18,820 population, and policy decisions.   490 00:38:18,820 --> 00:38:23,820 Hardin is an intelligent man, and I am doing a sketch of a very complicated presentation,   491 00:38:23,820 --> 00:38:28,300 and so you will understand the limits of this commentary.   492 00:38:28,300 --> 00:38:31,820 As Hardin describes the problem, we ought to look at it in the following way.   493 00:38:31,820 --> 00:38:36,780 The world is divided into the desperately poor, two-thirds of the world, and the comparatively   494 00:38:36,780 --> 00:38:38,900 rich, one-third of the world.   495 00:38:38,900 --> 00:38:43,100 Each nation in the world ought to be pictured as being in a lifeboat.   496 00:38:43,100 --> 00:38:45,380 The rich are in safe lifeboats.   497 00:38:45,380 --> 00:38:49,500 The boats can stay afloat, and we even have room for a few more passengers.   498 00:38:49,500 --> 00:38:54,820 The poor increasingly are in overcrowded lifeboats, and eventually some of the poor fall out into   499 00:38:54,820 --> 00:38:56,140 the water.   500 00:38:56,140 --> 00:39:00,180 When they get into the water, they swim toward the rich boats, and they want to get in.   501 00:39:00,180 --> 00:39:04,860 And Hardin says the question is, what are we going to do if we're in the rich boat?   502 00:39:04,860 --> 00:39:08,460 He proposes three kinds of responses that can be made.   503 00:39:08,460 --> 00:39:13,900 First, he says we can adopt the sharing ethic, and interestingly enough, he says the sharing   504 00:39:13,900 --> 00:39:19,540 ethic can either be based on Marxist criteria, that we share what we have according to need,   505 00:39:19,540 --> 00:39:21,540 or it can be based on Christian criteria.   506 00:39:21,540 --> 00:39:24,880 That is to say, we regard those in the water as our brothers and sisters, and therefore   507 00:39:24,880 --> 00:39:27,120 we have an obligation toward them.   508 00:39:27,120 --> 00:39:32,560 He says the problem with the sharing ethic is that it leads to disaster, and so his proposal   509 00:39:32,560 --> 00:39:37,920 for the American public is to guard against the sharing ethic having any impact on people's   510 00:39:37,920 --> 00:39:38,920 consciences.   511 00:39:38,920 --> 00:39:43,120 He says we have got to have an educational campaign so that people can immediately identify   512 00:39:43,120 --> 00:39:47,840 the sharing ethic when it is proposed, and then they'll recognize that it's a disaster.   513 00:39:47,840 --> 00:39:49,960 Now why is it a disaster?   514 00:39:49,960 --> 00:39:54,040 He says that it's a disaster because to make the sharing ethic work, there would have to   515 00:39:54,200 --> 00:39:59,880 be some central authority that could correlate rights and responsibilities of the poor and   516 00:39:59,880 --> 00:40:01,440 the rich across the globe.   517 00:40:01,440 --> 00:40:05,680 So like Pope John, he senses the need that there is no centralized authority.   518 00:40:05,680 --> 00:40:09,440 But he says because there's no centralized authority, the difficulty with the sharing   519 00:40:09,440 --> 00:40:16,040 ethic is that it allows people to claim rights without exercising responsibility.   520 00:40:16,040 --> 00:40:20,920 What that translates out to be is that the poor can claim they have a right to food,   521 00:40:20,920 --> 00:40:26,680 and they don't exercise any responsible policy regarding their productivity of children.   522 00:40:26,680 --> 00:40:29,720 Population is the key theme in the Hardin analysis.   523 00:40:29,720 --> 00:40:34,320 In the end, therefore, if we adopt the sharing ethic, they sink our boat.   524 00:40:34,320 --> 00:40:37,560 So that destroys the idealists who were the sharing advocates.   525 00:40:37,560 --> 00:40:42,080 Secondly, it simply delays the day of reckoning for the poor boats because eventually they'll   526 00:40:42,080 --> 00:40:43,480 go down anyway.   527 00:40:43,480 --> 00:40:49,320 And thirdly, it disrupts what Hardin calls the normal cycle of nature, which is translated   528 00:40:49,320 --> 00:40:54,080 out to mean that it's survival of the fittest, and you just have to bring your population   529 00:40:54,080 --> 00:40:55,880 into line with your food supply.   530 00:40:55,880 --> 00:40:59,440 And if that means that some have to die in order to do that, then a food aid program   531 00:40:59,440 --> 00:41:02,320 simply delays that process.   532 00:41:02,320 --> 00:41:07,720 It's interesting to hear Dr. Daniel Callahan and his commentary on Hardin's critique of   533 00:41:07,720 --> 00:41:09,000 the sharing ethic.   534 00:41:09,000 --> 00:41:13,560 Callahan argues Hardin's proposal amounts to nothing less than a deliberate decision   535 00:41:13,560 --> 00:41:18,560 to allow people who might otherwise survive, at least for a time, to die of starvation   536 00:41:18,560 --> 00:41:19,560 and disease.   537 00:41:19,560 --> 00:41:22,960 Hardin says, however, there is a second response.   538 00:41:22,960 --> 00:41:24,520 You don't have to adopt the sharing ethic.   539 00:41:24,520 --> 00:41:26,920 You just bring some people into the boat.   540 00:41:26,920 --> 00:41:30,420 But he says this simply complicates the problem because how are you going to choose who comes   541 00:41:30,420 --> 00:41:31,420 into the boat?   542 00:41:31,420 --> 00:41:34,440 If you're going to get 10 extra spaces in the rich boat, how are you going to choose   543 00:41:34,440 --> 00:41:35,920 which 10 get in?   544 00:41:35,920 --> 00:41:39,700 And besides, he says, you destroy your own safety factor in the rich boats.   545 00:41:39,700 --> 00:41:41,480 So therefore, that's bad policy.   546 00:41:41,480 --> 00:41:43,120 You can't save everyone anyway.   547 00:41:43,120 --> 00:41:46,760 You're going to have to make difficult choices, and you're going to reduce your own safety   548 00:41:46,760 --> 00:41:48,160 factor.   549 00:41:48,160 --> 00:41:52,840 So Hardin proposes what one ought to do is if you're in the rich boat, you ought to prevent   550 00:41:52,840 --> 00:41:55,680 access by others into your boat.   551 00:41:55,680 --> 00:41:59,920 And he says, for those who can't take this ethic, for those who say, I feel guilty about   552 00:41:59,920 --> 00:42:04,060 that, he said, you have to get them out of the boat because you have to eliminate their   553 00:42:04,060 --> 00:42:07,040 voice from the debate.   554 00:42:07,040 --> 00:42:12,040 That is the lifeboat ethic in very cryptic terms.   555 00:42:12,040 --> 00:42:13,760 This is the end of side one.   556 00:42:13,760 --> 00:42:17,280 To hear the remainder of the panel, stop the tape and turn it over here.   </div> Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Audio cassette Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Hunger Symposium: Panel B Hunger and people's Conscience - Part 1 Main Address - Side A Subject The topic of the resource Catholic Church--Pennsylvania--Philadelphia--History--20th century. Archdiocese of Philadelphia (Pa.)--History. Radio broadcasting--Religious aspects--Catholic Church. Description An account of the resource Audio of the 41st International Eucharistic Congress. Creator An entity primarily responsible for making the resource Rev Bryan Hehir Date A point or period of time associated with an event in the lifecycle of the resource 1976-08-02 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/">http://rightsstatements.org/vocab/InC/1.0/</a> Format The file format, physical medium, or dimensions of the resource mp3 Language A language of the resource eng Type The nature or genre of the resource Sound Identifier An unambiguous reference to the resource within a given context MC80_41IEC_cassette_106 Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. 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Archdiocese of Philadelphia (Pa.)--History. Radio broadcasting--Religious aspects--Catholic Church. Description An account of the resource Audio of the 41st International Eucharistic Congress. Creator An entity primarily responsible for making the resource Rev. Austin Vaughn Date A point or period of time associated with an event in the lifecycle of the resource 1976-08-02 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/">http://rightsstatements.org/vocab/InC/1.0/</a> Format The file format, physical medium, or dimensions of the resource mp3 Language A language of the resource eng Type The nature or genre of the resource Sound Identifier An unambiguous reference to the resource within a given context MC80_41IEC_cassette_206-02 Access Rights Information about who can access the resource or an indication of its security status. 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Title A name given to the resource Ecumenical Theology Symposium: areas of consensus and divergence Part 1 Subject The topic of the resource Catholic Church--Pennsylvania--Philadelphia--History--20th century. Archdiocese of Philadelphia (Pa.)--History. Radio broadcasting--Religious aspects--Catholic Church. Description An account of the resource Audio of the 41st International Eucharistic Congress. Creator An entity primarily responsible for making the resource Rev. Avery Dulles Rev. Stanley S Harakas Dr. Lewis Mudge Date A point or period of time associated with an event in the lifecycle of the resource 1976-08-05 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/lnC/1.0/">http://rightsstatements.org/vocab/lnC/1.0/</a> Format The file format, physical medium, or dimensions of the resource mp3 Language A language of the resource eng Type The nature or genre of the resource Sound Identifier An unambiguous reference to the resource within a given context MC80_41IEC_cassette_503-02 Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. Source A related resource from which the described resource is derived 41st International Eucharistic Congress- MC80 https://omeka.chrc-phila.org/files/original/f7d5828710e48b9a61c68da6cdb4e7e5.mp3 593b0b7875ae7719fef038b1c800eccb Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Audio cassette Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ecumenical Theology Symposium: areas of consensus and divergence Part 2 Subject The topic of the resource Catholic Church--Pennsylvania--Philadelphia--History--20th century. Archdiocese of Philadelphia (Pa.)--History. Radio broadcasting--Religious aspects--Catholic Church. Description An account of the resource Audio of the 41st International Eucharistic Congress. Creator An entity primarily responsible for making the resource Rev. Avery Dulles Rev. Stanley S Harakas Dr. Lewis Mudge Date A point or period of time associated with an event in the lifecycle of the resource 1976-08-05 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/lnC/1.0/">http://rightsstatements.org/vocab/lnC/1.0/</a> Format The file format, physical medium, or dimensions of the resource mp3 Language A language of the resource eng Type The nature or genre of the resource Sound Identifier An unambiguous reference to the resource within a given context MC80_41IEC_cassette_503-02 Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. Source A related resource from which the described resource is derived 41st International Eucharistic Congress- MC80