The Catholic bulletin. [volume] (St. Paul, Minn.) 1911-1995, 1913-03-15

1. Is the Catholic Bible the same
as the Protestant Bible? 2. Is Cath
Ollie allowed to argue religion with a
Protestant? 8. How is person
chosen to become a priest, and how
long does it take to enter the priest
hood?
/. The Catholic Bible differs in
many particulars from the Protestant
Bible. First of all, the Protestant
Bible contains fewer books than the
Catholic Bible although there is as
equally valid a reason for the reten-
ton of the books which they reject as
for those which they retain. In addi-
ton to this, there are many errors
made by the translators some of
which change entirely the dogmatic
teaching of the Catholic Church on
important points. 2. A Catholic is ex-
pected to be able to state, explain
and defend the teaching of the Cath
olic Church when called upon to do
so. He is not expected, however, to
go out of his way to obtrude his relig-
ious views upon non-Catholics or to
persist in discussing religious topics
with them. If he is an intelligent
Catholic, he can do much to dissipate
prejudice and to enable non-Catholics
to look upon the Church in her true
light and to comprehend her teaching
in regard to doctrinal matters about
which there is difference. Every
Catholic should be an apostle in his
ability to preach the Gospel by word
as we'll as by example. 3. There is a
divine vocation to the priesthood, that
is to say, a special call from Almighty
God in order that the young man who
aspires to it may be able to fulfill it's
duties and bear it's responsibilities. 1t
takes many years of preparation be-
fore a young man is advanced to the
priesthood He must have a good
elementary training and college
education prior to his admission to
the Seminary, where for six years he
is expected to pursue his studies in
philosophy and theology. During this
time his spiritual nature expands and
develops and he becomes proficient
in the performance of the ceremonies
of the Church and the various other
duties that devolve upon one who is
preparing for the priesthood. This
demands certain qualities of mind and
heart which are not possessed by all
and, therefore, young man who feels
that he has a vocation to the priest
hood should consult his spiritual di-
rector in order that he may receive
some assurance that he is called to
\ this holy life.
1. How is the word, eIeison, pro-
nounced? Should not the choir pro-
nounce it the same way the priest
does? 2. If it is not break per-
sons pledge to eat mince meat that
contains brandy, Is it sin to eat
mince meat on Friday? 8. What is
meant by the II. and vi. Gregorian
tones spoke of in The Catholic Bull
letin of February /, and by the VIII.
Gregorian tone written at the begin
ming of the several parts of the
Requiem Mass?
1. The word, eleison, is pro-
nounced in four syllables, el-e-i-son.
2. 1t is a sin to eat food that con-
tains meat on Friday, unless one is
required to do so on the advice of a
physician. 3. The Roman numerals
refer to the eight Gregorian tones,
modes, or scales on which the YES
per psalms are chanted. In modern
music we have only two scales, viz,
minor both hoCinninU nm
DO" but differing in the position of
the semi-tones. In Gregorian chant
there are as many scales as there
are notes in the major scale, each
note of which may be the first note
of a scale, thus making eight includ-
ing the octave. Their names are:
First Tone, Doric: Second, Hypodor-
ic; Third, Phrygian; Fourth, Hypo-
phrygian: Fifth, Lydian: Sixth,
Hypolydian: Seventh, Mixolydian:
Eighth, Hypomixolydian Like the
psalms themselves which were COM
posed by David, these tones are
very ancient. They are called Gre
gorian because Pope Gregory the
Great revised, or reconstructed them,
from four still more ancient tones
called Ambrosian. Some authorities
claim that these were sung in the
Temple of Solomon. Indeed, there is
a tradition that one of them was
composed and sung by Miriam, sister
of Moses, after the passage of the
Red Sea. However this may be they
are a precious part of our Christian
heritage and when we sing them,
they put us in touch, as it were, with
countless generations of our Chris
tian ancestors, thus continuing the
mighty chorus of praise that has
come down through the ages. This
is why the Holy Father in his first
grand effort ito restore all things in
Christ" urges so eloquently the reviv-
al of Vespers.
In your issue of February % you
say: "The Blessed Virgin is in no
sense of the word Divine. She is a
human being like unto US" Will
you kindly explain how you reconcile
this statement with the dogma of the
Immaculate Conception?
Why do you think there is need of
reconciliation? There is no sort of
opposition or contradiction between
these statements. Both are state
ments of fact in accordance with the