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McMurdo Silver Company
1249 MAIN STREET, HARTF0RD 3, C0NNECTICUT
OPERATING INSTRUCTIONS FOR MODEL 701 "ATOM-X" TRANSMITTER
DESCRIFTION: Model 701 Transmitter is a modernized, post-war example of the basic transmitter featured in most recent editions of the A.R.R.L. Handbook. It consists of a Tritet crystal oscillator driving an 807 beam power amplifier. It goes well beyond the early design in that it incorporates recent tube and circuit improvements, includes 6-meter operation, plus a push-pull modulator for phone operation. Compactly and expertly constructed to size only 10" long, 5" high and 5½" deep in cabinet, it is not only a transmitter of extraordinary flexibility and effectiveness, but probably the most powerful, size for size, so far available.
Model 701 circuit consists of a 6AQ5 miniature beam tetrode fuctioning as Tritet crystal
oscillator to deliver output upon crystal frequency, or optionally upon 2nd or 4th harmonic
of crystal frequency. This oscillator drives an 807 beam tetrode power amplifier to a maximum of 75 watts plate input on CW, or to 30 watts input for 100% modulation in phone work. The push-pull modulator employs two 6AQ5 tubes to deliver 14 to 15 watts audio output sufficient to 100% modulate 30 watts plate input to the final amplifier. Any good carbon microphone may be plugged into the MIKE jack upon the panel, the transmitter supplying microphone current to this, the most efficient and generally satisfactory type of speech microphone available to the amatuer. Key jack is provided oscillator cathode circuit to allow break-in operation. Fixed antenna coupling coil allows direct feed to a suitable antenna, or through an antenna tuner.
ACCESSORIES REQUIRED: Accessories required to put Model 701 in operation, but not supplied
are:
3 6AQ5 miniature beam tetrode tubes (omit 2 for CW operation only)
1 807 beam tetrods power amplifier tube
3 coils (see "coils & Crystals")
1 Carbon microphone with 2-circuit plug (for phone operation only)
1 Telegraph key with 2-circuit plug
1 Crystal in FT243 holder (½" pin-center spacing), of frequency for desired band.
1 Antenna and feeder system (see A.R.R.L. Handbook for details)
1 Power supply furnishing 6.3 volts, a.c. or d.c., at 2.25 Amperes for heaters and
300 to 350 volts at 130 MA. d.c. for C-W operation only, 300 to 350 volts at 200 MA. for phone operation.
1 S.P.S.T. switch (or relay) for SEND-RECEIVE control
1 S.P.S.T. switch to cut off modulator power in CW operation.
INSTALLATION: The transmitter should be removed from its cabinet for tube installation and initial examination. Insert tubes in sockets as in Fig. 1, placing clip on flexible lead upon top-cap of 807 tube after inserting same in its socket. Pull antenna feeders through hole in right rear of cabinet and solder their ends to the two free contact lugs found at the upper left (seen from rear) of the upper left 5-pin coil socket. Pull power cable through cabinet rear hole and remount transmitter in cabinet.
ANTENNA: Full data upon various types of antennae will be found in the A.R.R.L. Handbook,
as well as upon antenna tuners. A suitable antenna for operation in the desired band, or bands, should be erected, preferably of a type which will allow use of Amphenol Twin-Lead transmission line for feeders, either 70, 150 or 300 ohm size. For single band operation an antenna cut to proper length may be fed directly from the transmitter itself. It is preferable, however, to use an antenna tuner to insure feeding all available power into the antenna, where it alone does any good. The effectiveness of this, or any other, transmitter can usually be increased from two to possibly ten or more times if care is taken to secure proper impedance match between transmitter, transmission line and antenna. This can be easily and simply accomplished through use of the Model 908 MICROMATCH standing-wave-ratio meter and power meter.
POWER SUPPLY: A single or dual power supply may be used, connected to the multi-colored leads of the power cable per Fig. 2. Basically the oscillator (BROWN wire B+) requires 300-volts d.c. at about 30 MA. The 807 power amplifier (RED B+) requires 100 MA. d.c. at 300 to 350 volts per phone operation, but will take up to 750 volts at 100 MA. for full 75-watt CW telegraph input. DO NOT OPERATE THE POWER AMPLIFIER AT MORE THAN 30 WATTS PLATE INPUT IN PHONE OPERATION. Both of these tubes must operate in either phone or CW work. The modulator (BLUE B+) used in voice operation only, requires 70 MA. at 300 volts d.c. For economy's sake the modulator plate supply may be cut off in CW operation, as by an S.P.S.T. switch in series with the BLUE power cable lead. If this is not done, be sure to remove microphone plug from MIKE jack in telegraph operation to prevent possible simultaneous transmission of voice or room noise. Removing the key plug from the KEY Jack, or closing shorting-switch of the key energizes the oscillator for voice operation.
COILS & CRYSTALS: Only fundamentally-cut crystals (not harmonic-cut) types may be used. An 80-meter crystal, of suitable frequency for doubling to 40 meters or quadrupling to 20 meters, may be used for these three bands. A 40-meter crystal will give output on 40, 20 and 10 meters. A 20-meter crystal will give output on 20 and 10 meters. For 6 meter output a crystal ground to Ό the final frequency (50 to 54 mcs.) is required. In emergencies output at the 8th harmonic of the crystal may be had by doubling in the 807 plate circuit, though that is not recommended or considered herein. As herein, considered operation of the 807 power amplifier is always "straight-through", either at cryatal frequency or the 2nd or 4th harmonic thereof, with frequency multiplication occurring in the 6AQ5 Tritet oscillator plate circuit.
Coil selection is as follows: Tritet cathode coil is always for crystal frequency. It may be 125-E1a for 80-meter crystal, 125-E2a for 40 meter crystal or 125-E3a for 20-meter crystal. Oscillator plate coil (located above 807 tube base) should be selected for final ouput frequency, as should 807 plate coil. These two coils are identical in number and construction, though the antenna coupling winding is not used in oscillator plate circuit position. Thus, for L2 and L3, use one each 125-E1b for 80 meters; 125-E2b for 40 meters; 125-E3b for 20 meters; 125-E5b for 11 and 10 meters; and 125-E6b for 6 meters.
TUNINC: With tubes, coils and crystals in sockets and power supply connected, temporarily disconnect RED wire from power supply. Turn on power, set OSC.P knob to 100, and tune CATH. knob for maximum glow of XTAL lamp. This glow will vary from dull for 80-meter crystals, to fairly bright for 20 meter crystals, is a measure of crystal r.f. current. Advance CATH. knob just a bit above the point of maximum XTAL lamp glow-to insure stable operation and clean keying. Now, tune OSC.P. knob to produce minimum glow of XTAL lamp. Turn off power, connect RED wire to power supply and turn power on, and tune AMP.p. knob for minimum glow of AMP.Ip. lamp. If a 40-watt lamp is connected to the output of the transmitter (two unused contacts at upper right, seen from front, of upper right coil socket), a good estimate of the power output of the transmitter may be had from the lamp's brilliancy. It is best to first test and tune up with such a lamp as a dummy load. Insert microphone plug in MIKE jack and talk into microphone. Note that dummy antenna lamp increases in brilliancy upon whistling. indicating upward modulation. Do not talk into- microphoe loud enough to cause AMP.Ip. lamp to flicker. Insert key plug in KEY jack and see that keying is effective, clean and free of clicking or chirping as heard upon a nearby receiver. Adjust CATH. knob for chirpless keying.
Power output upon crystal fundamental frequency, or its 2nd harmonic, will closely approximate 66% of actual d.c. plate input. It will be somewhat less upon 4th harmonic of crystal.
Attach antenna feeders to transmitter and proceed to operate.
PARTS LIST
C1 50 mmfd. tubular ceramic ±20%
C2 6 mfd., 350 volt tubular dry electrolytic ±20%
C3, C3a .002 mfd. molded mica ±2O%
C4 100 mmfd. air capacitor
C4, C4a 120 mmfd. air capacitor, wide-spaced
C5, C5a, C5b, C5c C5d .02 mfd, 600 volt ±20% (C5d across heaters)
R1 50 kilohms, ½ watt ±20%
R2 21 kilohms, " " "
R3 43 kilohms, 2 " "
R4 2500 ohms, " " "
R5 120 ohms, " " "
R6 50 kilohms, 4 " " (2-100 K, 2 W. resistors in parallel)
R7 120 ohms, 2 " "
R8 100 ohms, 1 " "
M1, M2 Mazda #47 Panel Lamps
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I believe in one God, the Father almighty, maker of heaven and earth, of all things visible and invisible. I believe in one Lord Jesus Christ, the Only Begotten Son of God,
born of the Father before all ages. God from God, Light from Light, true God from true God, begotten, not made, consubstantial with the Father; through him all things were made. For us men and for our salvation he came down from heaven, and by the Holy Spirit was incarnate of the Virgin Mary, and became man. For our sake he was crucified under Pontius Pilate, he suffered death and was buried, and rose again on the third day in accordance with the Scriptures. He ascended into heaven and is seated at the right hand of the Father. He will come again in glory to judge the living and the dead and his kingdom will have no end. I believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son, who with the Father and the Son is adored and glorified, who has spoken through the prophets. I believe in one, holy, catholic and apostolic Church. I confess one baptism for the forgiveness of sins and I look forward to the resurrection of the dead and the life of the world to come. Amen.
With firm faith, I also believe everything contained in the word of God, whether written or handed down in Tradition, which the Church, either by a solemn judgment or by the ordinary and universal Magisterium, sets forth to be believed as divinely revealed.
I also firmly accept and hold each and everything definitively proposed by the Church regarding teaching on faith and morals.
Moreover, I adhere with religious submission of will and intellect to the teachings which either the Roman Pontiff or the College of Bishops enunciate when they exercise their authentic Magisterium, even if they do not intend to proclaim these teachings by a definitive act.
. From her very beginning, the Church has professed faith in the Lord, crucified and risen, and has gathered the fundamental contents of her belief into certain formulas. The central event of the death and resurrection of the Lord Jesus, expressed first in simple formulas and subsequently in formulas that were more developed,1 made it possible to give life to that uninterrupted proclamation of faith, in which the Church has handed on both what had been received from the lips of Christ and from his works, as well as what had been learned "at the prompting of the Holy Spirit".2
The same New Testament is the singular witness of the first profession proclaimed by the disciples immediately after the events of Easter: "For I handed on to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures; that he was buried; that he was raised on the third day in accordance with the Scriptures; that he appeared to Cephas, then to the Twelve".3
2. In the course of the centuries, from this unchangeable nucleus testifying to Jesus as Son of God and as Lord, symbols witnessing to the unity of the faith and to the communion of the churches came to be developed. In these, the fundamental truths which every believer is required to know and to profess were gathered together. Thus, before receiving Baptism, the catechumen must make his profession of faith. The Fathers too, coming together in Councils to respond to historical challenges that required a more complete presentation of the truths of the faith or a defense of the orthodoxy of those truths, formulated new creeds which occupy "a special place in the Church's life"4 up to the present day. The diversity of these symbols expresses the richness of the one faith; none of them is superseded or nullified by subsequent professions of faith formulated in response to later historical circumstances.
3. Christ's promise to bestow the Holy Spirit, who "will guide you into all truth", constantly sustains the Church on her way.5 Thus, in the course of her history, certain truths have been defined as having been acquired though the Holy Spirit's assistance and are therefore perceptible stages in the realization of the original promise. Other truths, however, have to be understood still more deeply before full possession can be attained of what God, in his mystery of love, wished to reveal to men for their salvation.6
In recent times too, in her pastoral care for souls, the Church has thought it opportune to express in a more explicit way the faith of all time. In addition, the obligation has been established for some members of the Christian faithful, called to assume particular offices in the community in the name of the Church, to publicly make a profession of faith according to the formula approved by the Apostolic See.7
4. This new formula of the Professio fidei restates the Nicene-Constantinopolitan Creed and concludes with the addition of three propositions or paragraphs intended to better distinguish the order of the truths to which the believer adheres. The correct explanation of these paragraphs deserves a clear presentation, so that their authentic meaning, as given by the Church's Magisterium, will be well understood, received and integrally preserved.
In contemporary usage, the term 'Church' has come to include a variety of meanings, which, while true and consistent, require greater precision when one refers to the specific and proper functions of persons who act within the Church. In this area, it is clear that, on questions of faith and morals, the only subject qualified to fulfil the office of teaching with binding authority for the faithful is the Supreme Pontiff and the College of Bishops in communion with him.8 The Bishops are the "authentic teachers" of the faith, "endowed with the authority of Christ",9 because by divine institution they are the successors of the Apostles "in teaching and in pastoral governance": together with the Roman Pontiff they exercise supreme and full power over all the Church, although this power cannot be exercised without the consent of the Roman Pontiff.10
5. The first paragraph states: "With firm faith, I also believe everything contained in the word of God, whether written or handed down in Tradition, which the Church, either by a solemn judgement or by the ordinary and universal Magisterium, sets forth to be believed as divinely revealed". The object taught in this paragraph is constituted by all those doctrines of divine and catholic faith which the Church proposes as divinely and formally revealed and, as such, as irreformable.11
These doctrines are contained in the word of God, written or handed down, and defined with a solemn judgement as divinely revealed truths either by the Roman Pontiff when he speaks 'ex cathedra,' or by the College of Bishops gathered in council, or infallibly proposed for belief by the ordinary and universal Magisterium.
These doctrines require the assent of theological faith by all members of the faithful. Thus, whoever obstinately places them in doubt or denies them falls under the censure of heresy, as indicated by the respective canons of the Codes of Canon Law.12
6. The second proposition of the Professio fidei states: "I also firmly accept and hold each and everything definitively proposed by the Church regarding teaching on faith and morals". The object taught by this formula includes all those teachings belonging to the dogmatic or moral area,13 which are necessary for faithfully keeping and expounding the deposit of faith, even if they have not been proposed by the Magisterium of the Church as formally revealed.
Such doctrines can be defined solemnly by the Roman Pontiff when he speaks 'ex cathedra' or by the College of Bishops gathered in council, or they can be taught infallibly by the ordinary and universal Magisterium of the Church as a 'sententia definitive tenenda'.14 Every believer, therefore, is required to give firm and definitive assent to these truths, based on faith in the Holy Spirit's assistance to the Church's Magisterium, and on the Catholic doctrine of the infallibility of the Magisterium in these matters.15 Whoever denies these truths would be in a position of rejecting a truth of Catholic doctrine16 and would therefore no longer be in full communion with the Catholic Church.
7. The truths belonging to this second paragraph can be of various natures, thus giving different qualities to their relationship with revelation. There are truths which are necessarily connected with revelation by virtue of an historical relationship, while other truths evince a logical connection that expresses a stage in the maturation of understanding of revelation which the Church is called to undertake. The fact that these doctrines may not be proposed as formally revealed, insofar as they add to the data of faith elements that are not revealed or which are not yet expressly recognized as such, in no way diminishes their definitive character, which is required at least by their intrinsic connection with revealed truth. Moreover, it cannot be excluded that at a certain point in dogmatic development, the understanding of the realities and the words of the deposit of faith can progress in the life of the Church, and the Magisterium may proclaim some of these doctrines as also dogmas of divine and catholic faith.
8. With regard to the nature of the assent owed to the truths set forth by the Church as divinely revealed (those of the first paragraph) or to be held definitively (those of the second paragraph), it is important to emphasize that there is no difference with respect to the full and irrevocable character of the assent which is owed to these teachings. The difference concerns the supernatural virtue of faith: in the case of truths of the first paragraph, the assent is based directly on faith in the authority of the word of God (doctrines de fide credenda); in the case of the truths of the second paragraph, the assent is based on faith in the Holy Spirit's assistance to the Magisterium and on the Catholic doctrine of the infallibility of the Magisterium (doctrines de fide tenenda).
9. The Magisterium of the Church, however, teaches a doctrine to be believed as divinely revealed (first paragraph) or to be held definitively (second paragraph) with an act which is either defining or non-defining. In the case of a defining act, a truth is solemnly defined by an 'ex cathedra' pronouncement by the Roman Pontiff or by the action of an ecumenical council. In the case of a non-defining act, a doctrine is taught infallibly by the ordinary and universal Magisterium of the Bishops dispersed throughout the world who are in communion with the Successor of Peter. Such a doctrine can be confirmed or reaffirmed by the Roman Pontiff, even without recourse to a solemn definition, by declaring explicitly that it belongs to the teaching of the ordinary and universal Magisterium as a truth that is divinely revealed (first paragraph) or as a truth of Catholic doctrine (second paragraph). Consequently, when there has not been a judgement on a doctrine in the solemn form of a definition, but this doctrine, belonging to the inheritance of the depositum fidei, is taught by the ordinary and universal Magisterium, which necessarily includes the Pope, such a doctrine is to be understood as having been set forth infallibly.17 The declaration of confirmation or reaffirmation by the Roman Pontiff in this case is not a new dogmatic definition, but a formal attestation of a truth already possessed and infallibly transmitted by the Church.
10. The third proposition of the Professio fidei states: "Moreover, I adhere with religious submission of will and intellect to the teachings which either the Roman Pontiff or the College of Bishops enunciate when they exercise their authentic Magisterium, even if they do not intend to proclaim these teachings by a definitive act".
To this paragraph belong all those teachings – on faith and morals – presented as true or at least as sure, even if they have not been defined with a solemn judgement or proposed as definitive by the ordinary and universal Magisterium. Such teachings are, however, an authentic expression of the ordinary Magisterium of the Roman Pontiff or of the College of Bishops and therefore require religious submission of will and intellect.18 They are set forth in order to arrive at a deeper understanding of revelation, or to recall the conformity of a teaching with the truths of faith, or lastly to warn against ideas incompatible with those truths or against dangerous opinions that can lead to error.19
A proposition contrary to these doctrines can be qualified as erroneous or, in the case of teachings of the prudential order, as rash or dangerous and therefore 'tuto doceri non potest'.20
11. Examples. Without any intention of completeness or exhaustiveness, some examples of doctrines relative to the three paragraphs described above can be recalled.
To the truths of the first paragraph belong the articles of faith of the Creed, the various christological dogmas21 and marian dogmas;22the doctrine of the institution of the sacraments by Christ and their efficacy with regard to grace;23the doctrine of the real and substantial presence of Christ in the Eucharist24and the sacrificial nature of the eucharistic celebration;25the foundation of the Church by the will of Christ;26the doctrine on the primacy and infallibility of the Roman Pontiff;27 the doctrine on the existence of original sin;28the doctrine on the immortality of the spiritual soul and on the immediate recompense after death;29the absence of error in the inspired sacred texts;30the doctrine on the grave immorality of direct and voluntary killing of an innocent human being.31
With respect to the truths of the second paragraph, with reference to those connected with revelation by a logical necessity, one can consider, for example, the development in the understanding of the doctrine connected with the definition of papal infallibility, prior to the dogmatic definition of the First Vatican Council. The primacy of the Successor of Peter was always believed as a revealed fact, although until Vatican I the discussion remained open as to whether the conceptual elaboration of what is understood by the terms 'jurisdiction' and 'infallibility' was to be considered an intrinsic part of revelation or only a logical consequence. On the other hand, although its character as a divinely revealed truth was defined in the First Vatican Council, the doctrine on the infallibility and primacy of jurisdiction of the Roman Pontiff was already recognized as definitive in the period before the council. History clearly shows, therefore, that what was accepted into the consciousness of the Church was considered a true doctrine from the beginning, and was subsequently held to be definitive; however, only in the final stage – the definition of Vatican I – was it also accepted as a divinely revealed truth.
A similar process can be observed in the more recent teaching regarding the doctrine that priestly ordination is reserved only to men. The Supreme Pontiff, while not wishing to proceed to a dogmatic definition, intended to reaffirm that this doctrine is to be held definitively,32 since, founded on the written word of God, constantly preserved and applied in the Tradition of the Church, it has been set forth infallibly by the ordinary and universal Magisterium.33 As the prior example illustrates, this does not foreclose the possibility that, in the future, the consciousness of the Church might progress to the point where this teaching could be defined as a doctrine to be believed as divinely revealed.
The doctrine on the illicitness of euthanasia, taught in the Encyclical Letter Evangelium Vitae, can also be recalled. Confirming that euthanasia is "a grave violation of the law of God", the Pope declares that "this doctrine is based upon the natural law and upon the written word of God, is transmitted by the Church's Tradition and taught by the ordinary and universal Magisterium".34 It could seem that there is only a logical element in the doctrine on euthanasia, since Scripture does not seem to be aware of the concept. In this case, however, the interrelationship between the orders of faith and reason becomes apparent: Scripture, in fact, clearly excludes every form of the kind of self-determination of human existence that is presupposed in the theory and practice of euthanasia.
Other examples of moral doctrines which are taught as definitive by the universal and ordinary Magisterium of the Church are: the teaching on the illicitness of prostitution35and of fornication.36
With regard to those truths connected to revelation by historical necessity and which are to be held definitively, but are not able to be declared as divinely revealed, the following examples can be given: the legitimacy of the election of the Supreme Pontiff or of the celebration of an ecumenical council, the canonizations of saints (dogmatic facts), the declaration of Pope Leo XIII in the Apostolic Letter Apostolicae Curae on the invalidity of Anglican ordinations.37...
As examples of doctrines belonging to the third paragraph, one can point in general to teachings set forth by the authentic ordinary Magisterium in a non-definitive way, which require degrees of adherence differentiated according to the mind and the will manifested; this is shown especially by the nature of the documents, by the frequent repetition of the same doctrine, or by the tenor of the verbal expression.38
12. With the different symbols of faith, the believer recognizes and attests that he professes the faith of the entire Church. It is for this reason that, above all in the earliest symbols of faith, this consciousness is expressed in the formula 'We believe'. As the Catechism of the Catholic Church teaches: "'I believe' (Apostles' Creed) is the faith of the Church professed personally by each believer, principally during Baptism. 'We believe' (Nicene-Constantinopolitan Creed) is the faith of the Church confessed by the Bishops assembled in council or more generally by the liturgical assembly of believers. 'I believe' is also the Church, our mother, responding to God by faith as she teaches us to say both 'I believe' and 'We believe'".39
In every profession of faith, the Church verifies different stages she has reached on her path toward the definitive meeting with the Lord. No content is abrogated with the passage of time; instead, all of it becomes an irreplaceable inheritance through which the faith of all time, of all believers, and lived out in every place, contemplates the constant action of the Spirit of the risen Christ, the Spirit who accompanies and gives life to his Church and leads her into the fullness of the truth.
Rome, from the offices of the Congregation for the Doctrine of the Faith, June 29, 1998, the Solemnity of the Blessed Apostles Peter and Paul.
Joseph Card. Ratzinger
Prefect
Tarcisio Bertone, S.D.B.
Archbishop Emeritus of Vercelli
Secretary
