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Issue 8.6 of the Review for Religious, 1949. ; ¯ A.M. D~G. Reviewfor Relig°ions NOVEMBER 15, 1949 Roman Con.grecjations :. ¯ ¯ ¯ . JosephCreusen How Often Must We Pray? . Gerald Kelly Acjes of the Interior Life .". G. Augustine Ellard "We Are His Members!" . M. Raymond Questions Answered Books' Reviewed Annual Index :h VOLUME VIII NUMBEk 6 REVIEW FOR RELIGIOUS VOLUME VIII NOVEMBER, 1949 NUMBER 6 CONTENTS THE ROMAN CONGREGATIONS-~3oseph Creusen, 8.3. . . . 281 HOW OFTEN MUST WE PRAY?--Gerald Kelly, S.J . 289 THE THREE AGES OF T'HE INTERIOR LIFE-- G. Augustine Ellard, S.J . 297 "WE ARE HIS MEMBERS!"--M. Raymond, O.C.S.O . 317 QUESTIONS AND ANSWERS-- 40. "Reform" of Cloistered Communities . 323 41. Religious Wears Graduation Pin . 324 42. Sister as Organist in Parish Church ." . 325 43. "Class Money" for Personal Needs . ' . 325 BOOK REVIEWS-- The Day with Jesus and Mary; She Who Lived Her name; The Happi-ness of Heaven . 326 BOOK NOTICES . : . . 328 BOOK ANNOUNCEMENTS . 331 OUR CONTRIBUTORS . 332 ANNUAL INDEX . . . ." . " . 333 REVIEW FOR RELIGIOUS, .November 1949, Vol. VIII, No. 6. Published bi-monthly: January, March, May, July. September, and November at the College Press, 606 Harrison Street. Topeka, Kansas,. by St. Mary's College, St. Marys, Kansas, with ecclesiastical approbation. Entered as second class matter January 15, 1942, at the Post Office, Topeka, Kansas, under the act of March 3, 1879. Editorial Board: Adam C. Ellis, S.J., G. Augustine Ellard, S.J., Gerald Kelly, S.J. Editorial Secretary: Alfred F. Schneider, S.J. Copyright, 1949, by Adam C. Ellis. Permission is hereby granted for quotations of reasonable length, provided due credit be given this review and the author. Subscription price: 2 dollars a year. Printed in U. S. A. Before writing to us, please consult notice on inside back cover. The Roman Congregat:ions Joseph Creusen, S.J. gO,~ religious who, have not made a study of canon law the terms Roman Curia' and "Sacred Congregation" will not suggest a clear picture or ide~. Superiors, of course, know that recourse "to Rome" is necessary in order to obtain certain permissions or dispensations and that their petition will be forwarded to the Sacred Congregation of Religious by their local ordinary o~. by the Apostolic Delegate. Eventually an answer will arrive from the Sacred Con-gregation through the same channel, signed by a cardinal prefect or by the secretary, and there will be a fee to pay. And that is about the extent of their knowledge. Hence the purpose of the following pages is to introduce our readers to this ancient and important institution. Name and Oflfce of Cardinals The early popes like other bishops had their particular clergy, consisting of clerics of both lower and higher rank, among whom priests and deacons held a special place. They were attached to the principal churches of the diocese of Rome, and therefore to the "title" of the church, being attached to it as :it were by a "'cardo'" or hinge. Hence, they were said to be "'intitulati'" or "'incardinatL'" On account of their higher rank the deacons and priests of the Roman diocese so connected with a special church were called "'cardinales'" (cardinal priest, cardinal deacon). Little by little the term "'card[nalis'" (cardinal) was restricted to designate the first priest or deacon of the main churches of Rome. When freedom was granted to the Church by the conversion of the Emperor Constantine, the popes began to call the bishops of the " neighboring dioceses to assist them in certain solemn ceremonies and to ask their advice in more important matters. This was done par-ticularly in provincial Roman councils. Thus it happened that the bishops of the nearby dioceses, who were summoned more frequently to assist the pope, were also called cardinals, or "cardinal bishops." The evolution of this institution of ca~rdinals took a long time. By the end of the fifth century the city of Rome had been divided into seven districts each under the authority of'a "cardinal deacon" 281 JOSHPH CRHUSHN Reeiew ~or Religious who cared for the economic condition of that district and especially for the welfare of the poor. The "cardinal priests" were at the head of the great basilicas and the other principal churches of Rome. From the twelfth century on the "cardinal bishops," called "'suburbicadi'" or "suburban" .(of the cities adjacent to Rome), numbered six. Plus V. (Const. Feb. 17, 1568) for the first time reserved the tide "cardinals" to" his councillors. During the early centuries of the Church the right to choose the new pope was exercised exclusively, or at least partially, by the clergy of Rome, by the citizens of that city, by the noble families, and by the Emperor. Finally, when it became possibIe for the popes to reserve this important right to the cardinals, their dignity and influence were much increased. They were then entrusted with the most important offices of the Roman curia. Those who resided in Rome were more or less frequently gathered in a "consistoriurn'" and became, as it were, the senate of the pope. The legates sent to vari-ous parts of the world by the Holy Father were chosen from among the resident cardinals. With greater centralization of Church government, the number and the difficulty of matters submitted to the Holy See became con-siderably increased. In imitation of civil governments, the pope was obliged to establish "offices" (boards of cardinals, councillors, and clerks) to assist in making new laws and in governing the extensive organization which was required to handle the great volume of business relating to such things as financial affairs, faculties of bishops and their relation to regulars, the struggle against heresy, the interpretation and the introduction of the decrees of the Council of Trent--~to m~ntion only the more important ones. Sixtus V is regarded as the real founder of the Roman congrega-tions. He fixed the number of cardinals at seventy--six cardinal bishops, fifty cardinal priests, and fourteen cardinal deacons1. He also reorganized the sacred congregations, incre.asing their number to fifteen (January 22, 1588). Reform of Pius X From the very beginning of his reign Dius X determined to revise the law of the Church. He made a start with the constitution 1A cardinal deacon is, of course, at least a priest, but his "title" is a church which in early ages belonged to a deacon. Many. of the cardinal priests are bishops, but they have a °'presbyteral ~itle." 282 Nouember, 1949 THE ROMAN CONGREGATIONS Sapienti consilio, dated June 29, 1908, by which he reformed the Roman Curia. This legislation was incorporated latei: on, almost without change, into the new Code of Canon Lau), which was promulgated in 1917. According to the. reform of Plus X the Roman Curia now consists of fifteen sacred congregations, three papal tribunals or courts, and five offices, such as that of the secretarg of state.In this article, however, we shall confine ourselves to the sacred congregations and make practical applications of what is said to the Sacred Congregation of Religious. Roman Congregations A Roman congregation is a board of ~ardinals who have a very accurately defined part in the government of the Church. They are assisted by a group of major and minor officers, and by a body of councillors called consultors. At the head of every congregation we find a cardinal prefect, except in the cases of the Holy Office, the Congregation for the F~astern Church, and the Consistorial Congre-gation. The pope himself is the head of these three congregations, and the cardinal who would otherwise be the prefect takes the place of the secretary and is called assessor. All the other congregations have a secretary and a subsecretary. The secretary of a congregation plays a very important part in transacting its business. Consultors To assist in the study of difficult questions proposed to the con-gregations, each one of them has a board of councillors who are called consultors. They are chosen from among the diocesan clergy and from among religious, are specialists in their field, come from various countries of the world, and most of them reside in Rome where they are engaged as professors or hold a post in.the curia of their order or congregation. Some of these consultors are Roman prelates. Minor Ot~cials To help the secretary and the subsecretary in the solution of the ordinary problems and cases which are presented to a congregation, we find a group of monsignori and priests who are called "'aiutanti di studio." These are internal councillors as contrasted with the consultors mentioned above, who may be termed external councillors since they do not ordinarily meet for consultation in the congrega-tion. Then another group called "'minutanti'" are in charge of 283 JOSEPH CREUSEN Review for Religious summing up the petition.s, while the "'protocolist'" (one or more~ takes care of the documents and puts them in order. Finally, each congregation.has a bursar, an archivist, and a group of lay helpers who are called ushers. The Sacred Congregation of Religious Let us now pay a visit to the Sacred Congregation of Religious. This will be the best way of explaining what a Roman congregation is and what it does. Pius XI built a modern office building to house the Sacred Con-gregations. It is called the Palazzo delle Congregazioni (palazzo meaning any large, ornate building),, and it is situated in the Piazza San Callisto near the old church of S. Maria Trasteoere (across the Tiber). Nearly all the congregations have their quarters in this modern building, and the two upper floors afford lodging for many officers of the congregations. Entering a courtyard we have an immediate view of this imposing edifice. On the right, as we pass along we see a beautiful fountain flanked by a statue of Plus XI, a memorial to the founder of this new home of the congregations. In the driveway immedi-ately in front of the building, we may see several autos with the legend "S C V" (Servizio Cittd Vaticano) in lieu of license plates. This indicates that one or more cardinals are already in their offices. We enter the building at a door marked "Congregation of Religious'" and find ourselves in a long corridor with high windows and ceilings. Going to the end of this corridor, on the left we find a large assembly room where various committees and consultors meet under the chairmanship of the cardinal prefect or the secretary of the con-gregation; then comes a series of smaller waiting rooms for visitors. On the right we find a waiting room and the office of the cardinal prefect and that of the secretary of the congregation. Smaller offices house the roinutanti, protocolist, bursar, and archivist. This latter is the antechamber to a very large room which has a balcony all around, and is used to keep all the documents of the Sacred Congre-gation. These are contained in steel files, in alphabetical order of the diocese in wh.ich the mother house of an institute is situated. To the right of the entrance we find another series of offices-- subsecretary, various business offices for religious men, for teaching and nursing sisters, and for the past two years an office for the secretary and committee in charge of secular institutes. 284 Nooember, 1949 THE ROMAN CONGREGATIONS The offices of the congregation are open to the public for business from 9:00 A.i~, to 1:00 P.M. During these hours the waiting rooms are filled'with religious priests, Brothers, and Sisters, who wear various habits, some ~f which would appear strange to us. Some are dressed in civilian clothes and have no religious habit. These are members of the recently established secular institutes. During office hours the officers and employees are kept very busy, and during an interview with the secretary one will ordinarily be interrupted two or three times in twenty minutes by an usher who brings a document to be signed. The Congregation of Religious is competent to handle almost any matter which concerns religious. When necessary, the secretary will send a petition to another congre-gation or ask for special faculties from the Holy Father. The subject matter of petitions sent to the Sacred Congregation of Religious covers a great variety of things of greater or less importance. For ordinary dispensations the cardinal prefect or the secretary have habitual faculties, and they will grant directly the dispensation requested. Thus, by way of example, we may mention: permission to change a last will and testament, to remain outside the religious house for more than six months, to leave papal cloister in order ~o undergo a surgical operation. For all petitions which require some discussion, a meeting called a congresso is held at least once a week. At this meeting the car-dinal prefect, the secretary, and the subsecretary are present. Som~- times one or more consultors are asked to be present to give their opinions or to discuss the report ("ootum") they have written on the subject. According to an ancient practice all questions of some importance were submitted to the "congregation," that is, to the cardinals who form the Congregation of Religious; but Pius XII has enlarged the competence of the "'cor~gresso pieno'" (full meetings)', that is, when some consultors are called to discuss questions with the cardinal prefect, the secretary, and the subsecretary, and sometimes one or other members of the congregation. The cardinals who are members of the Congregation of Religious gather in the Vatican Palace every Friday for a meeting which is called "'plenaria.'" There are twenty-three cardinals who are mem-bers of the Congregation of Religious at present, but only eleven of them reside in Rome. The others may sit in at a meeting when they happen to be in Rome for their "'ad limina'" visit, or on some other occasion. The cardinals who live in Rome are called "Cardinals in 285 ¯ .JOSEPH CREUSEN Revieto [or Religious Curia." A week before the meeting, each one receives a copy of printed documents regarding the case or cases to be ~.iscussed. These will ordinarily consist of a copy of the petition to be heard, the ,doubt to be solved, and the report (called "'votum") of one or more consultors. One of the cardinals is designated to explain the case to the assembly. He is called the Cardinal Ponens. Instructions or decrees to be issued by the Sacred Congregation, the approval of new religious institutes, difficult juridical questions, are examples of mat-ters discussed in the plenary session of the congregation. Every second and fourth Monday of the month, the cardinal prefect is received in private audience by the Holy Father who makes the final decision-~either approving the results of the plenary session or requesting a further study of the question. In the Congregation of Religious there are five boards or "com-missions" made up of various consultors according to their special competence. Among the more difficult tasks of the congregation is the preparation of instructions and decrees. These require long and arduous study on the part of the higher officials and of certain con-suitors. Our readers may be familiar with some of th~ more recent ones such as the following: the decree on military service for religious (January 1, 1911) ; the instruction on the second year of novitiate (Noyember 5, 1921); on the papal cloister 6f nuns (February 5, 1924); on secular institutes (March 19, 1948). Only canonists can. appreciate how much time and work are consumed in the preparation of such documents. Usually the preparatory work is entrusted to a board of consultors tinder the direction.of the secretary or subsecretary. The final meetings will be presided over by the cardinal pre.fect himself. Ordinarily one or two consultors prepare a draft which will then be discussed by the entire board. Being canonists themselves, many of the consultors realize how accurately terms must be chosen to avoid criticisms of the text and doubts which might arise as to the meaning of this or that word. Even the,non-canonists contribute useful suggestions. Since the consultors come from various 'countries, they look at the matter in the light of the special conditions in their own countries. Hence no one will be surprised to learn that some instructions are discussed for one, or two, or even three years before they are ready for publication. 286 Nouember, 1949 THE ROMAN CONGREGATIONS Procedure in the Congregation A simple example will give us an idea of how ordinary routine business is conducted by the Congregation of Religious. A superior general with the approval of his council decides to ask the Sacred Congregation for permission to contract a debt of $100,000 to enlarge or to equip a school or hospital. The petition must be writ-ten in Latin, Italian, or French. The petition is usually addressed to The Holy Father according tO a well-known form: "Most Holy Father: The undersigned N.N., superior general of the congregation of N.N. (mother house in the diocese of X), pros-trate at the feet of Your Holiness, sets forth the following." ' Then come~ the petition itself: "With the approval of my gen-eral council I ask for permission to contract a debt of :;100,000 to equip on a more modern scale, a hospital, school . . ." ~ Then the need for the improvement will be briefly and clearly exposed. If the congregation has other debts the superior is obliged to mention them also. It is very important to assure the Sacred Congregation that the religious institute will be able to pay the interest regularly fiom ordinary income and, after not too long a time, to retire the capital debt. The petition ends with the form: "And may God, etc." without finishing the clause. Then a final "Your Holiness' most humble servant in Christ," followed by the signatures of the superior gen-eral and his general councillors. If the approval of the general coun-cil is not required, the councillors do not sign the petition. If the congregation has a cardinal protector, the petition may be sent to him, and he will forward it to the congregation with his recommendation. For less important matters it will be sufficient to have the document signed and sealed by the local ordinary and by tbe religious major superior. It should be addressed directly to: ."His Eminence, Cardinal Lavitrano, Prefect of the S. Congregation of Religious, Piazza S. Calli~to, Rome, Italy." According to the importance of the matter, the favor will be granted immediately by the cardinal prefect or by the secretary, with or without having been examined by a consuhor. Certain matters are frequently discussed in the congresso; and if it be something still more important or difficult, it will go through a "plenary session" of the cardinals and will finally be submitted to the pope in private 287 ,JOSEPH CREUSEN audience by the cardinal prefect. For many indults a printed form is used, and the clerk has only to fill in the name of the petitioner and perhaps add a brief remark. If the petition was not presented by the cardinal protector, the indult will have to be claimed at the treasurer's office by an agent. Small religious congregations which have no agent of their own in Rome usually send in their petitions through the diocesan chancery of the mother house, and then the local ordinary's agent will take care of them. In such cases the favor is frequently not granted directly but faculties are given to the local ordinary of the mother house (general or provincial) to grant the favor "if he finds the motives and the circumstances alleged to be true." On the back of the indult are.indicated the various fees to be paid. The first is an alms to be given the Sacred Congregation on the occasion of the granting of the favors; the second is a tax in compensation for the expenses involved (work of the clerks, report of the consultor, and so forth); the third is an alms for whoever executes the indult; the fourth fixes the sum the agent may ask for his work and expenses. Conclusion Perhaps one of my readers will ask me in a low voice, "Why does it occasionally take such a long time to get an answer back from the congregation?" I could igive many reasons. It is not always the fault of the officers of the congregation. Let me remind my readers of what I said above, that the Sacred Congregation has general com-petency for practically all matters concerning religious. Now, according to very incotnplete statistics, published in 1942, the reli-gious congregations with papal approval number about 111,000 religious men and 587,000 religious women. These figures do not include the numerous members of diocesan congregations, nor the r~ligious orders; hence, no mention at all of the hundreds of monas-teries of religious nuns. To give but one small example of the num-bers of diocesan religious, a Belgian bishop once told me that he had ii/:ty (yes, I mean i/fry) smaller or larger mother houses in his dio-cese. This being so, it will not be useless to have a friend in Rome who can go to the Sacred Congregation and inquire of some employee about your business. 288 l-low Orq:en Must We Pray? Gerald Kelly, S.J. DURING the years I have.been teaching religious, particularly Sisters, I have often been presented with this problem: "Exam-inations of conscience sometimes contain the.question, 'Did I miss my morning and even!ng prayers, and my grace before and after meals?' Does this question mean that such daily prayers are obliga-tory? And if they are not obligatory, how are we to explain the question to children?" The problem, be it noted, concerns obligation. It pertains there-fore to moral, not to ascetical, theology; and it is as a moral problem that I intend to treat it. But before I touch upon the actual ques-tion, I should like to make some preliminary observations that may prevent misuntterstandings. Preliminary Observations I lay claim to no special knowledge, acquired or infused, natural or supernatural, concerning the teaching of catechism to children. In fact, I may state quite frankly that at the end of the one year of my Jesuit life in which I had the duty (or privilege) of teaching cate-chism to third-graders I was thoroughly convinced that I had not reached their minds with a single idea. As a fellow Jesuit once put it to me when we were returning home after a catechism session, "Every time I leave that class, it's with a feeling of having been thwarted." Despite that year of frustration, I still retain certain notions concerning what ought and what ought not to be taught to children. For one thing, I believe it is much better to show children (and per-haps adults, too) the fittingness, the loveliness, and the beauty of the various acts of prayer than to try to make precise distinctions con-cerning their obligation to pray) If they love prayer, they will pray; and thus they will fulfill these obligations even though they cannot define them. This seems to be in keeping with the common opinion of theologians to th~ effect that Catholics who lead a devout lFor material on the fittingness and beauty of some of the acts of prayer mentioned in this article confer, among other things, these articles in REVIEW FOR RELIGIOUS: Moral Beautg in Our Duties toward God (I, 244-52) ; The Life of Faith (II, 41- 51); and Are You Sorrg for Your Sins? (III, 335-48). 289 GERALD KELLY Reoiew /~or Religious life need never worry about failing to fulfill their various duties to pray. Nevertheless, it is not right, merely in order to encourage children to do good, to foster an erroneous notion concerning their obliga-tions. Consequently, when any book or statement gives them the impression that they have a strict obligation though in reality they do not, that impression should be tactfully corrected. As regards daily prayers in particular, I might observe before discussing the main question that, even if there should be an obliga-tion to pray every day, there is certainly no duty to pray at definite times of the day, for example, in the morning or evening. Evidently these are fitting times. Yet pious Catholics who humbly confess that they did not say (heir morning prayers but said them later in the day surely have a false conscience if they think that in so acting they sin. Moreover, even if there should be an obligation to pray daily, there is clearly no obligation to say the prayers in some definite posi-tion. Some people seem to think that if they do not kneel when they pray they are doing wrong. A notion of this kind should be ~orrected--or, better still, prevented. Now for the question: is it obligatory, at least under pain of venial sin, to pray every day? Official pronouncements of the Churcl'i do not answer this question. A casual reading of Sacred Scripture seems to answer it in the affirmative. For instance, we are told: "Pray without ceasing" (I Thess. 5:17); "We ought always to pray" (Lk. 18 : 1) ; and "Be instant in prayer" (Col. 4:2). Texts like these appear to demand at least daily prayer; yet we know, from the traditional teaching of approved theologians, that such texts need not be taken in their full literal force. In part, at least, they express a counsel, not a command. To know the extent of the Obligation we have to turn to the writings of the moral theologians. Meaning of Prayer What do theologians mean by prayer? In general they distin-guish between prayer in the strict sense and prayer in the wide sense. In the strict sense prayer refers to petition, and it is defined as the "asking for becoming things from God." In the wide sense itmeans "any lifting of the soul to God," or any attual "communion with God." In this latter sense prayer includes acts. of faith, hope, love, adoration, petition, thanksgiving, praise, contrition, and so forth. It seems unquestionable that when we consider the problem of 290 November, 1949 HOW OFTEN MUST WE PRAY? daily prayers we are referring not merely to the prayer of petition but to prayer in the wide sense. To determine the exact obligation of praying, therefore, we ought to study what theologians have to say about the necessity of each of the acts mentioned in the previous paragraph. As a matter of fact, with reference to the necessity of prayer, moralists do not treat all these acts; but they do treat the principal ones: faith, hope, charity, contrition, and petition. These five acts, as treated by theologians, are primarily considered as inter-nal acts; though at times, of course, as when we speak of the neces-sity of certain acts with reference to confession, some external expres-sion is understood. Besides these various internal acts, theologians also treat of the necessity of social worship, which might include in some way many of the prayers not specifically treated elsewhere. A brief survey of these various sections of moral theology will give us all the background we need for a correct answer to th~ question: are daily prayers of obligation? Various Acts The Catholic life is a supernatural life: and faith is the founda-tion of supernatural living. It is evident, therefore, that faith must play an important part in the Catholic life. In fact, a truly devout life undoubtedly includes many acts of faith, at least implicitly, every day. But the fervent life is not the measure of obligation. Obligation refers to the minimum. And. when tbey speak of the obligation of making acts of faith, theologians are very conservative in estimating the required frequency. Treating of the necessity of making acts of faith, moralists first consider the nature of faith itself and its importance in the Christian life. From this consideration they conclude that every Catholic must make an act of faith at the beginning of his conscious moral life when he first realizes ~hat God has revealed certain truths to be believed. Another occasion that calls for an act of faith is had when the Church solemnly defines a certain doctrine and thus imposes upon us the duty of accepting it as divinely revealed. Besides specifying these two occasions, the most that theologians can say about the precept of faith in itself is that we must make acts of faith "at times" during life. Some have tried to define this obligation more accur-ately in terms of years, months, or weeks. These opinions are der-tainly worth reading; but they are merely opinions, not binding on anyone. 291 GERALD KELLY Review for Religious In the preceding paragraph I have indicated duties imposed on all Catholics by the precept of faith itself. Besides these, there are certain occasions when some other precept or special circumstance includes at least implicitly the necessity of making an act of faith. For instance, the duties of making acts of hope, charity, and contri-tion include the duty of making implicit acts of faith because such acts are impossible without faith. So, too, the duty of making a good confession or a good Communion. But in all these cases faith is not necessarily a separate act. Also, if one is facing a strong temptation which he cannot overcome without an act of faith, this act is obligatory. And if one has denied his faith by the sin of heresy or by apostasy from the true religion, he must, in reparation, make a new act of acceptance of the revealed truths he bad denied. The theol6gy on the necessity of acts of hope follows much the same pattern as I have outlined with regard to faith. From the dog-matic and ascetical points of view it would be difficult to e~aggerate the importance of hope. It must be present in the repentance of the sinner, in the heroism of the saint, and in the salutary perseverance of all the just. But concerning its prescribed frequency one must be cautious. Like faith, an act of hope is required at the beginning of one's moral life and "at times" during life. And like faith., it is at least implicitly required in certain other acts, for example, in an act of contrition, in a good confession, and in any effective prayer for grace. Also, an act of hope is required in reparation for a sin. of desperation. We next consider the best of all prayers, the act of love of God. That there are certain special occasions when an act of charity is imperative, is evident. For example, if a man is dying in the state of mortal sin and cannot receive a ~acrament, he can save his soul only by making an act of perfect contrition, which includes an act of charity. Also, if a person is in the state of mortal sin and must receive one of the sacraments of the living but cannot go to confes-sion, he is bound to regain the state of grace by means of perfect contrition. Even apart from these special occasions, one must at least occa-sionally during life make explicit acts of charity. This is the con-stant and universal teaching of eminent theologians, and the only teaching that the Church wilI'tolerat~. Absurd opinions such as these: it is enough to make an act of charity once in a life time, or once every five years--have been condemned. How anyone cc~uld* 292 Nooember, .I 9 4 9 HOW OFTEN MUST WE PRAY? hold opinions of this nature in view of the facts that the very ~ssence of the New Law is ~harity and that Sacred Scripture. urges us again and again to love God is somewhat of a mystery. Yet it is one thing to say that we must make acts of charity occa-sionally or even frequently; it is quite another to say how often they must be made. There is nothing defined on this point; and the theologians cannot determine it. All that can be said with certainty is that acts of charity should be made occasionally, or perhaps rather often, during life. In the preceding paragraphs I have made some references to the act of contrition. These were merely passing references. A sum-mary of the approved teaching concerning the necessity of this par-ticular act would run somewhat as follows. It is a conditional obli-gation; it depends on the fact that one has sinned. The Blessed" Virgin, for instance, could not make an act of contrition--and therefore could have no obligation to do so--because she never sinned. But for one who has sinned, contrition of some kind is an absolute requirement for forgiveness. For one who has committed a mortal sin, this clearly means that he has a serious obligation to make an act of contrition (perfect or imperfect, according to circum-stances) on the following occasions: when he is in danger of death; when he makes his yearly confession; when he is 'obliged for some special reason to 'acquire the state of grace (for example, when he receives a sacrament of the living). Venial sin does not require con-fession and is not an obstacle to the fruitful reception of the sacra-ments of the living; hence it seems that there is no definite occasion when contrition for venial sin is absolutely called for. Confession. of course, would make it conditionally necessary: that is, if one who has only venial sins wishes to go to confession, he is obliged to make an act of contrition. We come now to prayer in its strictest theological meaning, peti-tion. This kind of prayer may be considered under a twofold aspect: it is an act of worship of God, and it is a means of helping ourselves. As an act of worship, petition expresses our reverence for and dependence on God. Understood in this sense, prayer is certainly of obligation for all men, independently of their personal sanctity and of their special personal needs. Yet, if we limit our consideration of prayer to this sense, we can say no more about the frequency of the obligation than we said about the necessity of making acts of" faith. hope, and charity. We can simply say that every man, even the least 293 GERALD KELLY Review ?or Religious tempted, even the most perfect, even one confirmed in grace must pray occasionally. His very nature demands that he express his dependence on God in this way; but neither reason nor revelation tells clearly just how often he must so express himself. Prayer, however, is not merely a means of honoring God; it is also a personal necessity. In the providence of God, humble petition is the ordinary means of obtaining His blessings, particularly His grace, and grace is a necessity both for salvation and ~anctification. Since man is obliged to do at least what is required for his salvation, he is certainly obliged to pray. But how often must we direct our petitions to God? Must it be every day, or every time we need help? Theologians, having care-fully considered the data afforded by Scripture and Tradition, do not feel justified in giving an unqualified "yes" to such questions. The most that they can give as a general rule is that we must pray "very often." Beyond this, the answer is~ relative; some need to pray more frequently than others. As regards the prayers we have considered in the preceding para-graphs, one difficulty in estimating the obligations is that this must be done almost entirely without the help of definite statements by the Church. The case is different with reference to social worship; hence we need but mention this ~opic very briefly. The Mass is our principal form of social worship; and the Church.has stated quite definitely that we must assist at Mass on all Sundays and on clearly determined feasts of obligation. Conclusions I suppose that up to this point my discussion sounds m?re mathematical than religious. If it does, it is unintentional; I have not been inspired by any love of mathematics. I have no desire to urge people to count their prayers or their obligations. And I earnestly recommend for the comfort of all the common opinion of theologians to which I referred earlier in this article: namely, that those who lead a good Catholic life need not be concerned about any possible failure to fulfill their various duties to pray. Nevertheless, mathematics has its place; and one place is right here, in this conclusion. We have to ask ourselves whether all the duties to pray that have been outlined in this article add up to an obligation to say daily prayers. The answer is negative. If we prescind for a moment from the relative duty of praying for the 294 November, 1949 HOW OFTEN MUST WE PRAY ? graces we need, it seems that all the other duties can generally be fulfilled by the devout attendance at Mass at the prescribed times. The necessity of prayer for personal needs might increase this some-what, but there is no evidence that it is a daily duty for everyone. Do all moral theologians agree with the conclusion that daily prayer is not of strict obligation? The answer seems to be "yes, and no." They agree with,the conclusion ir~ theor~t; but many prefer to give a qualified answer for practice. These moralists would answer the questi6n concerning the duty of saying daily prayers somewhat as follows: "Theoretically, there is no obligation to pray every day. But in practice there is usually a sin in the omission of these prayers, because when daily prayers are omitted without a sufficient reason this is often due to a small fault of laziness, sensuality, or human respect." This formula, or one somewhat similar, is sponsored by eminent theologians; and catechists who wish to follow it in explaining the duty of praying are certainly justified in doing so. But I would not recommend it. I find it confusing. It says, on the one hand, that daily prayers are not of obligation; yet, on the other, it demands a sufficient reason under pain of sin for omitting them. This seems to beg the entire question. For if there is no obligation to say daily prayers, why should a reason be required under pain of sit~ for omitting them? As for the statement that failure to say these prayers could be a sin of laziness, this seems to ignore completely the distinction between imperfection and venial sin.2 For laziness is not a sin in the strict sense; it is an inordinate disposition or tendency, and it becomes sinful only when it leads to the neglect of some duty binding under pain of sin. In other words, laziness is an imperfec-tion when it induces one to'act against a counsel (e.g., to break a rule which does not bind under pain of sin), and it is a sin when it leads one to violate a precept (e.g., to miss Sunday Mass in whole or in part).8 And what I have said of laziness is similarly true of such things as sensuality and human respect. 2Some authors hold that a positive imperfection is a venial sin. These men might logically defend.the formula I am here criticizing. But many moralists who pro-pose this kind of formula also hold firmly to the distinction between positive imperfections and venial sins. aEven here, when we speak of the "sin of laziness," it is not a specific kind of sin, but merely the source of sin. This is obvious from the fact that when ones misses Mass through laziness, all that he is obliged to confess is the fact that he missed Mass. 295 GERALD KELLY Because of these difficulties, I would not personally recommend the formula. I prefer the practical explanation given by Father Tan-querey m his moral theology, which may be roughly translated as follows: "The faithful are to be urged to pray daily, especially in the morning to ask the graces they need for the day, and in the evening to thank God for benefits received, to make .an act of contrition for their sins, and to commend their souls to God before going to sleep. Those who omit their morning and evening prayers do not sin directly by this omission; but experience proves that, all other things being equal, those who do not say these prayers fall into sin more frequently than those who. do.TM One final point. In view of all that has been said, what is a catechism teacher to do when the examination of conscience for children includes the question: ':Did I miss my morning and evening prayers, and my grace before and after meals?" Before I answer, let me recall my own experience in teaching third-graders. With this experience in mind, I have not the temerity to suggest the precise method of illuminating young minds. All that I dare suggest is that the teacher try in some way to convey the following ideas to the children : "This question does not mean that you would commit a sin every time you omit these prayers. The question is put there to remind you that all of us must often p~ay and that those times are especially fitting times for prayer. If you do not pray at these times, there is a good chance that you won't pray at other times, either; and this would mean that you do not pray even when you really need it, and that would be a sin. So, keep the habit of saying these daily prayers, and when you go to confession check up on yourselves to see whether you have been saying them. If you find that you often miss your daily prayers, you will know that you are getting a bad habit, and you ought to correct it." 4Cf. A. Tanquerey, Synopsis Tbeologiae Moralis et Pastoraiis, II (1936), n. 861. 296 The Three Ages of the Interior Life G. Augustine Ellard, S.J. WITH the publication of the second volume of T~e Three Ages of the Interior Life1 the work is now. complete in English. The first volume was considered in this REVIEW, VI (July, 1947), 249. In what follows the work as a whole is discussed. I. Content As the title suggests, spiritual development is conceived and pre-sented after the analogy of organic growth. Corresponding to the periods of childhood, adolescence, and maturity in natural human life, there are in the supernatural life also three stages of spiritual evolution, namely, progress along the purgative, illuminative, and unitive ways. Moreover in both the natural and the supernatural orders each of the three periods is ushered in by a crisis. Of these the first is birth for one's physical life; corresponding to it there is justifi-cation, or the beginning of one's interior life. Adolescence is intro-duced by the second crisis, puberty; and, analogously to it, with "the night of sense" a person enters upon the illuminative way. Finally, the third natural crisis consists in attaining one's majority or reaching maturity; the spiritual correlate is "the night of the spirit," which is followed by the transforming union, the state of full super-natural maturation. It will be noticed that two of the three ages are mystical. In case one should fail to make sufficient progress, or grow up, one would become a dwarf or midget. In an elaborate arrange-ment, summarized diagrammatically on page 245 of volume I, degrees of the virtues, the functions of the gifts of the Holy Spirit, various purifications, and the grades of prayer are assigned to each of the three ages. So much for the general idea indicated by the title. The second volume covers the second and third ages, that is, the illuminative way of proficients and the unitive way Of the perfect. Treatment of the illuminative way is introduced with a discus-sion of "the second conversion" and the necessity for it. Here, 1THE THREE AGES OF THE INTERIOR LIFE, Prelude of Eternal Life. B~ The Rev. R. Gattigou-Lagrartge, O.P. Translated by Sister M. Timothea Doyle, O.P., Rosary College, River Forest, Illinois. Volume Two. Pp. xiv -b 668. B. Herder Book Co., St. Louis 2, Missouri, 1948. $7.50. 297 G. AUGUSTINE ELLARD Review for Religious besides Father Lallemant, who originated the expression, St. Cath-erine of Siena, Suso, and Tauler are drawn upon. Then the passive purification of the senses is handled; for this the great authority is St. John of the Cross. The principal characteristics of proficients are pointed out. After a chapter in which with the aid of a drawing the virtues and gifts of persons in this stage are fitted together into an imposing "spiritual edifice," the virtues, both moral and theo-logical, are taken up separately. There follows a section on docility to the Holy Spirit, ohe of the supernatural traits peculiarly empha-sized in this' work. Next the discernment of spirits, the Sacrifice of the Mass, Holy Communion, and devotion to Mary are dealt with inasmuch as they pertain specifically to this second age. After some pages on "the universal accessibility of the mysticism of The Imita-tion," we come to what in all this matter seems to be the author's leading preoccupation, namely, a series of chapters on contemplation. The author professes-to describe the passage from acquired prayer to initial infused contemplation in accordance with the teaching of St. Francis de Sales, St. Thomas, St. Teresa, and St. John ot: the Cross. In the official condemnation by the Church of the errors of the Quietists Father Garrigou-Lagrange finds a confirmation of his doctrine on the beginnings of infused prayer. Then there follows a more cbntroversial discussion of certain questions ~elative to infused contemplation; how, for instance, it should be defined, what its intimate nature is, what forms its progress takes, what it does not require, what the call to it is, and so on. Finally, the treatment of the illuminative way and of the third part of The Three Ages is concluded with a consideration of the agreements and disagreements between St. Teresa and St. John. The one is not a theologian and the other is. Part Four is concerned with the mature age and the unitive way of the perfect. In particular, it describes the passive purification .of the spirit, the habitual union of perfect souls with God, "the way of spiritual childhood" constituting a special form of the perfect life, the heroic degree of the virtues, and lastly different forms and degrees of the unitive life. Under this general heading come the perfect apostolic life, advanced reparation, the influence of the Holy Spirit in those who have reached this period, arid mystical union and ecstatic union according to St. Teresa, and then at last the trans-forming union, prelude to the union of heaven. At this point by way of appendix the author does a most unusual thing: he inserts a whole article by another writer who shares the same opinions on the 298 Not~ember, 1949 AGES OF THE INTERIOR LIFE mystical problems that have been much debated in recent years. The fifth part deals briefly with extraordinary graces, that is, those miraculous favors which sometimes accompany high sanctity. The differences between facts of divine origin and morbid phenomena are pointed out. The diabolical manifestations of possession and obsession are also considered. The "Epilogue" returns again tb controversy. The first part is on "the axis of the spiritual life and its unity," the axis being faith, hope, and charity, and is made up mostly of a discussion about the distinction between ascetical and mystical theology. The second part deals with "the beatific vision and its normal prelude." One might think that this prelude, mentioned so often, would be a high degree of purity or virtue. Rather it is infused contemplation, especially as it occurs in the transforming union. The great raison d'etre of this whole large work, treating the spiritual life from beginning to end, seems to be to propound the thesis that infused contemplation comes within the normal develop-ment of the interior life and is morally necessary for the full perfec-tion of Christian life. Everything appears to be centered around that thesis. Over and over again it is indefatigably reiterated. On this more than on anything else will probably depend the permanent value and importance of the work. According to the author beginners meditate, that is, practice a discursive method of prayer, though their meditation may become simplified. Of course they receive help from the gifts of the Holy Spirit, present in all just souls, but this influence is latent and is not characteristic of their kind of prayer. If they advance as they should and if no special obstacles intervene, they will be given the grace of. infused contemplation. All contemplation practically, or at least contemplation as "the great masters" understood it, is infused. It is so called because it is due to a special inspiration coming through the gifts and is not at our disposal, like, for example, the ability to meditate, It proceeds from living faith illumined by the gifts of wisdom and understanding. Ordinarily the first form of infused contemplation granted by , the Holy Spirit is that described by St. dohn of the Cross as "the night of sense.". Then, if one be faithful and continue to make sufficient progress, one will also go through all the mystic ascensions as set forth by St. Teresa and St. 3ohn and finally come to rest in the transforming union or mystic marriage. Here the full perfection both of contemplation and of the Christian life are attained. More- 299 G.AUGUSTINE F~LLARD for Religious over, to this happy state all are called. As a matterof fact it is rare, but that is only because men are not generous enough in accepting the graces that would bring them to it. Thus a magnificent prospect is opened out before one who undertakes to pursue the spiritual life in earnest. I[. Merits Among the special values of The Three Ages would be included, I should say, these points: it is the latest and best expression of a very eminent theologian's doctrine; it is an excellent presentation of the spirituality of the present-day Dominican School; one can learn a considerable amount of theology from it; and, most of all, it has great inspirational power and force. Father Garrigou-Lagrange has long been a theologian of great distinction. In the Thomist school he has been among the first and foremost for a generation. To his credit there stands a long list of learned works in philosophy and dogmatic theology. For a number of years he has also taken a very keen interest in ascetical and mysti-cal theology and here too he has written very much. Altogether he is said to have published more than two hundred articles or books. His influence, in spiritual matters and ideas is very great, and any-thing that he proposes is apt to be taken up and propagated by numerous lesser authorities. The Three Ages sums up, completes, and puts in convenient form most of the ideas which be has pre-viously taught in his other spiritual writings. Hence it is now, and very probably will remain, the definitive expression of his thought in ascetical and mystical matters. It is also an admirable presentation of the general spiritual doc-trine of a group of Dominican Fathers, and in varying degrees also of others who agree with them. In other words, it gives the teaching of a certain school of spirituality within the Church, and one, too, which in our time enjoys special favor and exerts great influence. The simplest way now to indicate the substance of their doctrine is to say that it is just that which is set forth in The Three Ages. No other work synthesizes it so well. One could also say that it is that sys-tem of spirituality which is proposed in France by La Vie Spirituelle, in Spain by La Vida Sobrenatural, and now in this country by the new Cross and Crown. Now that several of Father Garrigou- Lagrange's spiritual books have been translated into English, he is by all means the chief representative of this school in our language as well as in his own. 3OO November, 1949 AGES OF THE INTERIOR LIFE From what has been said it will surprise nobody that from n careful reading of The Three Ages one could learn much theology. The author is nothing if not a theologian; not, for instance, a psy-chologist. But one would have to remember carefully that it is the-ology of the Thomist school, not always simply Catholic theology. Throughout this work, from the first page to the last, St. Thomas is quoted over and over again; consequently one can learn much of the Saint's doctrine from it. An example of how theology enters into this second volume: the first chapter is concerned mostly with the language of spiritual writers as compared with that of the theo-logians. It is concluded that the language of the mystics, expressing infused contemplation, is the loftier of the two. Naturally those parts of theology are drawn upon most which relate to the practical living and development of the supernatural life: ~he inhabitation of the Blessed Trinity, sanctifying grace, the virtues, both moral and theological, the gifts of the Holy Spirit, the nature ot? Christian perfection, the Sacrifice of the Mass, Holy Com-munion, prayer, and contemplation. There is a chapter on the errors of the Quietists about contemplation and pure love. On this latter Father Garrigou-Lagrange wrote at great length in L'Amour de Dieu et la Croix de des.us. Of all the excellences of this work, the principal one, I should say, is its inspirational value. Eminent theologian that he is, the author keeps reminding his readers of the grand dogmas of Chris-tianity, their "infinite elevation," their implications for our affective and practical lives, and the supreme motive power that they could and should have for our wills. One who is looking for something on a favorite minor devotion will not find it in The Three Ages; but one will be treated therein to a wealth o1: dogmatic material that makes an unsurpassed background for the spiritual life and subject matter for ennobling reflection and mental prayer. From the way and manner in which Father Garrigou-Lagrange handles such important doctrines as the inhabitation of the Blessed Trinity, the worth of sanctifying grace, the superiority of the infused virtues, the humility and magnanimity of Christ, the values of faith, hope, and charity, the Sacrifice of the Mass, reception of the Holy Eucharist, the fruits of devotion to the Blessed Virgin, and so on, a reader feels his heart warmed and his enthusiasm enkindled for these great truths. III. Demerits On the debit side some deficiences are observable in The Three 301 G. AUGUSTINE ELLARD Reoieto for Religious Ages. It is all the more necessary and important to point them out-- and this is the reason for these criticisms--inasmuch as the work will most likely be read very widely and exert a very great influence. To many readers, less conversant with modern mystical controversies or less critical in accepting what a noted theologian writes, the book could easily be misleading in certain matters. The greater an author's reputation and the more excellent his work, the worse may be the consequences of its defects. The Three Ages is theoretical rather than practical; it is one-sided and narrow; an essential part of it, namely, its doctrine on the gifts of the hoIy Spirit, is uncertain; and its main thesis is not after all really so significant. 1. For a work that is directed to interior souls generally and has the professed aim of inviting them "to become more interior and to tend to union with God" (II, p. 8), The Three Ages has overmuch that is speculative and controversial. It inclines rather to stress the-ory than practice, metaphysics than psychology, contemplation than life, and the gifts of the Holy Spirit rather than the virtues. From the practical point of view, there are some surprising omissions. The particular examination of conscience seems not even to be mentioned, although surely it is one of the major techniques in modern Catholic asceticism. For the general examination no precise method is sug-gested. What is more strange, for all those who do not as yet enjoy infused contemplation--and surely, they would, be-numerous-- only 19 of the 1162 pages are given to mental prayer. Those who" struggle with the difficulties of meditation will not find much help or consolation. No definite method of: meditation or of any other form of mental prayer is offered. The well-known methods used in the Church are not even named. Of the little written on method a con-siderable part is rather in disparagement of it or against the abuses of it. A beginner might well ask what he is to do until.the time comes --and that may be in the distant future--when he is favored with mystical contemplation. In another and more general way The Three Ages does not seem to be as practical a work on spirituality as most people could rightly desire. Throughout, the emphasis is on the gifts of the Holy Spirit in contrast to the virtues. The "special inspirations" of the gifts are quite beyond our reach, except that indirectly by co-operating with previous graces we can dispose ourselves to receive .them. A practical-minded person bent on applying what he reads to his life might ask: "What can I do about the gifts that I am not doing anyway in culti- 302 November, 1949 AGES OF THE INTERIOR LIFE vating the virtues? Wait for their, inspirations? Then, when they come, how shall I recognize them?" It would appear, both on theoretical and practical grounds, much better to emphasize the vir-tues, at least the theological virtues, faith, hope, and charity. The gifts are supposed to be subordinated to these latter. In general it is true of the whole work that it does not get down, except by way of inspiration and motivation, to the everyday details of actually living the good life. 2. The Three Ages is a very splendid exposition of one concep-tion of the spiritual life, but it is only one, and not simply the Cath-olic view. Nor does it make this fact sufficiently clear in its text. Consider, for example, the division of three ways, fundamental in this work. A leading contemporary spiritual author, whose doc-trine is on the whole very much like that of Father Garrigou- Lagrange and to whom this latter seems to be much indebted, is Msgr. Saudreau, the author of The Degrees of the Spiritual Life and other books. Saudreau, who also makes much use of St. John of the Cross, assigns infused contemplation to the unitive way (see the whole second volume of The Degrees) ; Garrlgou-Lagrange assigns it to both the illuminative and unitive ways--a great difference indeed. The manual now most widely used in ascetical and mystical matters is the Sulpician Tanquerey's The Spiritual Life. He has the three ways without any necessary inclusion of infused contemplation at all; it may or may not come within the unitive way (pp. 301, 461, 606, 736). The last Carmelite to write a full systematic treatise on ascetical and mystical theology is Crisogono del Jesus Sacramentado, Compendio de Ascetica ~1 Mistica (1933). He provides for a double set of three ways: one without infused contemplation, the other with it (pp. 53, 156). So does Naval, of the Missionary Sons of the Immaculate Heart, in Tbeologiae Asceticae et M~tsticae Cursus (p. 32). On contemplation also there is a difference. Among all the schools of spirituality in the Church, the one which has, so to speak, specialized most on contemplation is that of the Carmelites, and of course they glory in presenting the teaching of St. Teresa and St. John of the Cross. Their doctrine, or at least the expression of it, is not the same as what we find in The Three Ages. The leading representative now of the Carmelites is Father Gabriel of St. Mary Magdalen, professor of spiritual theology in the International Col-lege of-St. Teresa, Rome. He has written much on acquired contem-plation. Half of his work, St. John of the Cross, recently published 303 G. AUGUSTINE ELLARD Review for Religious in English, is devoted to it. Besides, in Ecole Teresiene et Problems M~lstiques Contemporains, he writes: "By their doctrine on the con-templation that belongs to beginners, the Carmelite authors of the first generation gave the first indication of the doctrine of acquired contemplation that soon became one of the characteristics of the Carmelite School. They teach in fact the existence of a contempla-tion that follows meditation, that proceeds from it, though one may easily find in it some infusion of celestial light. Does not a con-templation which is the fruit of our activity in meditation merit the name 'acquired'? (p. 79) . It is certain . . . that this teaching on acquired contemplation is one of the characteristics of the Carmelite School" (p. 86). Very recently, at the end of a study on Thomas of Jesus and acquired contemplation, Father Gabriel writes: "Nothing that we have found contradicts, rather on the contrary everything favors, the traditional teaching of the Teresian school which sees in the doctrine of St. John of the Cross on the transition from meditation to contemplation the origin of the doctrine of acquired contempla-tion, and we need not fear to give to him whom that school names its Mystical Doctor the title also, more humble indeed but still impor-tant, of 'the Master of active contemplation' " (Revue d'Ascetique et Mystique, 1949, 17). In Father Garrigou-Lagrange's view of how mental prayer develops there is hardly any place for acquired contemplation. Con-templation, as "the great spiritual writers, especially St. John of the Cross and St. Teresa" understood it, is infused, and "ordinarily" (II, p. 337) it follows meditation. Quite fundamental to The Three Ages is the general interpreta-tion which it takes of the whole system of St. John of the Cross. According to one of the foremost contemporary Benedictine authori-ties on mysticism, it is not at all the right one. In commenting upon Garrigou-Lagrange's previous book, Christian Perfection and Con-templation, identical in this matter with the present work, and after saying that he presents in an incomparable way the doctrine of St. Thomas on Christian perfection, he adds: "but the conception that St. John of the Cross had of mysticism and contemplation entirely escaped him" (Mayer, M~stik als Lehre und Leben, p. 225). Other scholars also who have specialized in mystical studies take a very different view of St. John; for example, Marechal (Etudes sur la Ps~lcbologie des Mttstiques, v. II, especially pp. 321-359), and 304 November, 1949 AGES OF THE INTERIOR LIFE Crisogono del ,)esus Sacramentado, San Juan de Ia Cruz, su Obra Cientitica g Literaria. 3. Next we come to the gravest defect that I find in The Three Ages, namely the uncertaintg of much of it, and the fact that this uncertainty is not sufficiently acknowledged by the author. Making a clear-cut distinction between recognized Catholic dogma or doc-trine and the conclusions or theological speculations that he shares is surely not one of Father Garrigou-Lagrange's excellences. This has been true of his writings in general. The whole vast construction presented in these two large volumes stands or falls with the special doctrine on the gifts of the Holy Spirit which forms as it were the supporting framework of it. How fully it enters into the whol~ system can be seen at a glance by consulting the diagrammatic outline on page 245 of volume I. And still this particular theory is proposed without any adequate indidation of its speculative and uncertain character. As a matter of fact there is very little in the theology of the gifts that is certain and commonly acknowledged as such. After quoting Leo XIII, Father Garrigou-Lagrange himself thus summarizes the papal teaching: "Encyclical Divinum illud munus (May 9, 1897), circa iinem. This text shows: (1) the necessity of the gifts ('has need of') ; (2) their nature: they make us docile to the Holy Ghost; (3) their effects: they can lead us to the summit of sanctity." (Vol. I, p. 70.) There is a great difference between these three simple points and the whole theory that forms the skeleton, so to speak, of The Three Ages. There never has been and is not now any consensus among theo-logians as to how the gifts of the Holy Spirit are to be conceived." Scotus denied the very existence of the gifts as distinct entities. Apparently his whole school, especially the Franciscan theologians, still does. From a recent Franciscan publication: "The doctrine of the Franciscan school and especially that of Scotus, tends to a simpli-fication of the spiritual life. The supereminence of charity and its effectiveness in the Christian life as stressed by our school show the unity of that life very clearly. This same trait in the teaching of Scotus is seen in his doctrine on the nature of the gifts of the Holy Spirit . Here again Scotus insist~ that entities must not be multi-plied without necessity. And once more we are impressed with the marvelous synthesis and unity in these various phases of the spiritual life as explained by the Subtle Doctor .Scotus maintains that the 305 G. AUGUSTINE ELLARD Reoieto for Religious gifts are not distinct from the virtues. He points out that there is no necessity for distinct habits, since the three theological virtues and the four cardinal virtues perfect man sufficiently for even the most heroic and very highest action." (The Virtues according to Franciscan School, Franciscan Clerics, Old Mission Santa Barbara, 1946.) In this denial Scotus was followed by the great doctor of the Church and master in spirituality, St.' Francis de Sales, who also is one of Father Garrigou-Lagrange!s preferred authorities. On the gifts St. Francis says: "Now they are not only inseparable from charity, but, all things well considered, and speaking precisely, they are the principal virtues, properties and qualities of charity. For (1) Wisdom is in fact no other thing than the love which relishes, tastes and experiences, how sweet and delicious God is; (2) Under-standing is nothing else than love attentive to consider and penetrate the beauty of the truths of faith, to know thereby.God in Himself, and then descending from this to consider Him in creatures; (3) Science, on the other hand, is but the same love, keeping us attentive to the knowledge of ourselves and creatures, to make us reascend to a more perfect knowledge of the service which we owe to God"; and so on, through the other four gifts. (The Lot~e ot: God, XI, 15.) Again, in a later chapter: "So that, Theotimus, most holy charity is a virtue, a gift [in the context clearly a gift of the Holy Spirit], a fruit and a beatitude . As being a gift, charity makes us docile and tractable to interior inspirations, which are, as it were, God's secret commandments and counsels, in the execution of which the.seven gifts of the Holy Ghost are employed, so that charity is the gift of gifts." (XI, 19.) One of the few works in English on dogmatic theology has the following to say on the gifts: "Thesis III: The seven gifts of the Holy Ghost are also infused with sanctifying grace. This proposi-tion may be qualified as "probabilis' . . . . Are these seven gifts (or some of them) really distinct from the infused moral virtues? Are they habits or habitual dispositions, or merely transient~ impulses or inspirations? What are their mutual relations and how can they be divided off from one another? These and similar questions are in dispute among theologians." (Pohle-Preuss, Grace, Actual and Habitual, p. 369.) In the Catholic Encyclopedia, over the signature of Forget, pro-fessor of dogmatic theolqgy in the University of Louvain, we find: 306 November, 1949 AGES OF THE INTERIOR LIFE "As to the inner nature of these gifts of the Holy Ghost, theologians consider them to be supernatural and .perinanent qualities, which make us attenti,~e to the voice of God, which render us susceptible to the workings of actual grace, which make us love the things of God, and, consequently, render us more obedient and docile to the inspira-tions of the Holy Ghost. But holy do they differ from the virtues? Some writers think they are not really distinct from them, that they are the virtues inasmuch as the latter are free gifts of God, and that they are identified essentially with grace, charity, and the virtues. That opinion has the particular merit of avoiding a multiplication of the entities infused into the soul. Other writers look upon the gifts as perfections of a higher order than the virtues; the latter, the.y say, dispose us to follow the impulse and guidance of rehson; the former are functionally intended to render the will obedient and docile to the inspirations of the Holy Ghost." (Vol. vii, p. 413.) Among contemporary dogmatic theologians who propose the basic doctrine on the gifts as only probable or more probable one could cite the following: Van der Meersch, De Gratia, p. 215; Parente, De Gratia, pp. 26.7, 283: Diekamp-Hoffmann, O.P., Tbeologiae Dogmaticae Manuate III, 19, 155; Van Noort, De Gratia, (brd ed.), p. 155. Father De Guibert gave much attention to a stu~iy.of the gifts, and in particular he made a special effort to determine what is certain and what probable concerning them. His conclusion was that we could hold with certainty, or at least very great probability, that there exist in the souls of the just habitual infused dispositions of docility toward the inspirations of the Holy Spirit. This appears to him to be the basis upon which rest the speculative conclusions of theologians about the gifts (Revue d'Ascetique et Mgstique, 1933, 1-26). Father De Guibert's finding is indeed a long.~ay from Father Garrigou-Lagrange's coflception of the gifts. Among the best and most important studies on the gifts pub-lished in recent years seems to be a long article by Father De Blic, Pour l'Historie de la Tbeotogie des Dons. He judges that Father De Guibert went too far and that still less even can be said in favor of the prevailing theory of the gifts (Revue d'Ascetique et Mystique, 1946, 117-179). Of the theologians of this century who are special authorities on the gifts the outstanding one by far is the Dominican Father A. Gardeil. In the Dictionnaire de Theologie Catbolique he writes: 307 G. AUGUSTINE ELLARD Reoieto for Religious "In our days the debate still goes on among theologians over the dis-tinction between the infused virtues and the g!fts. If the distinction is debated, much more are other and" lesser points in the doctrines" (IV-2, 1778.) The Dominican Joret, in a good-sized work on the mystical theology of St. Thomas, points .out that it was .not until the thir-teenth century that the distinction between the gifts and the infused virtues was well worked out. "St, Thomas seems to have made .pre-cise and definitive the theory of the gifts of the Holy Spirit." Then, after a brief passage in which he gives St: Thomas's general idea of the gifts (divine inspirations as opposed to human, reflections), he writes: "In speaking thus we leave altogether the domain of faith to enter theological speculation. And we are going to remain there in the course of the following'paragraphs which will only set forth the teaching of St. Thomas." (La Contemplation M~tstique d'a~r~s Saint Thomas d'Aquin, 1927, p. 39,) ~ Among the most eminent Dominican theologians of the twen= tieth century is Hugon. On the gifts he writes: "There is a dispute as to whether the gifts differ from the infused virtues objectively and essentially or only after a fashion (secundum quid). This last is defended by a number of theologians, following the leadership of Scotus; but the Angelic ,Doctor and the Thomists teach that the gifts are specifically distinguished from the virtues as perfections of a superi-or and higher order by which a man is easily moved by, the Holy Spir-it." (Italics in the original: Tractatus Dogmatici, Ed. 10, II, 4~8.) Father Garrigou~Lagrange himself, in the, epil~gue to his French work,2 Perfection Cbretienne et Contemplgtion (Vol.II, [89]), after discussing "the minimizing conceptions of the gifts of the Holy, Spirit and the oscillations of theological eclecticism" and then "the superiority of the doctrine of St. Thomas o'n the gifts," concludes: "Thus there are four notably different theories of the gifts. Two are manifestly minimizing, but opposed to each other; one is eclectic and tends to rise higher; and finally the one which seems to us to be at the culminating point of truth. These four theories can be summed up as follows [italics as in the original French] : "The gifts, distinct from the virtues, are something normal and eminent and grow With charity. 2This epilogue does not appear in the English Christian Perfection and Contemplation. 308 Not~ember, 1949 AGES OF: THE INTERIOR LIFE "The acts of the gifts take place sometimes according to an ordinary human mbde; sometimes they are extraordinary. "'The gifts are distinct from the virtues and are principles of extraQrdinary acts. "'The gifts are not distinct from the oirtues.'" In The Three Ages there is little indication of any,other "the-ory" of the gifts than the one which the author himself adopts. So much for the existence and distinction of the gifts. . If now one should inquire into the number of them. there is much .less cer-tainty. To quote the Dominican Joret again: "The Septuagint version followed by the Vulgate gave seven characteristics to the Spirit of God resting upon the Messias: the spirit of wisdom . Thus one obtained seven gifts of the Holy Spirit, just as there are seven virtues, theological and moral¯ But neither in the one case nor the'other should we regard this number as limitative. For the sacred writers, as we know,.it rather designates the pleriitude of the divine operations. The single light of the sun divides into seven principal colors which can then have an infinite variety of shades. So it is with the Holy Spirit and His gifts." (Op. cir., p. 36.) Less certain than the number is the general function of the gifts, that is, the kind of work that they perform in the process of sancti-fying a person. A glance at the relevant places in different theo- .logians would readily convince one of this fact¯ Much less certain still are the functions of~, the particular gifts. Consider for a moment the case of St. Thomas. In a recent scholarly work devoted entirely to his mystical theology and wholebeartedly in sympathy with it, the author points out four ways in which at successive times St. Thomas endeavored to classify the workings of the different gifts, and then he conclude~: "The question, taken up four times, has resulted in four different constructions; once even with an explicit disavowal of what St. Thomas bad previously estab-lished. Who will assure us that the last is perfect?" (L. Roy, Lumiere et Sagesse. La Gra~e Mystique dans la Theologie de Saint Tho'mas d'Aquin, p. 185.) Father Garrigou-Lagrange's.conception of the various function~ of the gifts seems to have been developed from a combination of elements in three of St. Thomas's ways (The Three ~Ages, I, 76; III, 68, 4 and II II, 8, 4; 3 D. 34 q. 1 a. 2) His correlation of the virtues and gifts (I, pp. 51, 76) is ¯ 309 G. AUGUSTINE ELLARD Retffew for Religious criticized by De Guibert as not being quite in accord with St. Thom- ¯ as's (Theologia Spiritualis, 1937, p. 135). Of all these ways, and others too which could be cited, of assigning specific functions to each of the gifts, not one seems to agree :with the exegetes when they comment on and explain the original Scripture text (Isaias 11:2-3) that is the first foundation for all the doctrine on the gifts. Moreover there are two different forms of the modern Thomistic theory of the gifts. Besides the one which Father Garrigou- Lagrange espouses (that with the virtues one acts in a human way and with the gifts in a superhuman way), there is another one, defended in our time especially by Cardinal Billot. "The gifts have two modes, that is, an ordinary and an extraordinary one according to the differences in the many operations of the Holy Spirit, who freely breathes where He wills and apportions to all as He wishes . There is another way and one that is quite extraordinary; although it is not td be said to be at all necessary, even for high sanctity, it is'nevertheless as a rule found in those whom the grace of God calls to the supreme heights of perfection. Moreover this mode i~ concerned mostly with extraordinary contemplation, that is, with the prayer of quietude, simple union, ecstatic union, and consummate union." (De Virtutibus Infusis, Ed. 4, pp. 169, 173.) A contemporary mystical theologian in whose system this idea of two modes, ordinary and extraordinary, is most important is the Carmelite Father Crisogono. de Jesus Sacramentado. For him this is the true thought of St. Thomas himself, and also of some at least of his best commentators (La Perfection et La Mystique selon Led Prin-cipes de Saint Thomas, p. 44). Another point about the present-day Thomistic hypothesis of the gifts that will make many people pause is this: it appears to be indissolubly bound up with the contention that grace is intrinsi-cally efficacious. "We do not find anything in his system [Suarez's] corresponding to the idea, dear to St. Thomas, of actual operating grace, understood in the sense of instrumental prevenient and pre-determining motion, by which the Angelic .Doctor characterized the special nature of the gifts of the Holy Spirit" (Dictionnaire de The-ologie Catholique, in thd article Dons du Saint Esprit, A. Gardeil, 1778). "This interpretation [the doctrine of St. Thomas on grace and the gifts as understood by the great interpreters Cajetan, Bannez, John ~f St. Thomas, and the Carmelites of Salamanca] is for us the 310 November, 1949 AGES OF THE INTERIOR LIFE only true one, the only one which safeguards the two great, prin-ciples of the intrinsic efficacy of grace and the specification of habitus by their formal object" (Garrigou-Lagrange, Perfection Chretienne etContemplation, II, [99]; see also [54], [59-62], [95]). From ail that has been said, especially in the form of quotations from leading Thomist theologians, on the uncertainties attaching to our knowledge of the gifts ot: the Holy Spirit, it would seem abun-dantly clear that no elaborate, doctrine about them should be pro-. posed as more than a theory or hypothesis. Nor should any major practical norm based on such a doctrine be set up as more than prob-able. I have made a special effort to find indications of these uncer-tainties in The Three Ages, I found very little indeed. The princi-pal' one seems to be implicit in this sentence: "The great majority of theologians hold with St. Thomas that the gifts are really and spe-cifically distinct from the infused virtues" (I, p. 73). Therefore it ¯ .is admitted that not all theologians agree on this particular funda-mental point. On the other hand a reader might expect that he is being treated to something that is especially reliable. Under the heading, "The Aim of This Work," the author announces that he will try to avoid the danger of "many pious books that lack a solid doctrinal foun-dation" (I, p. 9). In the Preface he writes: "We insist far more on the principles ge.nerall~ accepted in. theology!, by showing their value and their radiation, than on the variety of opinions on one particular point or another proposed by often quite secondary authors . The complexity of certain questions ought not to make us lose sight of tb~ certitude of the great directive principles that illuminate all spirituality" (I, p. xi; italics inserted). "For a clear understanding of the nature of the mystical union, we must treat of the influence of the Holy Ghost in the perfect, soul by recalling the most indisputable and lofty principles commonly taught on this subject" (II, p. 511) ,, The fact remai.ns, unfortunately, that much of The Three Ages is uncertain and questioned by perfectly orthodox Catholic authori- .ties. 4. To come now to the great central thesis of The Three Ages, namely, that infused contemplation comes within the normal devel-opment of the supernatural life. It is after all much less significant than one might at first think. (1) It embodies no great new dis-covery nor corrects any old error; (2) the attenuated-infused con- 311 G. AUGUSTINE ELLARD Review for Religious templa.tlon which it holds out in prospect for all whose supernatural life evolves normally is not, considered as a form of human action or experience, very different from mental prayer that is acquirable; (3) the thesis suffers from being so closely associated with a ques-tionable theory of the gifts; and lastly, (4) various e~ceptions to it are admitted. (1) Father Garrigou-Lagrange writes: "In contradistinction to acquired prayer, infused contemplation is generally defined as a simple and loving knowledge of God and His works, whicFi is the fruit, not of human activity aided by grace, but of a special inspiration of the Holy Ghost" (p. 310). Contemplation "proceeds . . . from living faith enlightened by the gifts of the Holy Ghost, especially by those of understanding and wisdom, which render faith penetrating and sweet. "Supernatural contemplation thus conceived, supposes the special inspiration of the Holy Ghost, which His gifts dispose us to receive with promptness and docility, as the widespread sails on a boat receive the impulsion of a favorable wind; then the boat advances more easily than by the labor of the rowers, a symbol of discursive meditation united to the practice of the virtues. From this point of view, contemplation, because of the special inspiration which it supposes, deserves to be called, not acquired but infused, although at the beginning it may quite frequently be prepared for. by reading, affective meditation, and the" prayer of petition. The soul thus actively prepares itself to receive the special inspiration of the Holy Spirit, which will at times be strong enough so that discursive medi-tation will no longer be necessary . These acts of love and 6f penetrating .and sweet faith are said to be infused not only because they proceed from infused virtues, in this case from the theological virtues, but because they suppose a special inspiration of the Holy Ghost, and because we cannot move ourselves to them with the help of common actual grace. In this case God mov.es us, not by inclining us to deliberate, but to acts above all discursive deliberation." (II, 281--2.) If this is all that is meant by infused contemplation, wh~ would deny the thesis, and what has all the argument been about?. Some. would quegtion what is said about the gifts, but hardly anybody would directly and categorically contradict the thesis itself. Since all acknowledge some sort of doctrine, at least as probable, about the gifts, who would not admit that in accordance with the providence and designs of God the mental prayer of all should be enlightened 312 No~emb~r, 1949 AGES OF THE INTERIOR LIFE and enhanced as much as possible by special inspirations coming from the Holy Spirit through the gifts? Certainly this is not the essential analysis which certain theo-logians have had in mind in denying that infused contemplation comes within the regular development of the interior life. For Father Poulain mystical contemplation consists essentially in an experimental perception of God's presence (The Graces of Interior Pra~ter, chapters V and VI) ;and for Farges, in "an experimental sen-sation of the divine, that is, in an immediate intuition by the con-sciousness, more or less clear o~ obscure, of the presence in our souls of' God or a supernaturai object, the essence whereof remains unknown, which produces a sentiment of admiration and love, suspending more or less the powers of the soul" (Mgstical Pheno-mena, p. 57). According to Father Crisogono del Jesus Sacramen-tado, "infused contemplation is an affective intuition of divine things, resulting from a special influence of God in the soul . This actual grace is received in the habits of the gifts of understanding, knowledge and wisddm, which, at receiving it, are actuated according to their extraordinary operation . This operation of the gifts, which takes place in a superhuman way, is the act itself of infused ¯ contemplation." (Compendio de Ascetica g Mistica, pp. 164-5.) Father Crisogono holds that all are called to the perfection of the gifts working in their ordinary, but not in their extraordinary, mode. The two great doctors of the Church, St. Francis de Sales and St. Alphonsus de' Liguori, specialists also in spirituality, and, one would presume, cognizant of tradition, surely would have advocated for all a form of mental prayer that is full of inspirations from the Holy Spirit. If highly developed gifts and the resulting graces had been sufficient in their opinion to entail infused contemplation, they could hardly have written as they did. Thus St. Francis wrote: "Blessed are they who live a superhuman and ecstatic life, raised above themselves, though they may not be ravished above themselves in prayer. There are many saints in heaven who were never in ecstasy or rapture of contemplation. For how many martyrs and great saints do we see in history never to have had any other privi-lege in prayer than that of devotion and fervor." (The Love of God, VII, 7.) And St. Alphonsus: "The aim of the soul here ought to be single, namely, union with God; but that the soul should attain to perfection, there is no necessity of passive union. It is sufficient for 313 G. AUGUSTINE ELLARD Reuiew for Religious it to arrive at active union . Active union is perfect conformity with the divine will, and in this certainly the whole perfection of divine love consists. 'Perfection,' St. Teresa says, 'does not consist in ecstasy; on the contrary, true union of soul with God is union of will with the divine will.' This union is necessary, but not the pas-sive; and those souls that have only the active, the same saint says, 'can have far greater merit; because they suffer greater toil, and the Lord directs them like strong men, and the consolations which they do not have in this life are reserved for them by God and will be given by Him in the next life.' Cardinal Petrucci says that without infused contemplation the soul can indeed well arrive, with the benefit ¯ of ordinary grace, at a~nnihilation of its own will and at transforming it into God's, willing nothing else than the will of God . Whence he adds that since in this is the whole of sanctity, nobody ought to desire and seek from God anything else than to be directed by Him and with His help to accomplish His will."(Praxis Confessarii, Num. 136 ; italics as in the original.) , .Similarly, Pope Benedict XIV in writing his famous standard work De Servorum Dei Beati~icatione attributes infused contempla-tion to "a special favor of God" (XXVI, 7). Moreover he observes that a number of perfect persons have been canonized although in their processes nothing was said about infused contemplation (Op. cir., XXVI, 8). From the foregoing we may safely conclude that besides infused contemplation understood as prayer characterized by the gifts of the Holy Spirit there has also evidently been another concept of it in quite orthodox Catholic authorities. If in interpreting the thesis it be added also that prayer consti-tuted by the influence of the gifts (II, 313) is essentially just what the mystics and in particular what Saints Teresa and John describe, a critical reader might interpose: "Do you propose this analysis of fact and this theory of the gifts as certain or as probable? If prob-able, .very well; no objection. But if certain, on what grounds? What is the evidence?" (2) The infused contemplation proposed as coming within the normal development of the spiritual life is not, in terms of what is humanly noticeable, very different from the highest form of acquired prayer. Neither at its inception nor in the course of its progress nor at its culmination does it appear to be a strikingly different phenome-non in consciousness. Whatever is to be said metaphysically about 314 November, 1949 AGES OF THE INTERIOR LIFE the nature, formal objects, and so forth of the virtues, the gifts, the various kinds of mental prayer, and so on, psychologically and morally and practically there may be no observable difference oetween this infused contemplation and the prayer which just pre-cedes it. Into the two forms both the virtues and the gifts enter. If it be (according to the theory) the influence of the gifts which "constitutes" (II, 313) infused contemplation, the change need not be great enough to be discernible in consciousness. The author fully admits "that the transition from the last acquired prayer to initial infused prayer is not so clearly distinguished" (II, 328-330). Repeatedly he suggests that it may take "an experienced director" to notice that the one has succeeded the other. "A simple and loving.attention to God . . . cannot, in fact, be prolonged without a rather manifest intervention of the gifts" (Christian Perfection and Contemplation, 329). In this case it would seem that nothing but the prolongation calls for infusion. This quotation is taken from a context in which "the nature of the mystical state" is being explained. Moreover even in the course of the acquired prayer of recollec-tion the~e will be isolated acts of infused contemplation (I, 245). So much for the beginning of infused contemplation considered as a conscious experience. If now in the ulterior stages of it, espe-cially as they are described by St. Teresa, one separate the accidentals from the essential, surprisingly little will be left. "The degrees of contemplative prayer are chiefly those of the growing intensity of living faith, of charity, and of the gifts of the Holy Ghost which correspond to them" (II, 299). It seems that nothing is essential~ beyond "only an infused light: the special illumination of the gifts of understanding and wisdom" (II, 317). It even appears that ecstasy is not essential t(~ the stage called "ecstatic union" (II, 344). By what criterion the distinction between essence and accidents is made does not stand out very clearly. Not even the supreme and rare state of the mystical marriage is very marvelous as an experience. "According to St. John of the Cross, the essential basis of this wholly eminent state is in no way miraculous; it is, says the Saint, 'the perfect state of the spiritual life,' being here on earth the culminating point of the development of the life of grace and of the love of God . In the transforming union the higher faculties are drawn to the innermost center of the soul where the Blessed Trinity dwells." (II, 529.) The gift of 315 AGES OF THE INTERIOR LIFE Review for Religious wisdom, which exists also in the most stupid soul possessing grace, is, when fully developed, sufficient to account for it. One might well wonder whether the great mystics who vehe-mently lamented their utter inability to describe (heir absolutely ineffable experiences would recognize them in the results of Father Garrigou-Lagrange's analysis. (3) Nor are the force and significance of the central thesis 'increased by having it lean so heavily for support upon the author's uncertain theory of the gifts of the Holy Spirit. In itself the thesis is quite independent of that particular doctrine and need not stand or fall with it. But as a matter of fact it is proposed as in part a consequence of the theory and from this point of view it cannot lay claim to greater probability than the theory upon which it is based. (4) Lastly, the doctrine that infused contemplation comes within the normal development of the spiritual life is rendered still less significant by a rather liberal admission of exceptions: "Infused contemplation is,. in principle or in theory, in the normal way of sanctity, although there are exceptions arising from the individual temperament or from absorbing occupations or from less favorable surroundings, and so on" (I, x). If, therefore, to return again to the general import of the central thesis of The Three Ages, it be taken to mean merely that contempla-tion marked or constituted by the "special inspirations" of the gifts comes within the evolution of the supernatural life, hardly anybody will simply deny it, but some careful thinkers will have doubts about the theory of the gifts, and some may ask: "But what does it mean in terms of human experience or action? What noteworthy difference does it make in one's substantive kn6wledge and love of God?" If the thesis be interpreted also to signify that these effects of the gifts and what is essential in the experiences, say, of St. Teresa and St. John of the Cross are one and the same reality, then there is the problem of determining what in empirical terms that essential is (the conclusions of others differ very widely from Father Garrigou- Lagrange's), of adequately accounting for it with the uncertain theory of the gifts, and thirdly of showing that it is in store for everyone whose spiritual life evolves as it should. The thesis is not that St. Weresa's or St. John's experiences in their integrity are part of the regular spiritual growth. Whether the principal contention of the work be true or not, 316 November, 1949 "WE ARE HIS MEMBERS !" it will, I think, because of the way in which it is presented, be mis-understood by many devout people and lead to much disillusionment and discouragement. Thus it seems, to conclude very briefly, that The Three Ages of the Interior Life is a great work, great in its faults as well as in its excellences. "We His Members!" M. Raymond, O.C.S.O. When men shall say to you: "'Lo, Christ is bete! Lo, Christ is there!'" Belieue them! And know that thou art seer When all thy crging clear Is but: "'Lo, here! Lo, tberet. Ah, me. Lo, everywheret."" --- ~RANCIS THOMPSON. IWANT every priest of God and every religious vowed to Him to be unalterably happy.I i know that they can be so if they will become rightly self-conscious and consequently acutely Christ-conscious. There is the ~vord that spells beatitude here as well as hereafter; for there is the ~vord that means sanctity. It was the great St. Francis de Sales, I believe, who said that one motto lived is enough to make a saint.IrvMay I suggest as a life-line and as a saint-making motto the thrilling truth that "We are His members!" To see any baptized person sad has always given me pain, but when that person wears the livery of Jesus Christ that pain becomes acutely agonizing; for it is so simple a matter to develop a Christ-consciousness that will preclude forever all possibility of real sadness entering the center of our souls! Now do understand me. I am not saying that there is a short cut to sanctity. There isn't. The road winds up hill all the way. But there are means of simplifying life, of unifying our efforts, of integrating our personalities ,~0 that the uphill climb is less difficult, our complex existences become intelligible wholes, and our every act or omission conspires to our grand objective. One such means is that 3!7 M. RAYMOND Review [or Religious offered in our day by Divine Providence--the doctrine of the Mysti-cal Body; or, as I put it above: living conscious of the fact that "We are His members." What happiness does not this consciousness bring to self! It tells you your dignity as an individual in a d;iy when individual dig-nity in every sphere of life from the economic and political to the military and social is utterly denied. It tells you, you are a member of Him who is Might and Majesty, Meekness and Marvel,' true God and true man. It tells you that you have been lifted from the insig-nificant to a position wherein you mean much to the all-independent Divinity. It tells you that you have a work to do for the Almighty, which, if not done by you, will remain undone forever. In letters that shine like gold against black velvet Plus XII made this truth real in his Mgstici Corport's when he wrote: "The Head needs His members." How can you be unhappy when you realize you mean so much to God and have so important a work to do for Him? The Cur~ of Ars once said: "Even if there were no hereafter, ' it is Heaven enough to work for God on earth." No religious, conscious of his calling, will question the Cur~'s statement. But that does not mean that you will not know difficulty. That does not mean that humiliations will not come your way; that you will not fail in many an enterprise; know shame, ignominy, defeat. That does not mean that you will not suffer both physically and mentally. It does mean that you will know what to do with all these things when they do come your way. It means that you will be happy not only in the midst of sufferings but precisely because you are suffering. For you will ever live conscious of the fact that you are to "fill up what is wanting to His Passion," as St. Paul so joyously states it; conscious of the fact that you can now "rejoice that you, in some slight degree, resemble your Lord and Master," as St. Ignatius so pointedly puts it; conscious of the fact that it ill becomes you to be a "weak member under a Thorn-crowned Head," as St. Bernard so boldly and beautifully expressed it. Let the "slings and arrows of outrageous fortune" batter and pierce you through and through, you can't be unhappy so long as you are con-scious of the fact that you are His member. And oh! how your attitudes toward all others change once you have this truth in your blood and being. How you love every human being just because he or she is an actual or a potential member of 318 Nooember, 1949 "WE ARE HIS MEMBERS !" your Christ; has a part to play in the Great Drama of the Redeem-ing; can complete the Passion of your Savior; has a work to do that no one but be or she can do; is dear to your Father, God; beloved of your.Mother, Mary; is, further, part of the same Body as you! How can jealousy, envy, bitterness, enmit3~, antipathy enter your soul? "The eye cannot say to the hand: I need not thy help; nor again the head to the feet'" (I Cot. 12:21). Your hand does not envy your eye because it caffnot see. Your. ear is not jealous of your tongue because it cannot taste. Then why should you be jealous or envious of some other member of Christ because he or she can do things you cannot do? You won't be. You can't be. Rather you will rejoice if this one has ten talents and you only one. You will exult over such a one's ability to do so much more for your Head than you are capable of doing. Yes, all smallness leaves your life as soon as you live the truth that "We are His members." And how kind you become! The great Flemish mystic, Ruysbroeck, once said: "Be kind. Be kind. Be kind. And you'll be a saint." Here's a motto that makes kindness not only easy but an urge. In times past, some of us have been unhappy because of the work assigned us. Had we been living the doctrine of the Mystical Body we should never have known anything but blessed content-ment, even exul~ant joy; for we would have realized that our every act done "through Him, and with Him, and in Him" was powerful beyond all expression! "Actions," philosophers tell us, "belong to the person," not to the members. We pay the typist, not the typist's fingers. We honor the hero, not his eyes, hands, or feet. For we know actions belong to the person, not to his members. Think, then, of your every act when you act as a member of Christ's Mysti-cal Body. Think of your tiniest deed: sweeping a floor, making a bed, washing a dish, dusting a chair--they are acts of.the Mystical Christ! Can any assignment, then, be a cause of unhappiness? Do you see how this doctrine covers everything: Yourself, others, your works, your sufferings, your triumphs and defeats. Will you allow me one short example of how it works? Last 2anuary I was out of my monastery for the first time in thirteen years. 2ust what such a strange experience would mean to others, I do not know, but I do know that for me it was something in the nature of a "vision." I saw Christ. For over a month I saw Him suffer, agonize, and die in a hospital called St. Joseph's Infirmary. 319 M. RAYMOND "Review t:or Religious I saw Christ in old Brother Hugh whose sight was dim, hearing gone, and power of speech paralyzed. In him I saw Christ agonize as cancer gnawed his vitals away. I saw Jesus even more clearly in an infant of two months whose rapidly growing brain tumor would soon bow that head in death, and Innocence would once again have "given up the ghost" because of sin. I saw our suffering, sacrificing Savior in two nurses, one just about to graduate, the other a gradu-ate of two years, who, standing star-eyed and eager, ready for life, learned that they had better make ready for death, since creeping paralysis had made its first appearance in one and cancer of the lymph had doomed the other. From dawn to dusk and from dusk to dawn that hospital breathed for me, and it was the breath of Jesus Christ. For over a month I was witness to the Great Drama of the Redeeming as I saw Christ paying for sin in bodies that were His by right of baptism. I saw Salvation being won for the world; for that hospital appeared to me as a chalice and every pang of pain as so much blood being poured into it. How could I view it otherwise when I know that we are the "pIeroma of Christ" who are to fill up what is wanting to His Passion? (Cf. Col. ~:24.) . How could I or anyone else fail to see the crucifixion when I stood staring at bap-tized human beings on the cross? Yes, I saw Christ; for "we are His members'!" Do you see how easy it is? Do you see what a different outlook it gives, on life and all things in lif~, The late Archbishop Goodier, S.J., gave a formula for happiness in his brochure A More Excellent Wa~1. It is to "crawl in through the wound on Christ's side, go down deep into His Heart, then look out on the world and all things in the world with His eyes." Had we not the doctrine of the Mystical Body that formula might se~m impossible of fulfill-ment. How does Jesus look upon human beings? Does He not see them as either actual or potential members of His Body? Can't we see them in the same light? How does Christ see the "feeble" and "less honorable members"? St. Paul tells us. "Those that seem to be the more feeble members of the body, are more necessary" (I Cor. 12:22). Don't you see the utter impossibility of ever looking dgwn on anyone? of ever despising a single human being? of ever having a low or mean opinion of anyone who breathes? So long as I am Christ-conscious, I love; so long as I love, I am like God. The Archbishop's formula is possible of fulfillment, else God the 320 November, 1949 "WE ARE Ills MEMBERS !" Holy Ghost would never have commanded us through St. Paul: "Put ye on the Lord, Jesus Christ" (Rom. 13:14). Nor would He have told us to "Let this mind be in you which was also in Christ Jesus" (Phil. 2:5). Hilaire Belloc has rightly said, "A man is his mind." If we would be what God made us to be and our deepest instinct craves to be, we will acquire the mind of Jesus; for Dietrich yon Hildebrand stated truth truthfully when he said, "The essence of sanctity is transformation into Christ." Sanctity is made relatively easy, then, by the development of Christ-consciousness: for nothing is better calculated to work this transfo.rmation than the constant appreciation of the fact that "We are His members." There is not a true religious who does not long to "radiate Christ" pedectt~l. But that longing will be like the barren fig tree--a thing Of beautiful foliage but bare of fruit--until the Light of the World glows in the very core of our beings, until the last feature of.the Face iaf Christ is sealed into our souls, until every beat of our hearts synchronizes with the pulse of His great Heart. Baptism sufficed for incorporation in Christ, but it does not suffice for transformation into Him. No. For that we need to be im-mersed, absorbed, lost in Christ Jesus. All of which is possible by living the truth of the Mystical Body. But by living I mean living. Look!. There is not one of us who does not know that the life of Christ pulsates in the person of every-one who is in the state of grace; that down in the depths of those souls the Holy Trinity dwells; that thelight in their eyes tells the same tremendous truth as does the flickering flame of the Sanctuary Lamp: God is here. Yes, we all know that. .But how many of us live conscious of those facts? Which of us does not know that the Holy Ghost is the soul of the Mystical Body? that, being the soul, He is present "'totus in toto, et totus in qualibet parte'" ("entire in the whole, and entire in every part of the whole")? Who does not know that the soul elevates, unifies, identifies, and vivifies? But bow many of us make the appli-cations and draw the consequences? My fellow priest, my brother or sister in religion has been elevated to a dignity that astounds. He or she can not only be defined as a "creature composed of body and soul," but also may be described as "body, soul, and Holy Ghost!" He or she is more than human; has been made so by God the Holy Ghost. What respect, reverence, awe, and admiration I should have 321 M. RAYMOND ~evieu~ [or Religious for my fellow! But besides elevating, the soul identifies and unifies. The Holy Ghost unites all the cells of the Mystical Body to the Person whose Body it is. How close my fellow is to God! How close he or she is to me!. We know these mind-staggering truths. We even teach these marvels and mysteries to others. But how often do we live conscious of these facts? The rod of Aaron is in our hands. It is in beautiful flower. But we . May I suggest a plan whereby you can become wide awake to these joy-filled and joy-producing realities? Why not integrate your life by-means of this marvelous doctrine? Let your meditations for an entire year be on nothing but this wondrous truth. You know, M. Anger has proved in a masterly thesis that this doctrine is the white heart of the Kohinoor which is Dogmatic Theology. He shows that every light that leaps from those mahy facets has its origin in Christ who is the Light of the World. Our meditations should be on nothing that is not ioundly dogmatic. - But to make these meditations fruitful we needs must read. Thanks be to God, whole shelves can now be devoted to literature on the Mystical Body. After Anger-Burke one could read Emile Mersch, S.2., then John Gruden, and Edward Leen, C.S.Sp. Fol-low'these with Fulton Sheen, Raoul Plus, S.J., Daniel Lord, S.d., Carl Adam, and William McGarry, S.d.,--to name but a few. There is more than a year's reading matter for any religious, and reading that will make meditations throb. To integrate our lives we must add examen to our readings and meditations. Couldn't we spend a year--or even two--with this doctrine as our particular examen? The development of this Christ-consciousness would be a main objective. We could practice it in so many different ways: conscious of my own membership; of my neighbors; of all men; conscious of the soul of the Mystical Body throbbing in me--in others; conscious of the dignity and worth of my actions when done "through, with, and in Hfm." Variety would not be wanting and unity would be assured. If reading, meditation, and examen go together for a year promise a consciousness that will have you "looking out on the world and all things in the world with the eyes of Christ." I promise you an integration that will effect a transformation. I promise a happiness the world canfiot give"or take away. I am sure that most of you will see how this simplifies the spit- 322 Noaernber, 1949 QUESTIONS AND ANSWERS itual life since it is a system that includes all other systems. In it abandonment, trust, detachment, purity of intention, presence of God, union with the Divine Will are all contained. I cannot be Christ-conscious without being or having all the others. It is a system that will unify one's entire existence; for there is nothing that I can think, do, or say legitimately that cannot be thought, done, and said "through Him, with Him, and in Him." It is a system from which all movements derive and to which they'all lead; for what is the Liturgical Movement if it is not centered in the Mass; and what is the Mass if not the Sacrifice of the Mystical Body, as Pius XII has so insistently proved in his Mediator Dei. What is Catholic Action if not begun, continued, and ended through, with, and in Christ 3esus? That is why I have dared to offer the motto and to say: "Try it and see if it doesn't simplify, unify, integrate your life, and make you what God made you to be and what I long for you to be--verd happy!'" The rod is in your hand. It is flowerin!! Ques Jons and Answers What is to be thought about the followlncj statement which appeared in the pubffe press last August: "Plans for a profound reform . . . likely the most drastic the cloistered monasteries and nunneries have undergone since the Council of Trent ended in 1563 . . . are in an advanced stage ¯ . . and are planned for promulgation in 19S0. The reform is designed in large part to make inmates of cloistered convents more effective as agents of the Church in its current world-wide struggle." Lik~ so many newspaper reports concerning religious events, this one, while having a foundation in fact, is grossly exaggerated. For-tunately an answer to the above statement was given by Father Arcadio Larraona, undersecretary of the Sacred Congregation of Reli-gious, on August 22, 1949. He explained that there is no question of a vast reform of cloistered orders, but of certain mitigations, required by the ~xigencies of modern times. He mentions two such mitigations. Modern conditions require that a mitigation in. the rule of cloister be made to allow nuns to leave the enclosure for medical and dental treatment, and for similar purposes. Again,.in the after- 323 QUESTIONS AND ANSWERS Revieu~ [or Religious math of the war, some monasteries of nuns are literally starving because they can no longer support themselves aft they did before the war. In such cases the Holy See has advised a modification of the rule of enclosure to permit the nuns to engage in activities providing an income for the communities, such as conducting schools, orphan-ages, and the like. However, in such cases, the essentials of the con-templative life must always be maintained. Father Larraona also indicated that there exists a tendency toward confederating cloistered communities of religious women in countries where economic reasons or a reduction in the number of cloistered nuns indicate the need for such a trend. There is however, no ques-tion of any imposed reform, but the spirit of the autonomous insti-tutions is always considered and preserved. Such federations are on a purely voluntary and very limited basis. In conclusion Father Larraona explained that papal directives to religious institutes, urging them to organize their activities in accord-ance with the changes in the social conditions of the world, do not signify any impending reforms to be imposed by the Holy Father. May a Sister on nursing duty in a hospital wear a gold and silver graduation pin on the religious habit? Is this contrary fo article 67 of the Normae of 1901 which forbids ornaments of gold or silver to be included in the rel~glous dress? Let us first quote article 67 of the Normae in full before answer-ing our question. It reads as follows: "With the possible exception of a small and simple cross or medal of silver, no gold or silver orna-ments should be worn. In those ornaments which are allowed new images or inscriptions not as yet approved by the Church are not to be tolerated. Silk garments are not allowed, nor silk ornaments or others which betray vanity and cause complaints or laughter." Generally speaking, graduation pins are not to be worn by reli-gious women except on special Occasions such as alumnae reunions and the like, provided superiors think it well to let the Sisters iden-tify themselves as alumnae. It can happen in a hospital that graduate nurses are required to carry on their person some sign of identification. In that case the superior could allow the Sisters to wear their graduation pins. But no Sister should take it upon herself to wear such a pin without the permission of her superior. What was forbidden by the Norroae was 324 Nooember, 1949 QUESTIONS AND ANSWERS the wearing of ornaments as sucli, f~)r vanity's sake. The wearingof a graduation pin for purposes of identificationwould not come under that head. It may not be out of place Norrnae of 1901 were not laws a set of ideal constitutions for Sacred Congregation set up for constitutions submitted to it for article 67 of the Norrnae found tions during the course of the article 67 of the Norrnae, but as approved by the Holy See. here to remind our readers that the binding religious directly, but rather a religious congregation which the itself as a guide in approving new the approval of the Holy See. Thus its way into many sets of constitu-years. It obliges religious, not as an article of their own constitutions ~2-- Is there any ecclesiastical regulation that prohibits Sisters from holding the position of organist in parish choirs that have both men and women members.'; While there is no express prohibition to be found in the Code ot? Canon Law nor in the Councils of Baltimore, still anumber of diocesan statutes forbid Sisters to function as .organists in parish churches. To give but one example, Statute 184 of the Fourth Pro-vincial Council of Portland in Oregon (1934) reads as follows: "We forbid religious women to act as organists or choir directors, except in the case in which boys and girls still attending school make up the choir." Moreover, we think it is not in conformity with the general spirit of the religious life for a Sister to act as organist for a mixed adult choir and it may be a source of disedification to the faithful. In practice, no Sister should undertake to play the organ for a mixed choir of men and women without theexpress permission of the local ordinary and of her own higher superior. ---43-- May a religious teacher who has "class money" in his keeping, or extra-curricular funds, use these in whole or in part for personal reasons? Is his superior at liberty to give him such a permission? Or must such funds be used for the purpose for which they were collected, or for things to be used by the students for their betterment, such as charts, reference-books, and the I~ke? If we understand this question correctly, the "class money" 325 BOOK REVIEWS Review for Religious referred to is money that actually belongs to the class: not to the school as such, nor to the religious community. In o~her words, it is a common fund to which individual students have contributed with the understanding that the money be used for certain specific pur-poses. A religious superior has no power to give.permission to use such money for personal reasons; and neither the superior nor the teacher should use the money for any but the specified purposes unless the class freely consents to this. 1 oo1 Reviews THE DAY WITH JESUS AND MARY. By the Dominican Sisfers. Pp. 143. The Bruce Publishing Company, Milwaukee, Wisconsin, 1949. $2.50. This book seeks to help one develop a consciousness of God's presence during the day through recalling the fifteen mysteries of the Rosary. The hour from five to six is dedicated to the Annunciation, from six to seven to the Visitation, and so forth. At the beginning of each hour one offers his own work bf that hour in union with the work of Jesus and Mary suggested by the mystery of that hour. And with the discussion of each mystery, this book gives'a few biographi-cal facts about two saints (one Dominican and one other) who were outstanding in the virtue suggested by this mystery. For instance, upon awakening in the morning, one recalls the Annunciation and offers the coming hour in union with the joy of all the saints, espe-cially St. Dominic or St. Philip Neri, in the blessings of the Incarna-tion. The moral reflections are the standard ones, the saints chosen are appropriate enough, the style of writing very plain. The value of the book will lie in the appeal of the idea of dedicating each hour of the day to a mystery of the Rosary. For those to whom it does appeal it has a double advantage; it makes the Rosary a living thing, and it gives one a clear center or focus for his spiritual thought~ of that hour. For how many would such a plan work? The Holy Spirit has many ways of aiding our growth; one way of finding out whether any plan will suit me is to give it an honest trial. That God wishes us to recall His presence habitually, that He wishes us to model our lives upon the mysteries of the Incarnation, that the hourly recollec-tion method has worked for some--all this is clear. It: the number 326 Not~ember, 1949 BOOK REVIEWS is comparatively small, I think the chief reason is that the number of those who have made persevering effort to live in God's presence is also comparatively small. God certainly wishes all religious to have a spirit of recollection through the day; theref6re He wishes us to use what natural means we find at hand to develop this spirit. The end is valuable enough to urge us to try various means until we find one suitable to us. This book could help many in this searching. --2T. N. JORGENSEN, S.d. SHE WHO LIVED HER NAME. By Marie Rene-Bazln. Pp. 208. The Newman Press, Wesfm~nsfer, Maryland, 1949. $3.00. "The ways of Providence are, as a rule, of a marvelous sim-plicity, but they are made intricate by man's timidity and blindness. When, however, God finds a soul childlike enough to trust Him unflinchingly and eager to follow wherever He leads, He enfolds it in the unity of His plan and mirrors in its depths something of His unique simplicity." Thus opens the biography of the Foundress of the Helpers of the Holy Souls. Mary of Providence, or as she was known in the world, Eugenie Marie Joseph Smet, was born on March 25, 1825, at Lille, France. Reared in a good Catholic home, she was struck by two important teachings of the Church: Divine Providence and purgatory. A woman of action, an enthusiast and organizer, she was driven by a spiritual life dominated by these two truths to found a congregation which by prayer and suffering would make its principal aim the release of the suffering souls from purgatory. Fearful of illusion on her part, Eugenie set up several "signs" by which she would know that her plan was pleasing to God. Among them was that the Holy Father would send her his blessing on the venture, prior to the sanction of the bishop of the diocese. All the "signs" were fulfilled. The Cur~ of Ars, when asked his advice, told her to found the order whenever she pleased. On July 1, 1856, the Helpers of the Holy Souls had their motto, "Pray, Suffer, Labor" (for the souls in purgatory), their name, their motherhouse, and not much else. By" 1867, they .were landing in China to establish the Seng-Mou-Yeu house near Shang-hai. At the same time in Paris, Mary of Providence was suffering much. The Helper of the Holy Souls felt that she was being con-sumed by fire herself. While Prussian shells whistled over the house-tops during the siege of Paris, she lay dying of malignant cancer. ,327 BOOK NOTICES She had always had a dread of five things: leaving her family, founding a community, seeing her daughters in want, getting into debt, having cancer. "Well, by the grace of God," she said, "all five happened to me." The heroic foundress died February 7, 1871, at the age of 46. The author of the biography, daughter of the late novelist Ren~ Francois Bazin, has written the work carefully enough, quoting heavily from the d, iary and writings of Mary of Providence. One could wish, however, for the personality traits, the telling touches which make a holy person flesh and blood.-~R. A. RUDOLF, S.J. THE HAPPINESS OF HEAVEN. By a Father of the Soclefy of Jesus. Pp. 372. The Newman Press, Westminster, Maryland, 1949. $2.50. After. having been hidden aw~y nearly eighty years in convents, monasteries, and novitiates, this gem is now dusted off and presented once more for the enjoyment of the Catholic reader. The author, Father Isidore Boudreaux, was a master of novices in the Jesuit novitiate at Florissant, Missouri, but his name was withheld from most of the early editions. The present edition is planographed and is presented without revision of the original. Besides. discussing the essence of heavenly happiness, namely, the beatific vision, Father Boudreaux also answers many little questions of interest to the earthbound. Is there a social life in heaven? What will our bodies be like? Will all be equally happy? Answering these and many other queries, the author has covered practically all that we can know about the next life. The subject matter, due to the its very sublimity, is quite diffi-cult. Father Boudreaux witl~out abandoning sound theology has treated heaven in.a way that should make The Happiness of Heaveb required reading for all priests and religious, and a source of great comfort and courage to Catholic laymen.--M. HAGhN, S.J. BOOK NOTICES Fatima is truly of great importance to us today. The passage of the "Pilgrim Virgin" through our country has led many hundreds o.f thousands to a deeper consideration and understanding of this importance. Wherever the statue went, great crowds flocked to venerate it and to fulfill Mary's desires by confessions, Communions, Masses, and rosaries., One of the highlights of the trip was the. week at St. Meinrad's Abbey, Indiana. A detailed history of the careful 328 Noeember, 1949 BOOK NOTICES preparation for the week and of the complete success of the celebra-tion is given in the book FATIMA WEEK SERMONS. A sixteen page introduction by. the Abbot (Rt. Rev. Ignatius Esser, O.S.B.) tells of the pre!barations, of the handling of the crowd of 125,000 that attended, and of that crowd's devout spirit. The thirty-eight sermons given in the book are the Marian talks delivered during the week. They treat of Fatima and of the Marian virtues most closely associated with the Fatima message. These talks were given by thirty-eight different priests and naturally vary in value, but a judicious assigning of topics to the speakers kept repetition of thought to a minimum. This is a valuable book for one studying the history of the Fatima devotion and for one who plans any big Marian celebration. (St. Meinrad, Indiana: The Grail, 1949. Pp. 170. $1.00 [paper].) THE MYSTICAL ROSE, by Father Hubert, O.F.M.Cap., is a small book of scarcely more than pamphlet size treating of Mary's hidden beai~ty and love through a discussion of her fullness of grace, her virginity, and her divine maternity. The style is fluent and poetic, but the book is often repetitious and verbose with a wordi-ness that hinders rather than heightens clarity. Despite this fault of style, the book has merits which lead one to a meditative reading and rereading of many passages which tease one to further thought. (Westminster, Maryland: The Newman Bookshop, 1948. Pp. 79. $1.75.) FAITH AND A FISHHOOK, by Sr. M. Charitas, S.S.N.D., is a book of thirteen chapters presenting in chatty style selected anecdotes from the lives of our Lgrd, eleven saints, and the Archangel Raphael. "It is unfortunate that the author attempts to attract youthful readers to the religious life by telling them that this life "asks far less sacrifices than any other state"! In fact, the religious life is so easy that "it takes huge courage not to become a religious" (p. 122). Not only are such statements false, but they are apt to dissuade, rather than to encourage prospective postulants. (Milwaukee: ~Fhe Bruce Pub-lishing Company, 1949. Pp: ix q- 164. $2.50.) HOT EMBERS, by Sister M. Charitas, I.H.M., devotes most of its short twenty-eight chapters to narrating and devoutly commenting on various episodes of our Lord's Infancy, Passion, and Resurrection. A special section makes observations on the lives of St. Theresa of .329 Book NOTICES Review for Religious Lisieux, St. Theresa of Avila, St. John of the Cross, St. Angelus, Simon Stock, Elias. The remaining chapters treat of the Scapular Feast, the Good Shepherd, the Blessed Sacrament, the Sacred Heart, and the Feast of the Immaculate Hea.rt of Mary. (New York: The Scapular Press, 1948. Pp. 205. $2.75.) LITURGICAL ~VIEDITATIONS (Volume I: From Advent to the Ascension; Volume II: From Ascension to Advent), by the Sisters of Saint Dominic, Adrian, Michigan, provides daily meditations for an entire year. Each is in some way connected with the liturgy of the day. Three short points tie Scripture, meditations, and Mass together. The Sanctoral Cycle is naturally devoted to the Saints and. Blessed of the Order of Preachers, as. the work was originally intended by the anonymous writers for the members of their own Order. (St. Louis: B. Herder Book Company, 1949. Pp. viii + 533: 479. $10.00 [set].) THE CURE D'ARS, by Abb~ Francis Trochu, is a reprint of the "standard" life of the great Cur~. The author drew upon the volu-minous records of the process of canonization for his. material. The life was done into English by Dora Ernest Gra.f, O.S.B., and was first published in 1927. As hagiography it is in the older analytical style with the saint's every virtue described in its own chapter. This is "bad" for the plot--but the wh6le plot here is the boundless love of God. (Westminster, Maryland: The Newman Press, 1949. Pp. xxiii -ff 586. $5.50.) TRANSFORMATION IN CHRIST, by Dietrich yon Hildebrand, will give many a new self-knowledge, a new surehess, and some "know-how" in their efforts at Christlikeness. The book has a solid, earnest, inspiring message for all who admit that "before all else, it is necessary for us to grasp the 'height, breadth, and depth' of our vocation, and fully to comprehend the message of the" Gospel which invites us not merely to become disciples of Chris't and children of God, but to enter into a.process of transformation in Christ." The somewhat technical vocabulary of the book will at times make heavy reading for those who have not enjoyed the opportunity of a classicaI education or philosopical training; but

Issue 1.1 of the Review for Religious, 1942. This is the first issue of the publication. ; A.M.D.G.- -~ Review for ehg ous " " JANUARY 15, 1942 ,~>The Vow of P~overfy . ~The oE udta÷ O~Iotn er ¯ Hygienic M6rfificafio~ -- Exemptions from F~s+ing ~.~ ~Bellar~ine's S[gn of The:~Lmfurgy ih'Mo~ern ~r ¯ Religious Cg~secration : . By M~ffhew Germlng,-S.J. . By Adam C. Ellis, S.J. ~.By, William J. McGucken, S.J. ~' " By,'~. Augustine Ellard, S;J. '~ ~. By Gerald Kelly, ~S.J. '/ By C!pm~nt DeMufh, S.J. B~. ~rald Ellard, SfJ. .° VOLUME. NUMBER 1 Review ~:or Religious Volume I January--December 1942 Published at THE COLLEGE PRESS Topeka, Kansas Edited by THE JESUIT FATHERS SAINT MARY'S COLLEGE St. Marys, Kansas REVIEW FOR RELIGIOUS VOLUME I JANUARY 15, 1942 NUMBER CONTENTS GREETINGS FROM THE BISHOP OF LEAVENWORTH Tlie Most Reverend Paul C. Schulte, D.D. 4 PLANS AND ACKNOWLEDGEMENTS~The Editors .6 RELIGIOUS CONSECRATION--Matthew Germing, S.J . 8 JOHN NEPOMUCENE NEUMANN . 14 THE VOW OF POVERTY IN THE CODE OF CANON LAW Adam C. Ellis, S.J . 15 THE EDUCATION OF SISTERS--William J. McGucken, S.J .2.7. HYGIENIC MORTIFICATION---G. Augustine Ellard. S.J .3.2 EXEMPTIONS FROM FASTING--Gerald Kelly, S.J .4.2. SAINT ROBERT BELLARMINE'S SIGN OF THE CROSS Clement DeMuth, S.J . 47 LITURGY IN THE PATTERN OF MODERN PRAYING Gerald Ellard, S.J . 51 BOOK REVIEWS .THE MASS. By the Reverend Joseph A. Dunney . 63 A CATHOLIC DICTIONARY. Edited by Donald Attwater . 63 ALL THE DAY LONG. By Daniel Sargent . 64 "FEAR NOT, I~ITTLE FLOCK.'" By the Reverend George Zimpfer 65 QUESTIONS AND ANSWERS 1. Period of Recollection before Perpetual Vows . . " . 68 2. Shortening the Second Year of Novitiate . 68 3. Permission of Parents for Emergency Operation .69 4. Recital of Little Office by those absent from Community Recitation 69 5. Private Vows by Professed Religious . 70 6. Curtain between Priest and Penitent in Convent Confessional 70 DECISIONS OF THE HOLY SEE OF INTEREST TO RELIGIOUS 71 REVIEW FOR RELIGIOUS, January, 1942. Vol. I, No. 1. Published bi-monthly: ,January, March, May, July, September, and November, at The College Press, 606 Harrison Street, Topeka, Kansas, by St. Mary's College, St. Marys, Kansas, with ecclesiastical approbation. Application for second class entry pending. Editorial Board: Adam C. Ellis, S.3.,~ G. Augustine Ellard, S.3., Gerald Kelly, $.J. Copyright; 1942, by Adam C. Ellis. Permission is hereby granted~for quotations of reasonable length, provided due credit be given this review and the author. Address all communications to: Review for Religious, St. Mary's College, St. Mar/s, Kansas. Printed in U.S.A. Greet:ings-t: 'om !:he Bishop ot: Leavenw0rt:h WE ARE reminded of the striking analogy that exists between the Mystical Body of Christ and our own physical body. As the human body is made up of mil-lions of tiny ~ells, each cell in a sense a distinct entity having its .own function, so too, the Church is made up of millions of individual members, living individual lives; yet, even as ehch cell in our body draws life from the soul, ~so also is ~ach member of the Mystical Body of Christ quickened by the spiritual life of Sanctifying Grace. Carrying the analog~r further, we are reminded that, as the tiny individual cells are grouped so as to form individu.al organs and members of ~our body,, so too, in the Mystical .Body of Christ, individual men and women are o/~ten grouped into societies andorganizations, distinct, yet work-ing for the common good and drawing life and inspiration from th~ one spiritual head. As St. Paul reminds us,, "the eye cannot say to the hand: I need not thy help; nor again the head to the feet: I have no need of you,'; neither can the various groups within the Church be self-centered, but" they must work for the common good of the whole Church under the guidance of its head, Christ's Vicar on earth. The religious form what might be called the right arm of the Mystical Body of Christ. Ever since our Divine Savior gave the invitation to the young man in the Gospel, "if thou Wilt be perfect, go sell what thou hast, and give to .the poor . and come, follow me," noble souls have been inspired to lea~e all things and seek perfection in the life of the religious. The very earliest centuries of the Church already found the deserts filled with the cells of the anchor-ites, from which soon was to be born the great monastic sys-tem as we have it today. Naturally, the unusual form of life led by the religious presents for them unusual problems. The Church in her canon law has taken cognizance of this and has devoted much space to defining the rights and duties of religious, both as indi'viduals and as institutions. However, the rami-fications of these rights and duties are so far reaching, and the field of direction towards spiritual perfection is so vast that the volumes upon volumes of commentaries that have been Written have not begun to exhaust the subje.cts. Besides, new .problems are ever arising. We have today many reviews of a general ecclesias-tical character dealing withthe multitudinou~s phases of the Church ~n general, yet we can readily see the need of a special review for the religious, not only to explain .the general laws governing their lives, but also to keep them abreast of the problems that theever-changing world is presenting to them. We feel confident therefoie that REVIEW FOR RELIGIOUS, which is making its bow. with this issue, will be .not .only very helpful to the religious but welcomed by the entire Church. We are happy to give it our personal approbation and fed honored that it is to be published in our Diocese. We are confident of its success under the editorial guidance of the Jesuit Fathers of St. Mary's. May it live long and effect much "pro Deo et Ecclesia!" PAUL C. SCHULTE, Bishop of Leaventvortl~. Plans :nd. ' . Acknowl dgem.ents N THIS initial number of REVIEW FoR RELIGIOus .wish tO say something Of our purpose,and ourplans, so that our readers may know rather definitely what to expect of us. ,, Our 'review is for all religious, clerical and non-clerical. However, we shall consider primarily the needs of brothe~ and nuns, bec~iuse clerics, particularly those in sacred orders, already have many excellent reviews at their disposal. This policy need not make the review less interesting to clerics, and it should increase its utility for those who may be entrusted with the spiritual guidance of other religious. In this latter connection, the review may also be of service to diocesan priests, as many of them are confessors and spiritual directors of religious. We have founded this magazine for a two-fold purpose: first, to aid °religi"ous in their personal sanctification; and secondly, to be of some service to them in carrying on their respective °apostolic works. The first purpose evidently call~ for articles of a purely ascetical nature; also for solid articles on the doctrines, legislation, and liturgy of the Church, as all true piety must ultimately conform to the Church's doctrine and practice. In line with the second purpose w~ll be a~'ticles which may have no direct bearing on ~he personal li:¢es of the religious themselves, such as background articles on various sections of the catechism, suggestions.for the care of the sick and the dying and for the ~arrying on of other ministries. Our general policy will be to offer articles of interest to all, but this policy cannot be inflexible. Some topics will be of use to superiorsand of slight value to subjects; some will be esl~ecially for brothers, others for nuns: some may concern only those engaged ina definite work such-as teaching, caring for the sick, and so forth. We think it well to adopt no general policy that would exclude such special-ized articles; otherwise our power for good would be great-ly diminished. We antidpate difficulties. The war situation evidently increases the difficulty .of .making definite plans. Some of our articles will be quite theological in content, yet these must be written in a non-technical, and understandable manner--an accomplishment that is not easy. On the part of our subscribers, some superiors have already suggested to us that a huge difficulty will be to find time for reading the review. We realize the force of. this practical objection: yet we hope that a fair number of individuals will find the time for private reading, and we suggest, that some articles frbm each issue will be suitable for community reading. The launching of. this project is the result of extensive dreaming and planning. Indeed, we should have begun many years ago, had not a certain unforeseen event delayed 9ur plans. Today, as we finally go to press, we are moved with an intense spirit of gratitude, to God for His assistance, and to all others who have helped us. Almost universally we have met with encouragement andcooperation. Our Bishop has been most kind in appro;cing our venture; our own and other re.ligious superiors were constantly helpful. Higher superiors, in general, responded very promptly and generously to our request for lists of houses to circularize: in many instances the superiors themselves sent subscrip-tions for entire congregations or provinces, thus saving us considerable labor and expense. May God bless them a11, and may He prosper this work begun for His greater glory! -~THE EDITORS. Religious Consecrat:ion Matthew .Germing, S.3. HOLY,SCRIPTURE says: "He that contemneth small things ~hall fall by little and little" (Ecclesiasticus 19:1). Spiritual writers commenting on these words rightly insist on the importance of little thing~ in the spiritual life. In the present consideration I wish to call attention, primarily, not to little things but to a big truth. I say, "primarily," because I believe that often enough interest in little things is best promoted by insistence on some large fundamental truth or fact on which the little ¯ things depend. Such a truth, once it has been thoroughly understood and assimilated, once it has. permeated the very marrow of our being and is thereafter kept vig.or.ously alive in mind an, d heart, will be a wonderfully energ,zmg force in the daily routine of life. It will extend its influence to the smallest actions of the day and thus compel us to take heed of even the little things. . Of this character is the consecration to God made by the members of every religious order and congregation. We are familiar in a general way with the meaning of consecration. Persons or things are consecrated when they are set apart and with the proper ceremonies dedicated to God or the Service of God. Thus the chalice used by the priest at Mass is consecrated; it is sacred and may not be used for any other purpose. To use it for other purposes would be sinful and sacrilegious. The same holds of a consecrated church. All religious are consecrated to Gdd by means of the three vows of religion. They are sacred in the eyes of God, far more sacred than consecrated church or ~halice. Whether they bel6ng to an active or a contemplative order, whether they are engaged in school work or hospital duties, whether in charge of orphans or caring for the aged and infirm, no matter what their function or task or position in the com-munity, all are consecrated to God. And they are so con-secrated by their three vows. There is a twofold aspect to these vows, the .negative and the positive. The negative aspect is "the privation involved in the vows, but privation is not the distinctive feature of religious poverty, chastity, and obedience. The mere lack of temporal goods does not make anyone accept.- able or sacred in God's sight. Poverty .as'such makes.many people in the world at large discontented and miserable, leading to complaints and rebellion against Providence. Nor does celibacy with its privations have of itself a sancti-fying effect. And as for obedience, a man may be a slave and be far from Christian and ev.angelical obedience. It is the motive that counts. It. is the love of Christ, the conse-cration to God which is the purpose and end of.all these sacrifices and privations, that makes them precious in the sight of heaven. And this is the positive aspect of the vows of religion. When we pronounced our vows for the first time we offered to God, to Christ our King and to His Sacred Heart all we had or possessed, and made ourselves entirely depen-dent on God and His representatives on earth. When St. Francis of Assisi bade farewell to his father and gave away the very clothes he wore, he said: "Now I can truly say, our-Father who art in heaven," Certainly Francis knew that God was his Father before that time, but he meant to say that only now was he absolutely without all earthly support whatever; he had only his Father in ¯ heaven to rely upon. And this gave him perfect joy and perfect cbnfidence. Blessed are we if our renunciation of the things of earth was nearly as complete as that of St. Francis and made in the same joyous~spirit. Then we can exclaim with him in ~ransportsof seraphic love, "My God and my all!" and pray to God in the word of another saint, "Give me only Thy love and Thy grace and I am rich enough and desire nothing more." But in pronouncing our vows we did much more than despoil ourselves of all temporal possessions out of love for Christ our Lord. We offered ourselves. There is recorded for us in Holy Scripture (I Paralipomenon 29: 16, 17) the touching prayer of King David when, surrounded by a vast multitude of his people, he offered to Almighty God the gold and silver and precious stones he had gathered from far and near for the temple which his son Solomon was to build. And David prayed: "O Lord our God, all this store ¯ that we have prepared to build thee a house for thy holy name is from thy hand, and all things are thine. I know, my God, that thou provest hearts and lovest simplicity, wherefore I also in the simplicity of my heart have 'joyfully offered all these things." We also on the day of our vows made our offerings to God in joyful spirit, presenting not gold or silver or precious stones but gifts, far more precious m the sight of heaven--the loyalty and devotion of a con-secrated soul. We knelt before the altar and in simplicity and sincerity of heart pronounced the vows of poverty, chas-tity, and obedience. Thus we made an oblat.ion to God of our entire being, our body with its senses and all their pleasures, our soul with its intellect and free will, promising to understand and do all things in accordance with the rules and constitutions of the religious life we then and there embraced in all its fulness. And we made these promises solemnly before the throne of God, in the pres-ence of Mary, Queen of heaven, of our Guardian Angel, our patron saints and the whole heavenly court as witnesses of our oblation. With holy David we acknowledged to God, "All things are thine, and we have given thee what we received of thy hand." Thus we vowed eternal loyalty to Christ and became consecrated and sacred in His eyes. This consecration was the most important event in our life, a spiritual fact of tremendous import. For it meant the abandonment of all selfish interests and complete devo-tion to the cause of Christ. Up to that time self had chiefly been the focus of our thoughts and desires; now our L6rd and Savior was to be enthroned in our mind and heart. Our. aims in life, our thinking and planning, .our capabilities of soul and body, our work and r.ecreation, our time itself, all were consecrated and must be directed to God. We are en-tirely His. We ought to make it our serious effort to understand and appreciate this fact. We should do what the Blessed Virgin did during her life on earth. And what did she do? St. Luke tells us in the second chapter of his Gospel. Toward the end of his account of the nativity Of our Lord, after narrating the apparition of the angel to the shepherds and the visit of the latter to Bethlehem, he adds: "But Mary kept in mind all these words, pondering them in her heart." We may be sure that what is told us so explicitly of her conduct in the present instance she did on many other occa.- sions in connection with the mysteries in the life of our divine Lord in which she had a large part. She treasured up in her memory the words and events, meditated on them, 10 prayed over them in the silence and quiet of her chamber, thus ever increasing in faith, hope, and the 10ve of God. Thus too she secured for herself the divine assistance, sup-port and guidance and encouragement in the daily happen-ings and sufferings of her life on earth. We ought to imitate this practice of our Blessed Mother in regard to so sacred an event in our life as our consecration to God. In the first place, we should recall it often and prayerfMly. Many religious have the commendable custom of making the renewal of'their consecration part of their morning prayer, using for the purpose a short formula; even purely mental renewal is .beneficial. We may do the same at intervals .between exercises during the day, even in the course of work which does not require dose and continu-ous attention. Our Blessed Lady gave us the example. Doubtless her mind and 1,ieart were frequently, if not habitually, occupied, with thoughts of sbme of the great mysteries in the life of her divine Son. This kept her in a state of recollection, transforming all her work into .prayer. Because of the difference of circumstances and the nature of their occupation, religious living in the modern world with its multiplic!ty of work are unable to practise recollection to. the same extent to which our Blessed Lady practised it in her home at Nazareth. Nevertheless, we must not lose sight of the fact that some degree of recoll~ction is essential for living the religious life as it should be lived. For all religious, whether members of an active or contemplative order, are consecrated to God. Consecration means total devotion to the cause of God, the cause of Christ and His Church. But they cannot effectively promote the cause of Christ unless they are devoted to prayer. And the prayer of consecrated souls must be something more than a casual and routine performance at stated times and places. Reli-gious must be penetrated and imbued with the true spirit of prayer, which comes only with thought and reflection and intimate converse between God and the soul. How can they achieve this spirit and continue it once they have achieved it if they do not strive with all the means at their disposal to attain to some degree of interior recollection? It is easier to keep up a high degree of recollection in somepositions or spheres of duty than in others. This holds of all religious communities whose members are engaged in the active life. But to whatever duty individual religious are assigned, all 11 must remember that their life of prayer, their spiritual life in generall will not take care of itself. The' saying is true that no one will be much more in prayer than he or she is out of prayer. In other words, they who outside of praye~ scatter their attention over a variety of interests, neither necessary nor useful for their work, will be unable to pray well beyond a few minutes when the hour comes for their devotional exercises. The inference is not that recollection is to interfere with attention to duty. Duty comes first. But there are moments and intervals when thoughts are free from assigned work and the employment of time is left to each one's discretion. These are favorable moments for the care and attentio.n which religious ought to have for their personal spiritual welfare. And if at such times they follow the promptings of mere curiosity, seeking the news of the day or other information not necessary or useful for them, thus spending the time in useless reading or. idle con-versation, they are losing precious opportunities' for sanc-tifying themselves. I said above that, in the first place, we ought frequently and prayerfully to recall the fact of our consecration to God. It is a thought pregnant with meaning for all of us and will be a great aid to recollection in the course of the day. Secondly, it will be decidedly profitable to take~ our consecration now and then for the subject of daily medita-tion. In such a meditation we may first consider, the ¯ meaning of our consecration. It means complete dedication ¯ "to God by means of the three vows, oblation of all that we have, all that we are, all that we are able to do--our thoughts, words, and actions; it means an act of the most perfect love of God. Then we may reflect on its obliga-tions. They are the observance of the vows of poverty, chastity, and obedience; of the rules and constitutions of the order, and obedience to the commands of superiors. Finally, we may think of its adoantages. The most impor-tant ones are that it frees us from many s~rious dangers of sin, furnishes numerous aids in the practice of every kind of virtue, aligns us with that choice company of the army of Christ which would signalize itself by special service to its Leader, renders us sacred in the eyes of God, is a sign of God's predilection, has Christ's promise of the highest reward-- they "shall receive a hundredfold and shall possess life ever-lasting" (Matthew 19:29). Conclusion. We may Con- 12 clude-with sentiments of esteem and love of our vocation with its consecration to God; humility; gratitude to God. Another opportunity for strengthening ourselves in our consecration to God is the Monthly Recollection. It is a time of spiritual grace, when God reveals Himself more fully to our souls. We should do our part by making a brief survey of the month that has passed, considering in detail and with more than ordinary scrutiny whether we are living up to ~:he requirements of our state. It is not a question of merely seeing whether we have avoided deliber-ate sin. This too merits our attention, as a matter of course. We must look to our religious ideals, the perfection of our daily actions, the motives that animate us from early .morning till late at night. Are we seeking God in all things in all our doings? Are ,Jesus Christ and His interests habitually in our thoughts, or is self frequently uppermost in our minds, controlling and directing our purposes and policies? Our Blessed Lord said: "Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with thy whole mind, and with thy whold strength" (Mark 12:30). This is the perfection we are bound to strive after in its literal sense. It is the epitome, the compendium of all that is contained in our consecration to God. We are consecrated to God, sacred in His eyes. It would be quite wrong and detrimental to our spiritual life if, by reason of this, we were to fall into the error of conceiving and fostering self-complacency, as though we were the favorite~ of Almighty God and better than other people. If God has manifested His predilection towards us by bestowing the efficacious grace of a religious vocation, He has by that very fact also imposed on us graver obligations and responsibilities. In all humility we should thank God for what He has done for us and for all other men, each of us saying with the patriarch ,Jacob, "I am not worthy of the least of all thy mercies and of thy truth which thou hast f.ulfilled to thy servant" (Genesis 32:10). It is very important for .us to maintain~ an attitude of thankfulness and humility. Let us remember our Lord's words to His Apostles: "You have not chosen me, .but I have chosen you". (,John 15:16). He has chosen us out of the world and transferred us into a kingdom of light and grace that, like the Apostles; we might "bring forth fruit." It-remains for us to distinguish ourselves in His service by an ever increasing love and generosity, a more steadfast loyalty to the consecration which we made of ourselves when we pronounced our vows. In this way a big fundamental spiritual truth, kept fresh in mind and heart by daily prayer and recollection, will exercise oa salutary influence On the little things of every day life. It will have the effect Of sweepingaside in a moment the petty and narrow views arising from selfish-ness, just as the bright rising sun scatters the mist on a mid-summer day.' JOHN NEPOMUCENE NEUMANN Just before the first issue of REVIEW FOR RELIGIOUS went to press, we received a letter from the Reverend Albert H. Waible, C.SS.R., Vice-Postulator of the Cause for Beatification of the Venerable John Neumann, C.SS.R. John Nepomucene Neumann was the first pro-fessed Redemptorist in the United States and the fourth Bishop of Philadelphia. On December 11, 1921, Pope Benedict XV approved the decree declaring that John Neumann had practised heroic virtue, and he was given the title of Venerable. The Holy Father's words on that occasion are singularly appropriate for readers of REVIEW FOR RELIGIOUS : "We deem it proper to say that all our children should profit by the. Decree of today by reason of the peculiar character of the heroic virtues of Ven. Neumann. Perhaps the very simplicity of these virtues has been misunderstood by those Who thought there was no heroic degree in the virtues of the Servant of God. because in their eyes the good works and holy deeds performed by Neumann are. the holy .and good deeds which every good religious, every zealous missionary, every good bishop should perform. ¯ We need not repeat that works even the most simple, performed with constant perfection in the midst of i~aevitable difficulties, spell heroism in any servant of God. Just because of the simplicity of his works, We find in them a strong argu-ment for saying to the faithful of whatever age, sex, or condition: You are all bound to imitate the Ven. Neumann.,. If, in spite of this, there should be some who still seem surprised and cannot pic-ture him to themselves as a hero apart from grand undertakings, We hasten to say that wonderful results can spring from simple deeds, . provided these are performed as perfectly as possible and with unre-mitting constancy." Those interested in Bishop Neumann's cause can procure a small pamphlet biography from the Mission Church Press, 1545 Tremont St., Boston, Mass. 5 cents a copy; $3.50 per 100. 14 The Vow ot: Poverl:y in !:he Code ot: Canon Law Adam C. Ellis, S.,L IIF't LESSED are the poor in spirit, .for theirs is the king-dom of heaven" (Matthew 5:3). This poverty of spirit for which the Gospel promises the kingdom of heaven consists essentially in keeping one's heart free from attachment to temporal goods. It is the first means, though not the most important, which man must make use of to win heaven.or to attain to perfection. The reason for this is that poverty of spirit is the cure for that evil which is the root of all others according to the Apostle: "For covet-ousness is the root of all evil" (I Timothy 6:10). That is why our Lord not only began his preaching with it, but also gave us the example in His own person of a life of pov-erty from the crib in the stable of Bethlehem to the cross on Calvary. And when He wished to teach men the secret and the way ot~ perfection, he tells us again, in the instance of the rich young man, that. poverty is the starting point. "If thou wilt be perfect, go sell what thou hast. and give to the poor, and thou shalt have treasure in heaven; and come, follow Me" (Matthew 19:21). The first persons who took this lesson to heart and put it into practice were the Apostles, who in turn imparted it to the primitive church, and thus impressed upon religious communities the form of perfect poverty. In canon 488 of the Code ot: Canon Law, the Church tells us that the three vows ot~ religion, obedience, chastity, and poverty, are means by ~vhich religious strive at~ter per-t: ecfion; Hence in all orders and congregations approved by the Church these three essential vows must be taken, either explicitly, as in modern congregations, or as least implicitly, as in the older orders. In its essentials the vow 6f poverty is the same: for all religious, but the constitutions of different orders and congregations add details to these fundamental notions according to the particular spirit ot~ each institute. Evangelical poverty as set forth in the constitutions of a religious institute, may be considered from different points of view. It-is not our intention to give an ascetical ¯ or a moral.interpretation of the vow of poverty; we leave .15 that to others, who, we trust, will favor us later on with articles in the REVIEW FOR RELIGIOUS dealing with these aspects. It is our purpose now to study the present laws of the Ghurch regarding the personal poverty of religious, as promulgated in the Code of Canon Law, since these laws are applicable to all religious, and are usually incorporated into the constitutions o~ all religious institutes. The Nature of the Vow of Pooert~/. The vow of pov-erty is a promise made to God by whicla the religious deprives himself of the right to place any act of proprietor-sbip over any material thing having a money value, with-out the lawful permission of his superior, The proper and distinctive character of proprietorship or ownership of property is the power to dispose of it freely and independently/: that is, to use it, to give it away, to sell it, to destroy it, at will, as an absolute master over it. without any obligation of having recourse to the will of another, hence independently of the will or permission of another. The essence of the simple vow of poverty consists, therefore, in the privation of this right to dispose freely and independently of temporal goods, of whatsoever kind they may be. The subject-matter of the vow is the possession and use of temporal things, independently of the will of superiors. Whatever the degree of poverty prescribed by the con-stitutions of any particular institute may be, only such things as come under the heading of temporal goods or property constitute the subject-matter of poverty. Other things, such as health, the use of one's bodily members, one's mental and spiritual faculties, talents, supernatural gifts, are not the subject-matter of the vow of poverty. Temporal goods or property, therefore, include any object of money value that a person can acquire and possess or hold, anything that can be owned. Personal goods or property are such things as can be kept on or near one's per-son, usually all movable goods. Real property or real estate consists in lands and whatever is attached to the land, houses and buildings of any kind. The general term, prop-. erty or temporal goods, therefore, comprises every material thing which has a money value, such as: money, real estate, stocks, bonds, mortgages, jewelry, and all movable and per-sonal objects having a money value. By his vow of poverty 16 the religious refiounces his right to place any act of owner- Ship over such goods without the permission of his supe-rior. The vow of poverty, therefore, forbids the religious: 1) every independent act of appropriation, e.g. to acquire, keep, use, receive, borrow from another; 2) every act of disposal of property: to give away, to sell, to lend, or lease to another, to allow goods to deteriorate or perish. All these acts, placed without the permission of the superior or of the constitutions, are contrary to the vow of poverty. The various degrees of sinfulness of these acts is a moral question and outside the limits of this article. Let us now take up the general legislation of the Church regarding the vow of poverty, keeping in mind that these laws obligate all religious, and that any contrary leg-islation in the constitutions has been revoked by the Code of Canon Law, unless a special apostolic privilege has been obtained. I. A religious who has tatien a simple vow of poverty, whether temporar!t or perpetual, retains the ownership of his property, as well as the capacity to acquire, more, unless the constitutions provide otherwise (cf. canon 580, § 1). The distinction between a simple and a solemn vow ~s the result of church legislation. ~ A religious who takes a solemn vow of poverty deprives himself not only of every right to place act~ proprietorship, as explained above, but he freely gives up even the right to own temporal goods. Such a religious must give away all that he. possesses, within sixty days preceding his solemn profession. After taking the solemn vow, he can no longer acquire temporal goods for himself, since by his vow he has renounced his very right to own, hence whatever may come to him by way of inheri-tance or gift, he acquires for his institute (cf. canons 581 and 582). The religious who takes a simple vow of poverty, on the contrary, retains his right to own, that is to possess property; hence he is not deprived of his property by the simple vow, but continues to be the owner of all that he possessed at the time of his religious profession. Further-more, he retains the capacity to acquire more property or temporal goods even after he has taken the simple vow of poverty. Such is the provision of. the general law of the Church today for all religious. The Church allows the constitutions to limit this right, but since there are very few constitutions ;which do so,,we.shall omit any comment On this detail, and we shall suppose hereafter that no such limitation has been placed. iI. The simple vow of poverty makes a" contrary a~t illticit, but not invalid, unless the contrarg, has been expressly decreed (cf. canon 579). The effects of the vow of poverty are determined by the law of the Church. That law says that the simple vow of poverty makes a.contrary act illicit, which means that if a religious with a simple vow of poverty disposes of or in any way exercises rights over his property without permis-sion, he-.commits a sin,. venial or grave acc.ording, to the gravity of the illicit transaction. However, the act which he places, for example, the gift or s~ile of temporal goods, is valid, that is, it is recognized as legal by canon law, unless the contrary is expresslydecreed. Such a prohibition may be contained in the general law of the Church," as 'happens in the case of a religious who takes a simple vow of poverty in an order in which he is to take solemn vows later on. Canon 581 § 1. forbids .him under pain of invalidity to give away his property, except within sixty days preceding his solemn profession. If such a religious gives away any property, the act is null and void, ~which means that the person to whom he,gave it must return it, and may not keep it. Thus if Sister Generosa, a member of a religious congregation, gave all her property to her needy family off the day 9n which she took her first vows, her parents may keep it, since the act is a valid act. Sister Generosa, how-ever, acted illicitly, that is, she violated her vow of povert.y :by transgressing the law of the church, unless she. did so m good faith, being ignorant of the law. Off'the other hand, if Brother John, a member of the Carmelite order, gave away all his property on the day he took his first simple vows, the person to whom he gave it would be obliged to give it back to him, because his act was not only illicit but also invalid. He can give away his property validly only within sixty days of his solemn profession. III.' If during his novitiate, a novice in any way what-ever renounces his property, or.encumbers it, such a renun-ciation or encumbrance is not only illicit, but also null and void (cf. canon 568). This legislation comes down to us from the Council of Trent. It applies to all novices, whether in a pontifical or 18 in a diocesan institute, and to all their temporal goods, whether movable or immovable, real or personal. The pur-poseof the legislation is to safeguard the freedom of action of both the novice and of the institute regarding the profes-sion to be made at the end of the novitiate. The novice may wish to leave, the institute may be unwilling to admit him to profession. Hence the wisdom of the legislation. To renounce one's property means to give up the right to it by freely and lawfully transferring it to another with-out recompense. A novice may, therefore, sell his.property and invest the proceeds, or. put the money in a bank for the time being. He may, likewise, freely~dispose of the income of his property during the novitiate, or add it .to his capital. He must pay his.debts, of course, and may pay for his board and clothing during the'novitiate provided this is required by the constitutions, or agreed upon before entrance into the postulancy, or novitiate in conformity with canon 5 70, §1. To er~carnber one's property means to put a burden or obligation upon it. Hence a novice may not promise to give away a certain part of 'his property or all of it on condition that he perseveres in the religious state and is admitted to profession. He may not mortgage his property.,-as that would be placing an encumbrance .upon it. While the law of the Church does not forbid such renunciation and encumbrance during the postulancy, the same reasons make such an act inadvisable. If such a renun-ciation is made for grave reason during the postulancy, it should be made conditionally, so that the postulant may be able to regain his property in case he does not persevere in religion, and must return to the world. Even before the Code went into effect i~ was a common opinion of canonists that novices could give alms to the poor, to pious causes, and even to their own institute, pro-vided that small amounts were given on rare occasions, The same is permitted under the Code. Thus a novice would be allowed to have a number of Masses said for the repose of. the soul of his father or mother who dies during his novitiate. Supposing that our novice persevere~, and that his institute is ready to admit him to his first profession~, the .law. of the Church requires him to place certain acts in rdgard to his property before he takes his first ~vows. 19 IV. Before the profession of simple vows, whether temporory or perpetual., the novice must cede, for the entire period during Which he wilt be bound bg simple vows, the administration of bis~ 15ropertg to whomsoever he wishes, and dispose freelg of its use and usufruct, unless the consti-tutions determine otberu;ise (cf. canon 569, § 1). We have seen above that the simple vow of poverty does not deprive the novice who takes it of the ownership of his property or of the right to acquire more property after he. has taken the simple vow of poverty. On the other hand, one of the purposes of the vow is to free the religious from the worries and distractions connected with the care and management of temporal goods. Hence the Church wisely decrees that the novice must turn over to another the administration of his property if he has any. He may choose any person he wishes to act as his administrator: his parents, a brother or sister, a friend, a lawyer, a trust com-pany. He may also ask his institute or province or house to assume this task if superiorslare willing tO accept it. Let us u.nderstand what an administrator is. All of us have heard on occasion, after the death of a person, that the deceased had appointed an administrator of his estate in his will, or if he died intestate, the court appointed somebody to fill this office until the estate could besettled. The per-son appointed cares for the estate or collection of temporal goods owned by the deceased, pay bills, collects rents, as well as interest on money deposited in banks or due on stocks and bonds, keeps buildings in repair, pays taxes and the like. In a word, an administrator performs all those ordinary acts which the deceased person performed during his lifetime for the preservation and increase of his prop-erty. Once the novice has appointed his administrator, he must leave to him all these acts of ordinary administration of his property. He may be consulted as regards extra-ordinary acts of administration, such as the sale of his property, and the investment of the money derived from such a sale, and be has the right to receive an annual report of the condition of his property. The administrator is entitled to some recompense in proportion to his labor. Once the administrator has been freely appointed, the religious may not replace him by another without the per-mission of his superior general, unless the constitutions of his institute allow him to do so of his own accord (cf.canon 20 580, § 3). It4s evident that the novice who has no prop-erty at the-time of his first profession .need not appoint an administrator. The disposition or: his income: The novice must dispose freely of the use and usufruct of his pr.operty, if he has any. If his property consists of real estate, a farm, a house and lot, etc. he may ~rant the use of such property to anybody he wishes. If his property is productive, real estate which brings in rents, or stocks and bonds producing income or interest, such income is called the fruits of his property, or .the usufruct. It is evident that were the religious to retain the free disposal¯ of such income in his own hands, it would become a source of distraction and worry to him. Hence the Code prescribes that, before he takes his first vows, he must determine, once for all, the person or persons who are to be given the use of or the income of his property for the duration of his vows. He may choose whomsoever he wishes as the beneficiary of bis income: his parents, a brother or sister, some charitable work, his own institute. It would be well for the novice, before making his decision, to think seriously on those words of our Lord: "give to the poor." His parents may be in need, or he may have a brother or sister struggling to raise a family or to get an education; then there are so many forms of Christian char-ity in need of funds to carry on their work: hospitals, or-phanages, homes for the poor, etc; lastly the novzce should also consider the needs of his own institute before coming to a decision. But the final decision rests with him, unless the constitutions of his institute determine otherwise. There are some constitutions approved before the promultzation of the Code which deprive the novice of the right to dispose of the use and usufruct of his property, or restrict that right or define it, e.g. by limiting such disposal in favor of a char-itable work, or by designating or excluding the institute as the beneficiary. Whatever the dispositions of such consti-tutions may be, they must be observed (Code Commission, Oct. 16, 1919). Once the novice has made this disposition of the use or income of his property, he may not change it in favor of someone else without the permission of his superior gen-eral, unless the constitutions' allow him to do so of his own accord (canon 580, § 3). It will-be Well to call attention here to a restriction which this same canon places on 'th~ 2I right to chahge the beneficiary with the permission ~of the superior general.~ Such modification or change mustnot be made, at least for a notable part of the income, in favor of the institute. Permission of the Holy See is necessary to make such a change in favor of the institute (Code Com-mission, May 15, 1936), if there is question of a notable part, say one-fourth, or certainly one-third Of the same. This point should be made clear to the novice before he chooses the person who is to have the use or the income of his property. While he is free before taking his first vows to appoint hisown institute (orhis province or house) as the beneficiary of his income, ifas a matter of fact, he does not do so, but appoints some other person, he may not later " cbang.e .this disposition in favor of.his ihstitute without the permission of the Holy See, if there is question of one third or more of the entire income. If, later on, after having taken his vows, the religious should leave his institute and the religious life, these appointments of an administrator and of the beneficiary of his income cease to have a.ny effect, and he regains comple.te control of his property. It may happen that a novice has no property at the time be takes his first vows. Later on, after takin~ his vows, he acquires pkoperty by inheritance or gift. What is to be don~? " " V. :In case the novice, because he possessed no property, omitted to make the cession and disposition mentioned above, but later on acquires p. ropertq, or i~:, after making the cession and disposition ~n question, be becomes the possessor of more property under whatever title, be must then' make the cession and disposition for the ~irst time, or repeat it, iri regard to the newI~/ acquired property/, his simple vow o~: povern.] notwit.bstanding (cf. canon 569, §2). In this case the religious whopossessed no property at the time of his first profession, but. later on acquires prop-erty, needs no permission to appoint an administrator and to determine who is to have the use of this newly acquired property, or the income thereof. The law obliges him to do .so. Similarly, if, after having appointed an adminis-trator and determined a beneficiary of the income of his property, a religious, after taking his vows, acquires new property by inheritance, gift, and so forth, he must then 22 repeat the same acts in regard to h!,s. newly acquired prop-erty. Of course he may simply say: I wish the same admin-istrator, already appointed, to take care of it, and I wish the same person or persons, already recei~,ing the income of my property, to receive the income of this new property like-wise." He may, howe.ver, appoint a different person administrator, and a different person the beneficiary of the income of this newly acquired property, if he wishes to do so, It may be noted in 1Sassing that an increase in value of property already possessed does not constitute a new acquirement of property .within the meaning of the law. Hence if the real estate, or the stocks and bonds which a religious owns, increase in value because of a land boom, or because of a rise in the stock market, such a religious may not consider that increase in value as a new acquirement of property. Nothing is to be done in such a case. VI. In ever{] religious congregation the novice, before taking his temporarg vouJs, must freetg make a will or tes-tament regarding all the propertg he actuatl~l possesses, or mag subsequentl~l possess (cf. canon 569, § .3). A will is a legal declaration of a man's intentions as to the disposition of his property that he wills to be carried out afterhis death. Strictly speaking, a testament differs from a will in that it bequeaths personal property only; but the terms are used interchangeably. By his will, there-fore, the novice does not give away his property here and now. ° He merely indicates the person Or persons whom he wishes to come into possession of it after his death. As long as he lives he retains the ownership of all his prop-erty. The beneficiary of his will becomes possessor of the property of the. religious only after the latter dies. Every novice in a religious congregation must make a will before taking his first, temporary vows, whether he actually owns any property or not, the reason being that the will includes everything that may come to the religious dur!ng his life-time, and of which he dies possessed. Novices about to take their first, temporary vows in an order are not obliged to make a will, since they must give away whatever they possess before they take their solemn vows. They are not forbidden, howe~er, to make a will valid for the period of their profession of simple vows, ~hould their wish to do so. ¯ Members of a religious congregation who took their 23 first vows before the Code went into effect (May 19, 1918), are not obliged to make a will, even though they acquired more property after that date, or will akquire such property in the future. But they ar~ not forbidden to make a will, should they wish to do so, and generally speaking, it is advisable for them to make a will.But all religious in every congregation who took their first, temporary vows after May 19, 1918 are obliged to make a will as soon as possible, if they have not done so already. The law requires this, even though it had been omitted in good faith. Even though the novice who is about to take his first vows cannot make a will valid in civil law because of a lack of the required age, he is still bound by canon law to make his will, and later on, when he becomes of legal age, he must tlake the steps necessary to make his will'valid in divil law as well. The Code says that the novice must freel~t make a will. This does not mean that he is free to make a will. or not, but that he who makes the will prescribed by canon law is free to choose the beneficiary of his will, that is he freely chooses the person or persons he wishes to take possession of any property he may own at the time of his death. May a religious ever change his will after he has freely made it? VII. No religious may change his will once made in "conformity with the requirements of canon law as explained above without the permission of the Hotel See, or. in case of urgencq, abd time does not permit of recourse to the Holg See, without the permission o3 his superior gen-eral, or of his local superior if the former cannot be' reached (cf. canon 583, 2°). A will is not considered altered or changed if certain prescriptions are merely made clearer, or if a will'which is invalid in civil law is changed merely to conform with the requirements of that law, so long as in both cases the bene-ficiary remains the same. Should the person named as bene-ficiary in the will of a religious die, the will becomes ineffec-tive and has no value. Hence no permission is needed to make a new will, since by so doing the religious is simply fialfilling the law of the Church which requires him to make a will. The will he had made is no longer valid, hence he is without a will, and must make another in order to fulfill the law, 24 As long as the religious with simple vows continues, to live in a religious congregation he may ~not give away his property. VIII. It is forbidden to the professed of simple" uows in a congregation to abdicate gratuitously the dominion ouer their property b~/ a voluntary deed of conveyance (cf. canon 583, 1°). To abdicate gratuitously means to give away one's property without receiving any monetary recompense in return. The motive for giving away one's property may be a spirit of gratitude, or friendship, or a charitable desire to help others in need, or to further 'the cause of some pious work. No matter what the motive may be, the Church forbids all religious with simple vows in a congregation to give away their property as long as they remain in religion. Due to the uncertain times in which we live, it can and does happen that religious freely leave or are obliged to leave their institute, or the institute itself may be dispersed by reason of persecution which is 'always present in the Church in some part of the world. Should any one of these con-tingencies arise, the religious will not be obliged to return to the world penniless, thus bringing Shame on religion, or becomin~ a burden to others, but he will be able to support himself with the aid of the temporal goods he brought with him when he entered religion, or which he received by. way of inheritance or gift during his stay in the religious life. Since the law says a religious is forbidden to give away his property, but does not say that such an act is invalid as it does in the case of a novice and of the religious with simple vows in an order in which he is to take solemn vows later on, it follows-that if a religious in a congregation has actually freely given away his property contrary to the pre-scription of the law, the act is a valid act, and.the religious cannot reclaim his prbperty. If he did so in good faith, in ignorance of the law, he will be free from all moral guilt in the matter. But all religious in congregations, whether papal or diocesan, should understand clearly that their supe-riors cannot give them permission to dispose of thei~ patri-money, as the sum total of their temporal goods is. called, during th~i~ lifetime in religion. The permission of the Holy See would have to be obtained before this couId be done licitly. A final question arises with regard to the property of O~ 25 religious with simple vows. We have seen that such a re!igidus retains his ownership over the property, he-pos-sessed at the time of his entrance into religion, as well as the capacity to acquire more property, even after he has taken his simple vow of pover~;y. How are we to decide what a religious may and must keep and add to his patrimony, what be must give to his institute of the temporal things which come to him during his life in religion? IX. Whatever a religious acquires b~j l~is own industrg, or in respect to his institute, he acquires for his institute (cf. canon 580, § 2). A religious with simple vows acquires for himself, that~ is, as part of his patrimony or collection of his temporal possessions, whatever he receives by way of inheritance, legacy or personal gift. But whatever comes to him by reason of his own industry goes to his institute. To acquire b.u one's own industrtl means by one's mental and physical efforts, such as writing a book, or making a work of art, a painting or fancy needle work, or by reason of one's profes-sion, recompense received for teaching, nursing and the like. Since the religious has become a member of thereligious family by his profession of vows, and is suppotted, fed, clothed and educated by the institute, which supplies all his reasonable wants, it is but meet and just that the fruits of his:labors should go to the institute. To acquire in respect to the institute refers to what is given to a religious not as an individual person, to John Jones; or to Mary Blank, but to the religious as a religious, to Brother Plus, or to Sister Martha, for the community to which he or she belongs, in order to help the Charitable or educational work in which the community is engaged, or because of the confidence and respect which the institute as a whole inspires in the donor because of its religious activ-ity. In a word a religious acquires in repect to his insti-tute whatever is g.iven to him because be is a religious. In cases of doubt, when it is not certain that the gift was per-sonal to the religious, the presumption will be that it was made in favor of the institute. This presumption applies especially to superiors. Small gifts given on special occa-sions such as feast days or at Christmas time to a teacher by his pupils, and so forth, are presumed to be given to the religious because he is a religious, not for personal reasons. The constitutions usually regulate such gifts. 26 The I::ducafion ot: Sis :ers William 3. McGucken, S.,J. THIS IS an altogether extraordinary book that should be of particular interest to the readers of the REVIEW FOR RELIGIDU$. It is not a dull book, despite the fact that it is in the genre of the much despised doctoral dissertations in Education (with a capital E). Sister Bertrande has a reporter's sense of what constitutes news, a reporter's abil-ity to penetrate beyond the barriers and get a "story" from. her unwilling victim. Very briefly, the book is the narra-tive of what has been done in America for the religious, social, cultural, and professional education of sisters, what is being done, and, most significant of all, what should be done. With the first two parts of the book no one can disagree; the facts are presented with such ingenious clarity that he who runs may read.In the third part one may question some of the proposals on the ground that they are too detailed, too rigidly regimented after the immemorial fashion of nuns, but with the main features of her proposal to give a truly sound and truly Catholic education (this time without the capital E) to American nuns there can be no disagreement. The true story of Catholic education in the United States, especially the education .of women, has yet to be written: its tale of heroisms, sacrifices, blunderings, and fatal failures have been chronicled in part. here and there. notably in Mother Callan's excellent study, The Society! of the Sacred Heart in North America, but nowhere can one find a complete picture of the whole scene. Particularly is this the case with American Catholic ~ducational policy as it affects the religious qua religious. The old saying "Cucullus non.facit monachum" is all too dreadfully true, but unfortunately many religious superiors believed the wimple made the nun. Every religious over fifty years of age knows that there was a time in the history of the sister-hoods in America when a young woman, often not even a high school graduate, was passed through a rapid postu- 1 THE EDUCATION OF SISTERS. A. plan for Integrating the Religious~ Social, Cul-tural, an'd Professional Training of Sisters. By Sister Bertrande Meyers. New York: Sh~ed add Ward, 194i. Pp. xxxiii + 255. $3.75. 27 l~ncy, given a Veil, and sent out to teach. Granted that mother superiors were forced by circumstances, the impor-tunings of bishops and parish priests, granted that the nuns thus sent off the assembly line with less than a year's training made up for their lack of acquaintance with the vchole idea and ideals of ~eligious life by their practices of piety, their simple devotion, their childlike faith, yet it still remains an inscrutable mystery of divine providence that there were not more individual catastrophes as a result of this short-sighted policy. The first .World War came along; there was a multi-plication of school~; especially of sisters' high schools and colleges: there was also a tightening of the reins by the accrediting agencies. .Moreover, Rome. was insistent on religious communities adhering to their constitutions. At last, it is true, the nuns were obliged to, spend, at least a canonical yeay in the novitiate, but in order to satisfy the professional requirements necessary to teach, many .of the sisterhoods had to resort to miserable subterfuges in order° to securethese "credits." A tragic.story, truly, this filching from the r~eligious training 9f the novice to satisfy ttie craze for credits. Nor is it over even now. Sister Bertrande says (of the year 1940) : "Isolated instances were even found where credit was given [dur!ng the Canonical Year] in Church History or World History for reading Lives of the Saints, in Home Economics for the daily.domestid work, and in Philosophy Of Education for the daily instructions of the' Mistress of Novices. iiO,,ne of ~he Mistresses of N0yices co,mplai~is bitterly: In the first place, there is a sii nion~h s postulate. But. lJefore the postulant can be.inducted into religious life She :is made conscious of credits to be earned towards her teaching credentials;.so her day is full of classes. That is not so bad, since this is just the Posti~late, but it would be better if she ~studied something like Logic--that would teach her how to think. But no. Methods of teaching, all professional subje.cts come togeth~er to make the girl more conscious of the need to become a good teacher rather than a true religious. " 'Then--the Canonical YEar. It is so taken, up with studies in the field of education that when a novice is asked how she is coming along in recollection, she says: "Recollec- 28 tion? Why I can think of nothing but getting my school work"done--there is no time even for class preparation." Spiritual exercises ar~ curtailed; classwork takes precedenc~ over interviews with the. Mistress of Novices--often I have to scheme little ways of finding an opportunity to give direction to a novice-who stands in need. " 'Two and one-half hours a day are allowed for Novi-tiate routine such as. instructions, spiritual reading, confes-sions, etc. If anything must be put aside it must be any-thing but classwork. Thus it happens that a thin, super-ficial religious decorum takes the place of depth and breadth in the spiritual life. And no real, permanent culture comes from this cramming of normal work. " 'The second, year the novices are sent out to teach. They go out to teach with good will, but with no concept of the interior life. There was a time when the second year was strictly a part of the Novitiate; .but it began With "bor-rowing" two or three novices for sorely pressed missions, and the Borrowed novices, were .never returned. Then, a few more were borrowed. Now, there is no pretence at leaving them in the Novitiate for a second year. They are robbed of their Canonical Year with a full program 0f studies; the second year they leave for the local schools, and as a~result we have teachers with no real Understanding of their Community or of' the obligations of religious life'." It should be noted that this condition has held ever since the State Departments have insisted on professional requirements for teachers; it still holds today, let us hope only in "isolated instances." It can be left to the reader's imagination what the situation was in the period immedi-ately after World War I when every major superior was confronted with the choice of closing a certain number~of schools or getting credits for her sisters somehow, some-where. The result: a conflict, was set up in the mind of the young religious; she was told that her spiritual develop-ment comes first, and yet much was done to interfere with her allowing her religious life to take first place. A very interesting part of the book is Sister Bertrande's discussion of the effect of secular universities on religious women. The majority of provincials,~mistresses of novices, deans of nuns' colleges feel that it does~harm, that there is a weakening of the Catholic: sense, but some are sure that they are forced to attend for certain courses in the graduate field. 29 It is not explicitly stated that the real reason for the danger tO sisters at secular graduate schools is the haphazard quality of the undergraduate preparation received by many of them: they have not a Catholic view of life, even though they may be very devout religious. "One point was uniformly expressed.m that the courtesy and consideration which sisters met in dealing with the officials and the faculties in secular universities outdis-tanced that which was experienced in Catholic centers." One just wonders if it is not possible that the more poorly prepared for graduate work attend Catholic universities, the brilliant students, the ones superiors are absolutely sure of, frequent the non-Catholic institution. Moreover, Catholic institutions have possibly far more experience of those "isolated instances" where nuns present transcripts of worthless credits than the officials of the secular universi-ties. It is g.ratifying to see from Sister Bertrande's tables that there is a tremendous increase in the attendance of sis-ters at Catholic institutions and a corresponding decrease in attendance at secular universities. One startling fact in the picture presented of the con-temporary education of Catholic sisters is this: relatively t~ew ot~ our nuns receive a thorough grounding in liberal arts. Even where the situation in the Canonical Year has been bettered, 'it is very rare indeed for a sister to be set aside to complete her course for the Bachelor of Arts degree. ~here. there is a second year of novitiate, studies are crowded, into this year--too many, alas, professional studies; that year ended, the novicepronounces her vows and is immediately sent on a mission. Carrying a full teach-ing schedule, she attempts to garner credits after school hours, on Saturday mornings, and in summer sessions. After she has attained the mystica! number of 120, she may be sent to graduate school, utterly unprepared for graduate work by this hurried amassing of credits which she has had no time to digest. It is not thus that bachelors of ar~s are made. One can say that many, not all, bachelors of arts in American colleges are in no better fix. This may be true, but the fact remains that sisters because of their profession as teachers should be thoroughly grounded in systematic fashion in the liberal arts. What this crowding of the day of the young religious does to her spiritual life can be left to the imagination. If this or a similar condition were bad a 30 generation ago, when life was .simpler, when our' novices came from good Catholic families with a tradition of reli-gious practice,, what must it not be today when we find the product even of our convent schools woefully lacking in Catholic principles and practices because of poor home training and the prevalent paganism of the American scen~. Sister Bertrande's plan for the education of postulants, with its emphasis on instruction in Catholic faith and prac-tice, so necessary at all times but especially in these times, its ignoring of all secular subjects except. Speech and Music, is espe.cially commended to all major superiors. So too her plan for the Canonical Year--one might wish that this part~ were continued everywhere for two years--with its rigid exclusion of everything but Religion and Gregorian Music will help to make our sisters strong religious women. Some Will quarrel with the curriculum Sister Bertrande out-lines for the two-year curriculum for the Community Jun-ior College. Too many of the courses, some would think, bear the mark of superficiality so characteristic of survey courses. However, that is a minor detail. The one point is brought Out that the postulancy and novitiate are devoted to God and the development of the spiritual life in the indi-vidual; two yeais of junior college are to be added to com-plete the foundation of their liberal arts program, with the leisure necessary for that. purpose. After that Sister Bert-rande recommends that the new sister be sent to a Catholic college for the completion of the work that is needed for the degree. The author does not say that they should be sent immediately. Perhaps it is too far away from the prac-ticalities of American convent life for her to recommend that. All in all this is a book that should be read and digested by everyone who has anything to do with the education of sisters,--major superiors, Catholic college professors and administrators, at least that they may acquire the saooir i:aire~ of their non-Catholic confr~res,.last but not least, pastors, that they may understand the difficulties under which the sisters in their parish schools are laboring. It is a book that had to be written: the candid objective presen-tation of facts can do no harm; it may prove to be of ines-timable benefit to future generations of sisters, if .present superiors heed the pointed lesson that is written here. 31 i~lygienic Morfit:ic~fion G. Augustine Ellard, S.J. ~'~NE of the most prominent ascetical writers of the ~ J twentieth century and at the same time an authority ~ on the history of the spiritual life in the Church, namely, Msgr. Saudreau, states that the principal defect in the cultivation of the interior life in our days is a lack of bodily mortification (1). Moreover, the want of mortifi-cation is assigned by Father De Guibert, of Rome, a leader among contemporary ascetical and mystical theologians, as the reason why so few pass beyond mediocrity in the spir-itual life (2). Perhaps one of the main reasons or pretexts why most devout people do not practice more external mortification is the fear that it would injure their health, or at least lessen their strength and capacity for work. One might answer that an abundance of mortification, and that too of a supe-rior form, may be found precisely in learning and living up to the principles of hygiene. Let us assume, for the present purpose; that mortifica-tign consists in any or all acts of virtue in as much as these involve foregoing what is pleasant or undergoing what is unpleasant. Thus it would be coexten,s, ive with the spher, e, covered by the old rule of the Stoics: bear and fork;ear. Though the word mortification (putting to death) may suggest the contrary, all sound ascetical authorities would hold that the purpose of it is posltix;e: life, a~nd more life. If inferior vital tendencies are checked and thwarted, it is only in order that the higher vital tendencies may bd saved from being checked and thwarted, and that they may be more freelyand richly developed. By all means, the aim of sound mortification is more and better life rather than less. "Ever we bear about in our body the dying of Jesus, so that the life, too, of Jesus may be made manifest in our bodies. For we who live are ever being delivered up to death for Jesus' sake, so that the life, too, of Jesus may be made manifest in our mortal flesh" (II Corinthians 4: I0-1 ! -~Westminster Version). (I) Auguste Saudreau. La Pi~tl d Travers Les Ages, page 661. (2) J. De Guibert. J:h'ctionnaire de SpiritualitY, Fascicule Premier. page 106. Hygienic mortification would consist in foregoing whatever is pleasant and undergoing whatever is unpleas-ant with a view to preserving, or improving, o.r regaining, one's health and vigor, and ultimately to.furth~ering God's glory and to-growing in that participation of, the divine life which comes with grace. Three degrees of hygienic mortification may be distinguished: first, avoiding any sin-ful neglect in the care of one's health; second, steering clear of whatever would .involve danger of such neglect; and third, refraining from wh~itever is less commendable in favor of the more commendable in this matter. Health is either physical or psychical. For the present, let us confine our. discussion to physical hygienic mortifica-tion. The psychic is more important in many respects, and more akin to the° "interior mortification" of the spiritual masters. Possibly in a subesequent paper we may revert.to it. Up to a certain point there is a strict obligation from the divine natural law to care for one's life and health. "Thou shalt not kill," either others or thyself. It is ethical to regulate our conduct in accordance with rational human nature and to avoid what tends to damage or destroy it. This d.uty requires .that one should use the ordinary means of sa.feguarding and preserving life and health. Nature is necessary for the supernatural life. If nature can do nothing in the supernatural order without grace; "neither can grace do anything without nature. It is .equally helpless. The Code of Canon Law, 1369, pr~scrib'es that those who are in charge, of seminaries should exhort the ~emii~arians Con-stant. ly to obs'erve the principles of hygiene and personal cleanliness. Presumably it is in .keeping with the mind of the Church that religious should do at lea~t~ as much. One who is. striving to become perfect will not stop with what is of strict obligation. He will constantly endeavor to do the better thing. Thebetter thing will indlude what-ever, other things being equal, is more conducive to bodily strength and effid~ncy. God counsels solicitude for health. "Better is a poor man who is sound, and strong of constitution, than a rich man who is weak and afflicted with evils. Health of the soul in holiness of justice, is better than all gold and silver: .and a sound body, than immense revenues. There is no riches above the riches of health of the body; and there is no pleasure above the joy of the heart. Better is death 33 t/~an a bit~ter life: and everlasting rest; than continual" sick-ness" (Ecclesiasticus 30: 14-17), In his inspired epistle to Timothy, St. Paul did not disdain to give this advice to one of the first bishops: "Drink no longer water only, but use a little wine, on account of thy stomach and thy frequent illness" (I Timothy 5:23). The divine counsel to have a concern for health is implied in all the numerous exhorta-tions to accomplish good works. As Pope Plus XI wrote in his "Encyclical on Education,"--.something, by the way, especially deserving notice by teadhers--"The true Chris-tian does not., stunt his natural faculties; but he develops and perfects them, by coordinating them with the super-natural. He thus ennobles what is merely natural in life and secures for it new strength in the material ond temporal order, no less than in the spiritual and eternal" (3). This is not the place for a presentation of the principles of hygiene, nor, even if it~ were, should I be presumptuous enough to. attempt such a thing. I should be:like the patient in the medical adage: "He who has himself for a doctor, has a fool for. a patient." If any religious should not know the elementary rules of h~giene, that is, the ~ules for living on the physiological plane, then let him begin his hygienic mortification by taking the trouble to-l~arn them. This is not an original suggestion ot: mine. A first-rate ascetical theologian of the twentieth century, namely, Zimmermann, the author of the excellent treatise Lel~rbucl~ der Asz~tik, counsels everyone seeking perfection to learn both the general prindiples of hygiene which may be studied, and the individual applica-tions and variations which must be gathered by personal experience (4). My attempt will be confined to indicatingcertain points on which the autldorities in hygiene do have something to prescribe, and to suggesting certain possible deviations that may perchance be found among religious. Posture migh~ be considered first. Constantly to pre-serve a wholesome and becoming posture of the body would not 6nly make for health, especially of the lungs, but it would also be something that would please others, and it would add to the influence of one's personality on others. Were it better observed, there would be fewer ill-looking (3) Pius XI. Christian Education of Youth; The Paulist Press: page 37. " '(4) Zimmermann. Otto. Lerhbueb d~r Asz.e. tiko page 516. 3# religious whose very appearance is, to put it mildly, not pleasing nor apt to inspire respect in Others. Certain religious seem to be given to the use of an exces-sive amount of clothing. To see them Out in winter weather, one might suspect from the. great number of thi~ngs 'which they are wearing, that they were planning on visiting the polar regions. Habitu'ally they are over-dressed. Then, sooner or later, iinevitably they are caught in some unex-pected exposure to cold, and, being sensitive like hot-house plants, rather than possessing the normal adaptability .to moderate variations in temperature, they~may catch cold,~ or develop a sore-throat or something of the sort. In any case, one would not expect a man who is ~eally mortified to be meticulous about slight changes in the temperature. Per- 'haps just the same persons are those who, believing that, as everything has its place, the proper place for fresh ai~ in winter is outside, insist on an immoderately high tempera- ~ure, and along with it, a bad atmosphere in the room. Thus .they diminish their alertness and efficiency, and at the same time waste steam and coal. Keeping the rules df etiquette at table would presum-ably be beneficial rather than harmful to one's health. At all events, it could be real charity and mortification. Cer-tainly, very certainly, it would be a great kindness to others, and tend to promote good appetite and health in the com-munity, as the neglect of good manners may be so great as to become disgusting to others. If there should be any re-" ligious who do not already know the ordinary pr~escriptions of table etiquette, then, by. all means, let them get Emily ¯ Post, and study her. It could be a very genuine act of vir-tue. Probably there are very few religious, those excepted who are already on a diet ordered by a physician, who could not make some change in their habits of eating and drinking that would not redound both to their physical well-being and to the glory of God. The right amount, the right balance of,diet, the right way of taking it,--these are points in which it is most human to err. Some, like chil-dren, may be inclined to slight the simple, solid substantials, and to show themselves too fond of sweets, desserts, and such better-tasting things. Possibly there are some who could at the same time reduce the community butcher-bill and improve their health. Some, though they lead a very 35 Sedentary lifd, may eat as if they had to dig ditches or. pitch. hay all day. .It i~ often said now that many Americans, even thosewho eat as much as and 'whatever they like, are star.ring themselves for the want of certain necessary ele-ments in their,diet: vitamines; for instance. Perhaps some ~.religious could drink less coffee, and thus improvetheir nerves, their t.emp~rs, their sleep, and their work. ~ The problems.of overweight and underweight, and all .their consequence.s, which may be 3r.ery serious indeed,hatur- :ally.suggest~ themselves in this context. Perhaps one ~eli-gi0us needs tO drink more milk, though he ~tislikes it~ and .another ought to'take.less of it, though he Iovesit. Pos-sibly one religious should mortify his pride and ask for permission to have an extra lunch~ between meals; "and an: other would do w~ll to obtain leave.to Omit the midday l_uneh. Iridi.vidual applic.ations of this point are~ infinite: If one realizes that he should dos0mething, gut not ~know what, it .would be easy to question the community phys, ician and find out. Thereare many religious who CgUld pr.actice this particular form of hygienic mortification, arid while making themselves more healthy and robust and fit for work and for a lon.ger life, also add very great!~; ~o the glory of God and the glory of His Elect in the hereafter. If one were to accuse, many male religious of smoking too much and thug really injuring themselves, one wduld only be repeating what they themselves accuse themselves of. Their oportunityiS obvious~ and the mortification involved would b~ great; but So ~ouldothe returris, at least in supernatural merit. T, he possibilities for mortification and for edific~ation, in connection with alc6h61 need only to ¯ be suggested. No,doubt there are many religious, who, if they be well-informed and sincere, would have to admit that some ~hangeinz~their lives ~ith respect to exercise Would, even from the spiritual pointof view, be an excellent thihg for them. If they need more physical exercise and can get it in some pleasant way, relaxing the nerves and mind as well as stirring the muscles, somuch the bett~r. " But get itthey ought, if they are fully to accomplish the tasks assigned to them by Providence. If nothing else .be possible; some form of calisthenics or setting-up exercise~ might be" tried fo~ a. prescribed number of minutes every day. If anybody think that there is no great mortification in faithfully per~ severing° in such a routine day after day and' month after m0nth,~let him try it . Many religious women would probably: be spared many troubles of mind and conscience, would performtheir exeicises of.piety with more energy and devotion, and would be more ready°in their obedience~ and work, as well, as morse healthy, if they h'ad a little walk every day' in the fresh air. Younger sisters, who until rather recently were college girls taking part in college athletics, might play a short game of tennis, or something of the kind. It would make for sound nerves and clear heads, and these in turn could obviate many. temptations and worries. It is:.true indeed that St. Paul wrote to Timothy: "For whereas bodily training oi~.,profitable for little, pietyis profitable for'all,things, .pos-sessing promise of life both here and hereafter" (I Tim-othy' 4:8). I take this to mean th~it bodily.training is of .little value in comparison with piety; but in as much as it is subordinated to.the purposes of wirtue and is a requisite condition for more vigorous piety, or piety in a longer life, its .wo.rthmay bereallY~very~great. ' " -" The ancient ascetics by way of reaction, it seems, to abuses connected with.the old public baths, mortified them-selves by not bathing. Could it be true that some.modern ascetics might practice mortification and virtue .by-making more use of it? ~ Care of the eyes deserves special mention. Apparently there are many who could deny themselves at times by taking the trouble to get better light when they are reading. Work, since it takes most of .the time and energy of religious, is a very fertile field for mortification. Some over-w' 6rk themselves for a time, and then for. a longer time they ¯ cannot do the normal amount, and perhaps~ ~hey evens:need the work of others to attend to them. Their ~problem is to avoid excess here, asin the practice of virtue generally. would Seem to be a good rule that there should.~nev~er:~.be overwork or overstrain except in emergencies. In the long run it is very poor economy and ef[iciency. They especially should cultivate self-abnegation'm avoiding overfatigue wh6 do not let superiors know that too much has been assigned to them; or who deceive themselves into believing that they. are heroically sacrificing themselves for noble motives when in 'reality there is an admixture of piide or human respect or merely human desire of success in thei:r 37 motivation. Sisters who in difficult days are attempting the double tasks of teaching and of getting their own edu-: cation at the Same time need more than others to guard themselves, even as the dreaded examinations approach, against overstudy and excessive exhaustion. Overfatigue -begets irritability, diminishes intelligence and liberty, and unbalances the nerves. Then the way is open to evils of all sorts, physical, mental, and moral. "So that ye may not grow weary and lose heart" (Hebrews 12:3). Humbly to be satisfied with a modest accomplishment when that is all that is possible without injuring oneself, or diminishing one's achievement in the end, is a very salutary form of mortification. There are others whose fault is too little exertion. Some of these, could benefit themselves physically, and perhaps mentally, as well as spiritually, by increasing their efforts until they reach the mean between excess and defect. Occu-pational therapy is an important kind of treatment for certain cases. After work, recreation and rest. For people who lead a life as strenuous and tense and uniform as the religious life is, recreation is of great importance. If they do not unbend at times, they will break. But are there not some religious who do not take even that minimum amount of recreation which is enjoined for them by their rules or their superiors? Here, in a peculiarway, to mortification charity could also be added. It is understood of course that what is supposed to be recreation or relaxation, really is recreation. Prob-ably no one will deny that there are at least a few religious who could advance in self-abnegation, and in prayer (especially the next morning), and in .virtue generally, by beginning their night's sleep betimes. Thus far certain points which may be the subject of ~mortification that is good for the body as well as for the soul. Only those in normal health, or at least in health that is nearly normal, have been considered. If one be sick already, evidently one has a greater need for hygienic mortification, and a greater opportunity to bear what is unpleasant and to forbear what is pleasant. Those who as yet are well, but, through some neglect or other, are slowly but surely undermining their health, could more easily and readily mend their ways if they could imagine to some slight extent what pain and torture, whaf 38 disappointment, what bitter sense of frustration, they are bringing upon thems~elves. Mortification is hard; other-wise it would not be mortification. But it is still worse to be sickand incapacitated, particularly if that be owing to some negligence or fault. An initial, though negative, advantage of hygienic mortification is that nobody can object to it on the score that it might injure his health. By definition, it makes for better health. Then, it possesses the-advantages and values of other forms of mortification, and besides, it is more thor-oughly positive and constructive than some of them. It is real and genuine mortification, involving, as it does, the suppression of much that is pleasant and the enduring of much that is unpleasant. :If anyone should think other-wise, he can try the experiment. Religious have a special need of keeping fit physically. There is the importance, in time and eternity, of their work, and this depends in great measure, on health and strength. An intense interior life--and this is always the ideal of religious--makes greater demands upon physical resources than the intellectual life, which in turn is hard enough upon the physique. The cultivation of mental prayer, of supreme importance in the spiritual life, demands that one's physical resources be at their best. Community o,bservances require health in the members of the com-munity, and if a sickly person drags himself along somehow to follow them, he is likely to become still worse and more incapable of continued community life. The great foundress, St. Theresa of Avila, who knew well the problems of religious women, and particularly the difficulties of mental prayer, wrote: "It is this resolution [to be always thinking of Him and loving Him] that He [God] seeks in us; the o~her anxieties which we inflkt upon ourselves serve to no other end but to disquiet the soul-- which, if it be unable to derive any profit, in one hour [of prayer], will-by ttiem be disabled for four. This comes most frequently from bodily indisposition--I have had very ~reat experience in the matter, and I l~now it is true; for I have carefully observed it and discussed it afterwards with spiritual persons--for we are so wretched, that this poor prisoner of a soul shares in the miseries of the body. The.change.s of season, and the-alterations of the humors,,. very often compel it, without fault of its own, not to do what if would,, but rather to suffer in every way. Mean-while, the more we force the soul on these occasions, the greater the mischief, and the longer it lasts. Some discre-tion must be used, in order to ascertain whether ill-health be the occasion or not. The poor soul must not be stifled. Let those who suffer thus, understa'nd that they are i11: a change should be made in the hour of prayer, and often-times that change should be continued for some days. Let souls pass out of this desert as they can, for it is very often the misery of one that loves God to see itself living in such wretchedness, unable to do what it would, because it has to keepso evil a guest as the body" (5). Other things being equal, alacrity of spiritand intensity of good will in exercises of piety, in keeping religi0us disci-pline, and in doing the work of the order or congregation, are to be expected rather from those who are physically fit ai~d strong than .from those who ,are unfit. The supernatural values of sickness and suffering~are very great, but it is understood and presupposed that the illness should not be due to indiscretion or negligence. ¯ Hygienic mortification~ will. contribute to poverty, because it is cheal~er to be well than to be paying for medi-cines, hospitalizations, and operations, and because healthx,, religious do more work. It will help chastity, by precluding certain temptations due to abnormal physical conditions, and by promoting, that soundness and stability of the ner-vous system which are so necessary for self-control. It will promote obedience, by removing obstacles both to readiness of will ai~d to actual performance, and by conferring greater positive strength and effciency. It will enhance charity and perfectibn it~self, by forestalling irritability and other impediments, and by enabling one to accomplish better and greater things for God and for souls. The present incumbent of the See of Peter and his immediate predecessor seem to offer an illustration in point. If Msgr. Ratti ha~d not been a very energetic Alpine climber, it is not likely that as Pius XI, and as a septuagenarian and an octogenarian, he could have achieved so much for the good of the Church. If I mistake not, the ascetical Car.- dinal Pacelli,while Secretary of State at the Vatican, used gymnastic apparatus installed in a room near his office. (5) St. Theresa, Life, translated b.y D. Lewis: chapter-XI. 40 There is one group of re.ligious for whom hygienic, mor~ tification, as thus far suggested, is not at all recommended. They are the hypochondriacs, to be found, here and there throughout the whole body of religiousl that is, those who are already excessively or even morbidly, solicitous about their health and all that appertains to it. For them it would be poison. However, they still need hygienic mortification: only it is of the psychic form. This they may need very rfiuch ideed. To quote St. Theresa again: "Take care, then, of the body, for the love of God, because at many other times the body must serve tl~e s0ul;.and let recourse be had to some recreations~holy ones such as conversation; or going out intothe fields . . . Altogether, experience is a great matter, and it makes us understand what is convenient for us. Let God be served in all things--His yoke is sweet; and it is of great importance that the soul should not be dragged, as they say, but carried gently, that it may make greater pro-gress" (6.). In conc!usion, a religious practicing physical hygienic mortification, as here proposed, will not by any means put care of his health above things that are of greater value, but rather, with the purest and noblest motives, make the most of the physical constitution that God has given him, and thus be better prepared and disposed to accomplish the very utmost for the glory of the Triune God, for the devel-opment of his own supernatural life, and for the sanctifica-tion of his brethren. He would simply and fully be helping to carry out the grand objective of the Incarnation: "I am come that they may have life, and may have it more abun-dantly" ¯ (2ohn 10: 10). (6) Ibidem. l:::xernpl:ions J:rom Fasting Gerald Kelly, S.J. THE PENITENTIAL season of Lent always brings with it the personal question: what should I do about fasting? Very likely the practical solution to thi~ problem in most religious communities is a regulation to consult one's confessor' and abide by his decision. This is certainly a wholesome custom; and it is notthe purpose of this article to criticize it in any way. Nevertheless, it seems profitable for the religious themselves to know something of the mind of the Church regarding exemptions from fast-ing. This .knowledge should be particularly helpful to superiors, since there may be times when they must pass judgment on their subjects' obligation to fast. Other re-ligious also can profit by the knowledge, for it sometimes happens that they cannot consult their confessor, at least for several days, and, even when they can consult, they can do so more intelligently and follow advice more reasonably if they are familiar with the principles governing their cases. This article, therefore, is intended to answer only one question, which may be phrased as follows: In what cir-cumstances is one exempt from the general law of fasting? The only point to be considered is the obligation to keep the general fasts of the Church. There is no question here of the obligations of rule concerning fasting as these exist in various religious communities. Nor is there question of the ascetical aspect of fasting. We can take for granted that fasting is. a splendid act of penance and mortification, as is evidenced by the entire Catholic tradition in the matter; take for granted also that the keeping of the common fasts of the Church in union with the other members of the Church is highly pleasing to God and of great profit to souls. These are interesting questions, but beside the point of the present article, the whole purpose of which is to determine who, according to the mind of the Church, may omit fasting without violating her law. The first expression of the Church's mind is found in the ecclesiastical law itself. Canon 1254, which contains the fasting law, exempts al! who have not completed their twenty-first year and all who have begun their sixtieth year. 42 Canon.1245 makes provision for other exemptions by granting the power of dispensing to local Ordinaries~ pas-tors, and superiors of exempt clerical orders. Custom, the unwritten law of the Church, exempts all who are engaged in hard and protracted manual labor. The foregoing are the only reasons for exemption con-tained explicitly in the law of the Church. They do not, however, exhaust the reasons which the Church acknowl-edges as valid excuses from the obligation of fasting. By far the greater number of excuses can be found in the teaching of the moral theologians. To put the matter briefly, these theologians, applying a principle approved by the Church as a legitimate method of interpreting the law, teach that fasting is not obligatory when it involves extraordinary difficulty. The word, extraordinarg, has a technical meaning which is perhaps best explained by contrasting it with what might be termed ordinarg difficulty. Evidently, the fasting law is intended to impose on the faithful some inconven-ience, that is, the inconvenience of self-denial. An incon-venience of this kind is termed ordinarg, and it would not excuse anyone from the observance of the fast. On the other hand, in a general law of this nature, the Church does not wish to impose exceptional hardship on anyone; much less does she wish to do harm or to hinder greater good. Such difficulties as these would be termed extraordinaru~, with respect to this law; that is, they are outside the scope of the law, and they excuse the faithful from the obligation of observing it. Applying this principle of extraordinary inconvenience, moralists teach that the sick and convalescent are excused from the obligation of fasting. Also exempt are those who, though perhaps not technically "sick," are of frail consti-tution; also extremely nervous people. Such persons nor-mally need nourishment frequently; fasting would prove harmful to them. It sometimes happens that even those in rather normal health cannot fast without severe headaches or dizzy, spells; also that the fast will render it impossible for them to get ¯ their needed rest at night. Some people are unable to get the one substantial meal allowed to those who fast; some are physically unable to eat or digest such a meal. Finally,. there are many who find that fasting interferes with their 43 necessary work; they lose valuable time and are quite inef-ficient. All cases like these are included under the exemp-tion by reason of extraordinary inconvenience. One might ask this very practical question: How am I to know if fasting would be exceptionally difficult for me or be harmful to me or my work? Perhaps the simplest way of answering this question is to tell such people to experiment a bit. This is the simplest but not always the most prudent method. Unless the experimentation is car-ried on very cautiously, it can work harm, and it can do this so quietly that the harmful effects are not perceived until it is too late. To avoid such injurious effects, one may legiti-mately follow certain recognized presumptions in deciding one's obligations to fast. The presumption of excuse favors those who are engaged in hard mental labor, for example, teachers and students. Regarding teachers, one may notice an interesting development~ in the opinions of theologians. The older theologians were quite ready to excuse a. professor of the higher branches, even though he had to lecture only one hour a day. They presupposed, of course, that he had to spend the day in preparation and that he did not merely read lectures which bad long since been cast into permanent mold. But these theologians were not always so benevo-lently inclined toward teachers of the lower grades (the equivalent of our high schools and grammar schools), even though these had to spend several hours a day in the. class-room. Father Ballerini, an eminent moral theologian of the last century, citing the especially severe opinion of one older school, remarked very tartly: "we should note that these great doctors were always engaged in teaching the higher branches; they had no experience in this humbler art." Also in the case of students there has been a progres-sive development towards leniency. Today, it is quite safe to say that the presumption of excuse favors those who spend several hours a day in teaching the lower grades, as well as diligent students who spend most of the day either in attending lectures or in preparing their lessons. When I say "the presumption of excuse favors" those mentioned in this paragraph, I mean that these persons may consider that they are not obliged to fast, unless they have very solid grounds for assurance that they can fast without, harm to 44 themselves, or their work. Those able to fast while carrying on these works are the.exception, rather than the rule. . The same presumption favors those who must spend long hours in the confessional or who are engaged in strenu-ous preaching.It may also be used in favor of those who are engaged in fatiguing works of mercy, such as caring for the sick. It should be noted that. in a!l these.cases, it is not only the strain of ~the work which favors exemption, but also the fact that the works themselves are of, great impor-tance. There should .be no danger that fasting will inter-fete with their proper performance. The foregoing examples of extraordinary ir~con~cen~ ience were chosen because they are of particular interest or practical value to the readers of this magazine. In cases such as these, the Church law does not bind. Furthermore, merely from the point of view of general legislation, there is no strict obligation Of consulting anyone, if one can form a prudent judgment of his~own case. A community regula-tion of consulting the confessor or spiritual director should; of course, be followed; and in general it is considered wise for everyone to consult about the matter. Often enough, it is diflScult to form a prudent, and especially a quieting; judgment of one's own case. Mention has already been made of those who have the power of granting a dispensation from fasting; local Ordi~ naries, pastors, and superiors of clerical exempt orders. These generally delegate the power to other priests, espe-cially at a time like-Lent: and the Holy. See. occasionally delegates other priests by special indults. None of these, even the Bishop, can give a dispensation without some rea-son; but the reason need not b~ so serious as would be required for exemption by reason of extraordinary~incon-venience. A dispensation is perhaps the best of all means for setting one's mind at rest regarding the obligation 0~ fasting. Even those religious superiors who have no power to dispense can pass judgment on their subjects' ability to keep the fast, and if they judge that a reason such as those described as extraordinary inconveniences is present, they may tell the subject not to fast. For passing such a judg-ment, no special jurisdiction is necessary. Certainly supe-riors are in a position to make a prudent judgment, for they 45 should know both the capacity of their subjects and the strain or importance Of their work. From what has been written here, it will appear that a fairly large number of religious engaged in the active life are not strictly obliged to keep the general fasts of the -Church. They have the same right as others to take advan-tage of exemptions. Someone might object, of course, that religious have an added obligation to give good example. The objection does not appear to have much weight in the :present instance. Religious should, by all means, give example to the world of a spirit of self-denial and mortifi. cation, but it is not necessary that this example extend to ,the letter of the law concerning fasting. In fact, without attempting in any way to minimize the general importance of the fasting law, one might advance several obvious reasons why religious have less need of this particular austerity than have others. ' Their life is a well-regulated, well-disciplined one, and those who lead it faithfully are being constantly schooled in self-denial. Furthermore, the very regularity of their life makes them feel more keenly the change brought about by fasting and renders them more apt to be upset by it. Finally, their work itself is of great spiritual importance.i As for bad example, the sharp or sarcastic word spoken by the confessor, teacher, or nurse is much more harmful than the so-called "scandal" of religious who do not fast. Perhaps these few remarks Will prove helpful to reli-gious, particularly to those who are inclined to worry about the fasting obligation or to lament the fact that they are judged unable to fast. They should take consolation in the thought that they can practise an even more meritorious self-denial by observance of their rule, by fidelity to duty, and especially by a constant and delicate charity. The inability to fast does not deprive them of the opportunity of glorifying God or of helping souls. 46 Saint: Rober Bellarmine's . Sign of the Cross Clement DeMuth, S. J. CATHOLICS with a greater than average knowledge of their religion are ~sometimes at a loss when they are called upon to render an. account of some simple reli-gious truth. They discover in themselves, not so much a lack of technical knowledge that lends itself to explanation only in learned phrase_s, but rather a failure to appreciate thd mental capacity of the child or other unlettered person to be instructed. To adapt one's knowledge of even the simpler God-give~i truths to the understanding of such a person is an art that must be cultivated, and developed, and integrated with one's deepening knowledge of human nature itself. The great catechists in the course of the Church's history practiced this art in signal fashion. One of the greatest of these, if indeed not the very greatest, was St. Robert Bellar-mine, Cardinal, Theologian, and Doctor of the Universal Church. In 1597 Pope Clement VIII requested St. Robert to publish his catecheticai method which was proving so successful With the unlettered people of Rome. The saint prepared two catechisms, the first of which was a compen-dium of Christian Doctrine in form suitable for learning by rote. The second, with Which we are here partkularly con-cerned, was a kind of teacher's manual and was entitled An explanation of Christian Doctrine u;ritten in the form of a Dialogue, for the use of those who teach it to children and to other simple people. The success of the little, two-fold work, written in Italian, was immediate and, What is more significant, enduring to an extraordinary degree. In the words of St. Robert's biographer, Father Brodrick, "wi~h the exception of the Bible and the Imitation of Christ, it would be difficult to name any other book which went round the world so rapidly and became familiar to so many different races." A series of Roman Pontiffs com-mended, prescribed, and in general promoted the little work down through the years from the time of Clement VIII. until our own century. With its richness of content, the saint's early chapter on that most obvious---and not always fully appreciated~ ~prayer, the Sign of the Cross, is representative. Its atten-tive perusal brings the conviction that "children and other simple people" are not the only ones who may profit by the saintly, Doctor's explanation of a simple prayer. The style of composition is informally conversational, with the pupil thoughtfully asking questions which would naturally occur to one listening attentively to the explanation of a rather difficult truth. It may be noted that the teacher makes, continual use of examples and illustrations, never permitting himself to forget that the pupil is little used to abstractions. Here is a translation of the chapter on THE SIGN OF THE CROSS PUPIL: Please give me a brief account of the more important mysteries contained in the Creed. TEACHER: There are two principal mysteries of our faith, and both are included in that sign which we call the Sign of the Cross. The first is the unity and trinity of God. Thesecond is the Incarnation and Death of the Savior PUPIL: What is meant by the unity and trinity of God? TEACHER: These are very deep truths and the explana-tion of them is a very slow process. For the time being, however, it will be enough to learn just the names, :and a very little bit more. The unity of God means that besides all created things there is one thing that had no beginning. It has always been and it will always be. It has made all ¯ other things, and it supports them and governs them. It is the highest, noblest, most beautiful, most powerful, the absolute master of every thing; and this being is called God. There is just one God. There can be only one true Divin-ity, that is, one nature, one essence infinitely powerful, wise, good, and so forth. Nevertheless, this Divinity is found in three persons that are called the Father, the Son, and the Holy Spirit. These three persons are just one God ¯ because they have the same Divinity, the same essence. As for example, if three persons here on earth, named Peter, Paul, and John, had the same body and the same soul, they would remain three persons; because one would be Peter, and another Paul, and another John. Nevertheless, there would be just one man, not three men, there not being three bodies and thr~e souls, but just one body and one soul. 48 Such a state of affairs is not possible among men, because the being of man is little ~and finite, .so it cannot be in many persons. But the being of God, the Divinity of~ God,. is infinite. The same being, the same Divinity is found in the Father, in the Son, and in the Holy Spirit. There are then three persons because one i~ the Father~ the second.is the Son, an.d the third is the Holy Spirit, and there remains nevertheless just one God, because these persons have the same being, the same power, wisdom, goodness, and so forth. PUPIL: Now tell me what is meant by the Incarnation and.Death of the .Savior'. TEACHER: The second divine person, whom we called the Son, besides his divine being, which he had before the 'world was created, indeed from all eternity, this second person took for himself a human body and a human soul, that is, our whole human nature, in the womb of a most pure virgin. Thus he who-was at first just God now began to bd both God and man. After living among men for thirty-three years, during which time he taught the wa~ of salvatioh and worked m~an~r miracles, at last he let him-self be crucified, and on the Cross he died tO make satisfac-tion to God for the sins of the whole world. After thfee days he rose from death to life, and after forty days he a~cended into hea~ce.n, as we say in the article of the Creed.~ That is what we mean by the Incarnation ~ind Death of the Savior. '~PUPIL~ Why are these the principal mysteries of fdith? " " ~FEACHER: Because in the fi~st ~is contained the first principle and last end of man; in the second we have ttie unique and most efficacious means of knowing that first piinciple and of arriving at that last end. And beck/use by our belief in arid confession of th4se two mysteries we~ are distinguished from all th4 false sects, from Turks, ~dews; and heretics. And finally, because without b41ieving and confessing these two mysteries, no one can be saved. PupIi~:. How are these two mysteries included in the Sign of the Cross? TEACHER: ;The Sign of the Cross is made saying: In the name of the Father, and of the Son, and of the Holy 49 Spirit; at the same time signing oneself in the form of a cross, putting the right hand to the foreh_.ead when one says: In the name of the Father, and then to the breast when one says: and of the Son; finally to the left and right shoulders when one says: and of the Holy Spirit. The words, in the ' Name, show the unity of God, because we say name and not names; and by name is meant the power, and the divine authority, which is one in all three persons. The words, of the Father, and of the Son, and of the Holy Spirit, show the trinity of persons, Signing oneself in the form of a cross represents the Passion, and consequently the Incarnation, of the Son of God. Moving the hand from the left to the right, and not from the right to the left, means that by the Passion of our Lord we are transferred from temporal to eternal things, from sin to grace, and from death to life. ~ (NOTE: It may be well to observe that St. Robert, in illustrating certain spiritual realities by the movement of the hand from left to right, can be said to be exercising his ingenuity. He'would no doubt find another interpretation if his catechism were for oriental Catholics, who make the Sign of the Cross moving the hand from right to left!) PUPIL: What is. the effect of making the Sign of the Cross? TEACHER: First, it shows that we are Christians, that is, soldiers of our High Commander, Christ: because this sign is like a flag, or uniform, which distinguishes the sol-diers of Christ from all the enemies of Holy Church; from . gentiles, Jews, Turks, and heretics. Further, this sign is made to invoke the divine assistance in all our works. With ¯ it we summon the aid of the most Holy Trinity, through the Passion of the savior. Accordingly good Christians are .accustomed to make the Sign of the Cross when they rise from bed, when they leave the house, when they sit at table to eat, when they are about to go to bed, and at the beginning of every action that ~hey have to perform. Finally, this sign is made to arm oneself against eirery as-sault of~the devil, because the devil is terrified by it, and flees from it, as do criminals when they encounter the sign of th~i~ police. Very often by means 6f this sign of the holy - Cross man has escaped many evils, both spiritual and tem-p6ral; when he makes it with faith and confidence in the divine meicy and in the merits of Christ, our Lord. 50 Li!:urgy in !:he ¯ P !:t:ern of Modern Praying Gerald Ellard, S.J. WHEN the history o~ our times is written, chroniclers will dwell on the fact that they are characterized by three great, world-embracing prayer-movements. They will speak of the widespread initiation of large groups of the laity of both sexes into systematic asceticism,, be it that of the Spiritual Exercises, or other forms, collectively centering in what is known as the retreat movement~. Again, they will point how this age, .the world,over, has shown a sudden deep concern' practical as well as theoreti-cal, in that communion with God, that apperception of God, known as Catholic mysticism. Lastly historians will take pains to record that twentienth century Catholicism is endeavoring once more to integrate the layman and lay-woman into the offices of public worship. Doubtless, too, the portrait-painters of our age will pause a bit to discourse on the mysterious power possessed by this Church twenty. centuries young to renew its life and reform its institutions by drawing upon fresh streams of vita!it~ welling strong within her. ".So it has been in each great crisis," we can well imagine one of them concluding-; "when the forces of the Church seems spent, then it is she finds new power surging up within her: in the twentieth century the Church refreshed herself and the world by refashioning the pattern of her praying." This article concerns itself in elementary fashion with indicating what is to be expected from the restoration to the people, in the pews, after many long ages, of their organic contact with the ministry in the sanctuary in the joint performance of divine service. The better to visualize the goal o[ this reform in Cath-olic corporate worship, suppose we ask ourselves why such a thing as the. current liturgical movement was simply inevitable, and must have come sooner or later, if the Church were not content to see one. of her chief organs wither to full atrophy. The present-day reform of Cath-olic worship seeks to redress the multiple losses that laymen. and laywomen have suffered in the course of time in their parr in our common worship, seeks to lower the wall of separation, which quite literally in many medieval churches to be seen to this day, and figuratively in them all, shuts the laity out from active sharing in what went on within the holy place where the priestly mediator stood at the altar. It was characteristic of Christian worship from the very outset that it was planned precisely to allow the fullest understanding on thd part of all, the fullest sharing in their respective roles .by ministry and people in their joint asso- Ciation with Christ, theirPriest, their Liturgist. Pagan altars were accessible to the pagan priests alone; the ,Jewish Temple admitted' lay-worshippers to the outer court near to the altar. But with Christians the altar itself stood con- ~picuous and accessible to every least, last Christian, because m the new priestly race, all had some sharing, priestly or lay, in the perpetuation of Christ's priestly ministry in the covenant of 10ve. St. Paul thankedGod that he efijoyed the miraculous gift of speaking God's praises in unknown tongues: "Nevertheless," he said, "in church I had rather speak five words with my understanding, so as to instruct Others, than ten thousand words in a 'tongue' " I and my hearers do not understand" (I Corinthenians 14:: 19). Now Catholic worship in the West turned from the primitive Greek to the Latin, when that became the tongue the com-mon man understood best. It then took the liturgy of 'the Western Church a fairly long period in which to grow and develop, until at Rome under Gregory I, Pop.e from 590 to .°.6. 04, it achieved its zenith, the perfect expression of the Latin Christian's corporate worship of almighty God. How regrettable that Gregory lived in an age of indescrib-able upheaval, which rendered the realization of his ideal in worship impossible in any ecumenical manner! Particu- ¯ lar features excepted, the liturgy of the Roman Rite has never since received such a thorough-going reform and readjustment to current life as Gregory gave it then. In one way or another the layman's place in the liturgy has become more circumscribed with every century since Gregor3~ lived. To illustrate how this has been the case, suppose we imagine a sevent.h-century man or woman living on as a 'Wandering Christian" through the intervening centuries, and note how such a pilgrim would find lay-participation in worship further impoverished age by age. 52 In Gregory's day, for all greater occasions, people met at a fixed rendezvous and then marched to church .with Cross and banners, prayer and song~ At the common type of Mass, what we call high Mass, pedple and choir of clerics together madd, in the language of everydayiife, those responses to the celebrant, which, if they are not exactly the structure of the service, are nonetheless so many short, vibrant bonds with the altar. At the entrance of the clergy, in alternation with the choir, there was singing. So, too, did the people come singing to bring their gifts to the altar at the Offering (Offertory). They shared the~cle'rgy's ceremonial postures, standing, extending their arms, bowing or kneeling with the ministers, and gave each other the kiss of peace. So did they join in the psalmody, singing at leas~ the Gloria Patti, the K~rie, the Sanctus, and, when it was later introduced, the Agnus Dei. Singing too they came to the altar, the Table of Union, itself the sign, as the Fathers of Trent were to phrase it later, "of that one Body of which He is the Head, and to which He would fain have us as members united by the closest bond of faith, hope and love." The Roman of Gregory's day could in many ways feel himself "concorporate" in his' worship with every one sharing that worship with him. In the following century, had our pilgrim attended Mass in England, France, Germany, notto mention other coun-tries, he would look in vain for the procession to Mass. Save on Christmas, Easter or Pentecost there would be few communicants at Mass, and correspondingly few offerers giving visible expression of the basic concept of the worship of God by sacrifice. Then, too, he would have found him-self one of the very few laymen able to follow the stately Latin,and, as we see from conciliar enactments, not all the priests able to translate for him! But.our pilgrim would: note with a sigh the people's' eagerness in singing as far.as circumstances allowed. There at least he could still join. with them in prayer that sang. After a second century of wandering, during let us say the pontificate of Nicholas I ( 8 5 8- 8 6 7), our pilgrim would have noted with growing apprehension how elementary part-singing had already been discovered. "I sadly fear this may in course of time lead to the neglect, or even-the corruption, of unison singing, planesong,* alone possible to *Concerning this spelling, see note at the end of the article. 53 the congregation as a whole." But he would have hailed with delight the opportunity given him in the appearance of the sequences,~ to sing simple, homely rhyming lines with lustiness and joy, Could he have foreseen the future, he would have known that after their period of development, and luxuriance, there would follow such decay that with fewest exceptions the sequences were all to be expunged from the Missal. When that happened, there was taken from the layman the last impoitant element of the Mass he could still sing. And so it goes across the ages. When St. Thomas was writing in the thirteenth century his explanation of the Mass, he takes it- for~granted that "there are words which the l~riest begins and thd people take up . the Creed and the Gloria.'" In St. Thomas' day the people stil.1 answered Et cam st~iritu tuo, Amen and the like. Shall we follow our weary pilgrim into-the fourteenth century? In The Low Countries, England, France, Ger-many and elsewhere we find him complaining that the new measured music in such rising vogue everywhere was by its very difticulty robbing him of his chance to sing his prayer to God. "Soon.all singing in church will be the monopoly of the expert musicians, and to them will be restricted the fulfillment of St. Augustine's words, 'He that sings prays double.' " What was more, the new type of music, by its sensuous character, so said Pope John XXII, was under-mining his virility of soul. But Pope John XXII was one of the popes of the so-called Avignon Captivity; and for that reason people considere~l him unduly influenced by the French court. His admonitions drew little attention. ~ There was a period when the Council of, Basle was Cath-olic and well-inspired, and thither our pilgrim might have looked for reform of long-standing abuses. How he would have been cheered to note the Council's condemnation and abolition (?) of that abuse whereby "low Mass was said in such a tow .tone that it cannot be heard by those attending." That abuse seems to-have been spreading then in the northern parts of Europe: "If this is not stopped,~' our pilgrim grimly reflects,"even my few answers at low Mass will soon be made impossible." But that was at a day when the Church hadjust healed :the great scandal of the Great Western.Schism, and papal prestige stood too low to effect far-teaching reforms just then. in 15.18 Cardinal Louis of Aragon went into The Low Countries. ~Hadour pilgrim gonein his train be might .have seen the cardinal's secretary~ write in his journal about the Flemish priests:"They say .[Mass] . . . so low that no ohe hears their voices. They do not permit anyone .to make the responses, except the servers, and no one else."' That was~ noted, of course, because it was cbntrary to Roman practice come down from time beyond memory. But in 1518 Rome was suffering the baleful consequences of Italian Humanism, and suggestions a cardinal.might make on 1.ittle points like letting the'people respon~l at low Mass would fall with little weight. Then, too, when the car; dinal's secretary made that entry in his notebook, it was already soinemonthssinceMartin Luther had appended.his theses to the door of the Cathedral of Wittenburg, and thereby set in motion a chain of events that led to the calling of.the Council of Trent. "At long last the-layman'~s losses over a_period of a thousand years will surely be redressed at this greht Council," said our pilgrim as he faced the journey to Trent.Let us see how Trent prescribed for the cure of this pernicious aenemia of the layman's worship, only to have the administration of the remedy, postponed by yet further troubles. The aging Luther ,did not see fit to attend the Council, to .which he had once so solemnly appealed, and indeed he was in- his grave beforeits sessions were completed. But despite~his absence, he was the greatest chalienge to the Council, because he had become the symbol of every kind of error, the accuser of every discoverable abuse. Not a few,of those abuses were related to public worship, and as our pilgrim could have testified, were associated-with th~ fact that for centuries the layman was being deprived by force of circumstances ,of an active and intelligent part in divine service. All.this, it Was then hoped, would be remedied in this great Council. ~' Of all the Cotincils, Trent claims a position unique in many ways, one of which was that from the very outset the definition of. doctrine and the enactment of reform-decrees went forward simultaneously. From the Second Session (the decree opening the Council being the sole. business, of the First Sesson), ,lanuary 7, 1546, to the Twenty-Fifth 55 Session, December 4, 1563, the multiple questions to.ucl~ing the reform of Catholic public worship came up again and again. The Council's solicitude' was most in evidence in all that referred to holy Mass, becau.~e, as the Fathers said, "of all holy things this Sacrifice is the most holy." In resisting the Protestant demands, the Council deemed it "inadvisable that Mass should be celebrated everywhere in the vulgar tongue." Yet on all having the care of souls it laid the obligation, "lest the little ones ask for bread and there be none to break unto them, to explain frequently during the celebration of the Mass, especially on Sundays and festival days . some mystery of this most holy Sac-rifice." If Trent similarly rejected the Reformers' petition " that the entire Mass be said aloud, it did reaffirm "that some .things in the Mass be pronounced in a low tone and others m a louder tone." Masses at which the priest alone com-municated were emphatically declared to be valid Masses, yet in crystal-clear language is affirmed the desirability of having all worshippers communicate: "The holy Council wishes indeed that at each Mass the faithful who are present should communicate, not only in spiritual desire, but also by the sacramental partaking of the Eucharist, that thereby they may derive from this most holy Sacrifice a more abun-dant fruit." With regard to nuns the. Council here went .further and decreed that they must communicate .at least once a month: "Bishops and other superiors of monasteries° shall t~ike special care that the nuns., confess their sins and receive the most holy Eucharist at least once a month." The reforms of the Missal and the Breviary, begun at the .Council, were then handed over to the Holy See for com-pletion. In a hundred minor ways the Council showed its zeal that anything savoring in the least degree of unworthi-ness be kept from the public worship of the Church. The thorny problem of having only proper music in the churches was given much more serious consideration than might be judged from the brevity, of this enactment: "They [local Ordinaries] shall also banish from the churches those types of music in which, whether by the organ or in the singing, there is mixed up anything unbe-coming., so that the house of God.may be truly a house of prayer." Indeed many a bishop at the Council may have had the painful experience of the force of that saying, that .more people were sung into Protestantism than argued into 56 it. As early as 1523; in his Form for Mass and Communion, Luther had touched upon the desirability of German singing: "I would wish among us to l~ave as much as pos-sible in the vernacular what the people sing at Mass." Within a year Luther had contributed no less than twenty hymns of his own composition to his cause, and after Ein /:este Burg had made its sensational reputation, reli-gious rebels in non-German countries began to sweep peop!e into their conventicles by giving .them the chance to sing at divine service. Small wonder that the Fathers of Trent, with all this before their eyes, wished to purge away the corruption that had overlaid the ChUrch's once so popular planesong. This once restored to the people, these would be saved the sad choice of active participation in unorthodox worship, or mute and silent worship in the Church of Rome. Thus our long-suffering pilgrim, attending the ses-sions of Trent, might have envisaged a veri

Issue 1.2 of the Review for Religious, 1942. ; A. M. D. G. Review for Religious MARCH 15, 1942 S,~f. Joseph's Titles to Honor ¯ . .Aloysius C. Kemper The Scapular Devotion. : . William A. Donaghy Perfection and +he Religious . Augustine Kl~as LeoJ on the Incarnation . Cyril Vollert Profession of a Dying No,~ice . Adam C. Ellis The S+udy of +he Decalogue ¯ .- . Gerald Kelly Some Recommended Spiritual Books Book Reviews (~ues÷ions Answered Decisions of the Holy See VOLUME I "" "~-':. NUMBER 2 REVIEW FOR RELIGIOUS ¯ VOLUME' I MARCH 15, 1942 NUMBER 2 CONTENTS SAINT JOSEPH'S TITLES TO RELIGIOUS HONOR Aloysius C. Kemper, S:J . 74 THE SCAPULAR DEVOTION AND THE SABBATINE PRIVILEGE William A. PERFECTION AND THE RELIGIOUS--Augustine Klaas, S.J. 9.4 ANNOUNCEMENT --'The Editors . ¯ . SOME RECOMMENDED SPIRITUAL BOOKS . 105 THE DOCTRINAL LETTER OF LEO I ON THE INCARNATION Cyril Vollert, S.J . 112 PROFESSION OF A NOVICE IN DANGER OF DEATH Adam C. Ellis, S.J . ¯ . 117 PAMPHLET REVIEWS . 122 RELIGIOUS AND. THE STUDY OF THE DECALOGUE Gerald Kelly, S,J . 123 BOOKS RECEIVED . ' 135 BOOK REVIEWS PROGRESS IN DIVINE UNION. By the Reverend Raoul Plus, S.J. 136 COLORED CATHOLICS IN THE UNITED STATES By the Reverend John T. Gillard. S.SIJ. 136 ONE INCH OF SPLENDOR. By Sister Rosalia of Maryknoll . 137- LITURGICAL WORSHIP. By the Reverend J. A. Jungmann, S.J. 138 MARYKNOLL MISSION LETTERS ~ . , . . 140 QUESTIONS AND ANSWERS 7,. Communion on Holy Thursday . 1,41 8. Obligation of Sponsor in Baptism or Confirmation . 141 9. Separation of Novices and Postulants at Recreation . 142 10. Superior's Right to Read.Mail of Subjects . . . 142 DECISIONS OF THE HOLY SEE OF INTEREST TO RELIGIOUS 143 REVIEW FOR RELIGIOUS, March, 1942. Vol. I. No. 2. Published bi-monthly: January, March, May, July, September, and November, at The College Pre~s, 606 Harrison Street, Tope~ka~ Kansas, by St. Mary's College, St. Marys, Kansas, with ecclesiastical approbation. Application for second class entry pending. Editorial Board: Adam C. Ellis, S.J., G. Augustine Ellard, S.J., Gerald Kelly, S.J. Copyright, 1942, by Adam C. Ellis. Permission is hereby granted for quotations of reasonable length, provided due credit be given this review and the author. Subscription price: 2 dollars a year. Printed in U. S'. A. Saint: Joseph's Titles t:o Religious Honor Aloysius C. Kemper, S.J. THERE is no need at the present day to undertake a § vindication of the honor paid to St. 'joseph, foster-father of our Lord and most chaste spouse of Mary. Devotion to. him has taken so firm a hold on the popular mind, and his cult hag been so repeatedly and unstintingly approved by the Church, that St. ,Joseph stands next to Mary as the Saint °most highly esteemed and honored in the celestial hierar~chy. It is perhaps no vain hope to look for a marked increase in devotion to him and in a more insistent, confident appeal to his mighty intercession in the stress of the actual national and international crisis. St. ,Joseph ~was indeed from time immemorial regarded as eminently a social patron by various groups and religious families, in view of his headship of that singular holy group, the Family of Nazareth.- In 1621 the General Chapter of the Carmelites chose him officially as patron of the whole Reformed Order. Soon after began to appear for the first time the title of Patronage of St. 'jose~ph under which the holy Patriarch was'honored by numerous orders, religious bOdies, kingdoms and states both in the old and new world. It was not until 1847, however, that Plus IX extended the feast of the Patronage to the universal Church. From that papal grant the devotion received a new, vivifying impulse that resulted in a truly phenomenal growth. It was again Pius IX who, during a particularly calamitous period of his pontificate, bethought himself of a new title which had not until then been bestowed on any angel or saint. 'On the feast of the Immaculate Conception, in 1870, the " 74 ST. J,OSEPH'S~ TITLES TO HONOR Holy Father declared St. Joseph Patron of the Universal Church, the proximate motive for this elevatioff, being that "at this most sorrowful time the Church herself is beset by enemies on every side,, and oppressed by grievous cidamities, so that .wicked men imagine that at last the gates of hell are prevailing against her." The immediate occasion, then, for the new title was the urgent crisis of the Church at the moment. But in the same decree a more general motive for the papal action is al!eged: '"On account of this sublime dignity (of foster-father of Jesus) which God conferred on His most faithful servant, the Church has always most highly honored and lauded the most Blessed Joseph next after his Spouse, the Virgin Mother of God, and. has implored his intercession in all her great necessities." No one can fail to detect in this pontifical utterance a very sig-nificant placing of St. Joseph as one to be honored next to Mary. Nearly twenty years later, on August 15, 1889, Leo XIII issued a warmly enthusiastic encyclical letter1 -on devotion to St. Joseph. It is worthy of note that he ~hose another principal feast of Mary for this pronouncement. In it, in a more explicit manner, he placed Joseph after Mary . in the hierarchyof the Blessed, insisting "that the Christiafl people should grow accustomed to implore with an especial piety and confidence, together with the Virgin Mother of God, also her rnos~ chaste spouse, the Blessed Joseph." After recognizing that the cult of St. Joseph had advanced notably since the declaration of the Universal Patronage, Leo XIII wished to add his own authority in moving Chris-tian piety to new endeavors. He not only vindicated to St. Joseph his proper place in the devotion of the faithful next to the Virgin Mary, but for this he assigned two out- 1Quaraquarn pluries. Cf. The Ecclesiastical Review, Vol. 1, P. 362. 75 AI~OYSIUS C. KEMPI~R standing reasons, whicl~ he first briefly Stated, then feelingly expounded: "Jos.eph was the husband of Mary and the reputed father of Jesus Christ. From these two prerogatives derive all his dignity, grace, sanctity, and glory. Undoubtedly the dignity of the Mother of God is so sublime that nothing can excel it. Yet because between ,Joseph and the Blessed Virgin there existed the bond of matrimony, there can be no doubt that he approached more closely than any One else to that most lofty dignity by which the Mother of God sofar surpassed all other creatures . . . Again" he alone stands forth amongst all men by the singular dignity of having been divinely chosen to be the guardian of the Son of God, and considered by men to be His father." Here, then, is officially stated the basis of all solid devo-tion to St. Joseph, namely, his eminent dignity which sur-passes that of all the saints excepting only the Blessed Mother of the Redeemer. This dignity moreover is due to Joseph's position in the Holy Family of which he is the divinely appointed head and guardian, as husband of Mary and foster-father of Jesus. The marital and parental func-tions which he thus exercised in that l~lessed Family impli-cate him as closely as may be in the carrying into execution of the mystery of the Incarnation of the Son of God. "When the fulness of~ time came, God sent his Son, born of a woman, born under the Law, that he might redeem those who were under the Law, that we might receive the adop-tion of sons" (Galatians 4:4). In tha~ tremendous drama 3oseph had more than an accessory par~ to play. His coop-eration was essential. He was appointed to live and labor within the inner circle of the Incarnation, and his whole activity was displayed in the secret unfolding of this mystery. 76 ST. JOSEPH'S TITLES TO HONOR Joseph's actual presence and operation .within the circle of the Incarnation is vouched for by the simple gospel nar-rative familiar to every child. Je,sus, Mary, andJoseph are there always found together, the latter as husband of Mary and father of Jesus. In the genealogy according to St. Mat- . thew (1: 16) we read, "And Jacob begot Joseph the hus-band of Mary." Again (1:18) "When Mary his Mother was betrothed to Joseph"; ( 1 : 19) "But Joseph her husband being a just man. "; (1:20) "Do not be afraid' Joseph ¯. to take to thee Mary thy u2ife"; (1:24) "So Joseph. to0k.unto him his u2ife.'" The relation of husband and wife between Mary and Joseph is thus plainly asserted in St. Matthew. Both Matthew and Luke frequently place the three holy persons inimmediate j.uxta-position. Thus, (Matthew 2:13) "An angel of the Lord appeared in a dream to Joseph, saying, 'Arise, and take the child and his mother, and flee into.Egypt'." Four times in the brief nar-rative of the flight into Egypt are the three names thus brought together. St.Luke (2-:16) tells us of the shep-herds that "they found Mary and Joseph and the babe lying in the manger." This Evangelist is particularly intent on calling attention to a true parental relationship that bound .Joseph .to the divine Child. Thus (2:27) "And when his parents brought in the child Jesus" (at the Purification); (2:33) "And his father and mother were marvelling at the things spoken concerning him"; (2:41) "His parents were wont to go every year to J.erusalem"; (2:48) "Behold thy father and I have been seeking thee. sorrowing." These latter words, spoken under stress of strong emotion, quite unconsciously reproduce the manner of address current in the holy house at Nazareth. The character of the mutual relations within the Holy Family is thus clearly established in the gospel; Joseph is the bus- 77 ALOY$1US C. KEMPER band of Mary and in a true sense the father of Jesus. The point that should be emphasized on reading this narrative is, that Joseph is not an extrinsic companion to a closely united pair, nor a mere accessory, interested specta-tor, or helper, but is an integral and essential member of this sacred trio. This is a truth that seems often not to have been fully recognized even by those bent on showing Joseph ~his due honor. In the popular mind particularly,due per-haps inpart to catechetical instruction that was calculated to.be both safe and adequate, St. Joseph is the victim of a minimizing p~ocess that deprives him of his full dignity. Frequently the negative statement is stressed that as man 3esus had no father, and that consequently all genuine paternity should be denied his appointed guardian; or that Joseph was merely reputed to be the father by men who mistakenly looked upon Jesus as the carpenter's Son, Jesus not being his Son at all. Similarly it is often thought that ~Joseph was not the real husband of Mary, but only a faith, ful protector, serving as a safeguard to Mary's undoubted ¯ genuine motherhood in. the public eye, a consort-in name but not in reality. Besides, Mary's ~rirginity, sealed by vow, might seem to preclude the possibility of a true mar- ¯ .riage contract that would mak~ the two strictly man and wife. As a result of this endeavor to shield the exclusive divine sonship of the Child, and the virginal conception of the Mother, Joseph's full dignity is sacrificed; and he is denied the glory of the very position whence "derives all his dignity, grace, sanctity and glory," as we heard Leo XIII claim. Joseph is thus reduced almost to the status of an honorary member of the Holy Family and counts for little in the scheme of the Incarnation, Indeed, what appear to us unworthy travesties of the true glory of St. Joseph were 78 ST. JOSEPH'S TITLES TO HONOR seriously maintained and defended by more than one Cath-olic author even during the pontificate Of Leo XIII. How false such a rating of the position of the great Patrihrch would be becomes at once evident if we briefly examine the reasons that underlie the succinct gospel state-ments above enumerated. First of all, the Blessed Virgin contracted a true and proper marriage with Joseph, and this is a truth of faith according to all theologians. There was, therefore, no true sense in which it might .have been said of Mary that she was the reputed wife of Joseph. In the case of both, virginity and marriage were most perfectly con-joined, so that, as LeoXIII strongly urges, bothoare at the same time perfect exemplars of virgins and spouses. The teaching of the Church, confirmed by the Council of Trent, supposes that a true and perfect marriage bond subsists, even ihough the parties do not consummate their union. Such a marriage bond, with all its consequent .rights and duties, existed between the virgin Joseph and the Virgin Mary. They were mutually possessors and guardians of each other's spotless virginity. In the second place, it must ever be borne in mind that Joseph was the father of Jesus in a very real sense. The express statement of the gospel to this effect is not-to ~be qualified by reducing this relationship to a paternity that was only apparent. It was indeed a paternity entirely unique in kind, but most true in every, sense except the one which would make Jesus the Son of Joseph by natural gen-eration. This latter relation Scripture itself is careful to exclude; and it is with reference to this wholly natural paternity that Joseph is asserted to have been merely the reputed father of the Child. Jesus was not the carpenter's Son in the only way the people probably suspected. But He was the virginal, fruit of Mary's womb which could 79 ALOYSIUS C. KEMPER never becomingly and above suspicion have been brought into the world except within the chaste union and intimacy of two virginal spouses. It was entirely necessary for the blessed consort to shield in public esteem the fruitful vir-ginity of his true spouse: and even in this restiicted sense his paternity was no empty name. In what other sense it was real and w~olly admirable will be presently shown. Another consideration to be carefully weighed is this. In the divine plan the whole mystery of God becoming man was to remain profoundly hidden until such time as the reality of this divine prodigy of love could profitably be made public. 3esus Himseff only very gradually and with consummate prudence revealed His divine filiation during His public ministry; and its full import, inclusive of the virgin birth, was scarcely even surmised during Christ's earthly lifetime except by a favored few. Before it became finally known, 3oseph had already departed~this life, when his office of duly obscuring and shielding both the divine Son and the Virgin Mother bad been brought to a close. But this function of obscuring for a time both the Son and the Mother, necessary though it was for the proper execution of the divine decree, was neither the only one nor the most important one to give reality and splendor to the paternity of 3oseph. Suarez2 tersely says: "The Blessed 3oseph not only bore the name of father, but also the sub- Stance and reality which belongs to this name, in as far as it can be participated by any man, carnal_ generation alone excepted. He possessed accordingly a father's affection, solicitude, and even authority." He was fully and admi-rably a father to 3esus in providing Him a true home with all its unspeakable, charming intimacy, with early educa-tion, protection against danger, sustenance earned in the ZDe M~Isteriis Vitae Cbristif'Q. 29, Disp. 8, Sect. 1, n. 4. 80 ST. JOSI~PH'S TITLES TO HONOR sweat of his brow, and all of these exercised in a most per-fect and holy way, towards a Son truly his, as no father either before or after him, In addition to this intimacy Leo XIII, in the encyclical already referred to, thus expresses the reality of Joseph's fatherly office: "Accordingly, from this double dignity (as husband of Mary and father of Jesus) there followed spon-taneously the duties which nature prescribes for fathers of families, so that Joseph was the legitimate and natural guardian, curator, and defender of the divine house over which' he presided. These offices and duties he zealously exercised until the end of his lifel He strove to protect his spouse and the divine Child with supreme love and daily assiduity. He provided by his labor whatever was neces-sary in diet and maintenance for both. He was ever the unfailing companion, helper and consoler of the Virgin and Jesus." These are titles to a singularly sublime father-hood that is ill served by heaping about it the familiai denaturing negatives: "as man, Jesus had no earthly father; Joseph was only/ the foster-father, the reputed father of Jesus, not His real father in any sense." Such, then, are the titles on which isbased the dignity of St. Joseph: he is the true husband of Mary, a real father of Jesus, and an intimate, necessary cooperator in the strategic~ us.hdring into the world of the Incarnate Word. We haye. already heard two popes conclude frbm this unique and exalted position of Joseph that in dignity he excelled all the saints except bnly Mary Immaculate. It is true the Imitation (Book III, 58, n. 2) cautions us not to compa.re the saints one with another or to dispute their relative graces and merits. But for the Virgin and St. Joseph the comparative method alone does justice to the father and mother of Jesus, and most of the Fathers and ecclesiastical ALOYSIUS C. KEMPER writers have resorted to it in their case. Mary's incompa-rable excellence amongst the saints as the Mother of God entitles.her to a special worship reserved exclusively to her which, theologians style h~/perdatia. Since St. 2oseph is now by common consent ranked next to her as belonging to the hypostatic order, as we have seen, attempts hace been made to secure for him also a singular worship to be styled protoclalia, that is, the highest honor paid to any saint after Mary. The Church has not yet yielded to these entreaties, as she has also thus far refused to admit his name into the Cor~iiteor and the Canon of the Mass. On the other hand she has not shown herself averse to the claim now every-where urged that ~loseph is after Mary the greatest of the saints. Rival claims might be made in the case of St. ,lohn the Baptist and the Apostles, and these claims have been care-fully weighed by theologians. Of the Baptist our Lord Himself declared, "Amen I say to you, among those born of women there has ndt risen a greater than ,lohn the Bap-tist" (Matthew 11: 11). Yet our Lord could not have meant tl~is in an absolute sense, for He immediately adds, "Yet the least in the kingdom of heaven is greater than he." Relatively to all the patriarchs and prophets of the Old Law the Precursor of the Lamb of God must be placed at the head of them all. It is revealed that he was cleansed from original sin before his birth, but even this extraordinary privilege leaves him still outside the exalted circle of the Holy Family and the immediate actors in the execution of the Incarnation. The question of the superiority of the Apostles in dig-nity over all the other saints except the Mother of God has been reverently asked through the centuries, and conflicting answers have been given. St. Anselm amongst others 82 ST. JOSEPH'S TITLES TO HONOR declares: "Even the Baptist was inferior to'the Apostles in dignity for there is no ministry greater than the aposto-late." St. Thomas seems to favor this view. Suarez~ how-ever; ventures it as a probable opinion that the ministry of St. 3osepb was of a higher order than that of the Apostles for the reason that the latter pertained to the simple order of grace, while Joseph was immediately associated with the Author of grace within the order of the hypostatic union. Hence this theologian modestly concludes, "it is not temer-arious or improbable, but on the contrary a pious and very likely opinion thatSt. 3oseph excelled all other saints in grace and beatitude." The view of St. Thomas he explains by remarking that the Angelic Doctor regarded the aposto-late as the highest ministry in the New Testament; whereas the office of the foster-father of Jesusbelonged properly neither to the 01d nor to the New Testament, but to the Author of both who as the "cornerstone joined them into one." This probable and still too conservative opinion of Suarez, however, has long ago yielded to the unquestioned belief voiced by Leo XIII when he unhesitatingly declares: "There can be no doubt that he (Joseph) approached more closely than any one else .to that most lofty dignity by which the Mother of God so far excelled all other creatures. " We have thus considered the sublime dignity attaching to the double office of Joseph as father of JeSus and spouse of Mary. From this dignity may at once be deduced the eminent gifts of grace with which he was endowed and the incomparable sanctity he attained. It is a theological axiom that God duly apportions grace according to the state and office to Which He calls a soul. Joseph's correspondence with this grace was so perfect that Scripture is content to style him, even before his union with Mary, simply "a just BLoc. tit. sect. 1, n. 10; sect. 2, n. 6. ALOYSIUS C. KEMPER man." How he must have advanced to unspeakable per-fection of sanctity through all the years of daily contem-plation and intimate association with the holy and Immacu-late Virgin, his spouse, and the Holy of Holies, the Incar-nate Son of God! Truly, the life of heaven on earth! A second corollary is deduced by Leo XIII from Joseph's position in the Holy Family. "The divine house," says the.Pontiff, "which Joseph ruled by. fatherly author-ity contained the beginnings of the nascent Church." As a consequence "the blessed Patriarch considers the innu-merable multitudes of Christians that compose the family of the universal Church as entrusted to him in a .special way, and that in it, as the husband of Mary and the father of Jesus, he enjoys practically paternal authority." The dig-nity, sanctity, and power of Joseph, these three are on a par in the mind of the Holy Father; hence his whole ericyclical is a ringing exhortation to all the faithful and to the uni-versal Church to "go to Joseph," to honor him as his exalted dignity demands, to emulate the virtues of his sanc-tity which are resplendent for all classes in the Church, and to have recourse with unfailing confidence to his very real 'fatherly authority by which he is still "lord over his house-hold and ruler of all his possessions." The exhortation of Leo XIII is as timely today as when first uttered; nay if possible, it has grown in timeliness and urgency. Today more than ever, under stress of the most colossal menace that has ever threatened Church, .state, and civilization itself, we shall not fhil to remember one cer-tain haven of refuge, and to make it a precious habit of our spiritual life' in all our needs, to "go to Joseph," after Mary, the greatest of saints. 84 The Scapular Devo!:ion and !:he Sabba!:ine Privilege William A. Donaghy, S.3. ALTHOUGH thousands of Catholic~ loyally wear the little cloth yoke which is the symbol of their ~levo. tion to our Lad~, many of them are unaware of the Spiritual wealth with which the Church has endowed the Scapular. Most Catholics~ moreover; are ignorant of the wide variety of scapulars; and there are many minor points and problems connected with the devotion that even reli-gious might profitably consider. It is the purpose of this article to present a brief sketch of the devotion's historical background, to give some of the theology connected with it, and to indicate moral and pastoral aspects of it. The traditional account of the rise and growth of the Scapular devotion brings us back tO the thirteenth cen-tury. In those ancient days, the English Crusaders brought back to England from Palestine a little group of .hermits who had been living the religious life on Mount Carmel, the rugged backdrop against which Elias the prophet had confounded the priests of Baal, as the Third Book of Kings recounts. In England, these brethern were joined by a fiery hermit named Stock--so called, because he had been living peni-tentially in the trunk, or stock, of a tree. Much like the Baptist was this shaggy zealot, in his rough clothing, his gauntness, and his white-hot devotion to God. When he attached himself to the Carmelites, he took tl~e significant name of Simon, a name wealthy in memories and prophetic of leadership. The tiny band prospered so well in England that soon WILLIAM A. DONAGHY their numbers demanded some sort of local supervision and jurisdiction. Simon Stock was named Vicar-General and, in the year 1245, he was designated General of the whole. ¯ order. ~ All along, the ideal of these holy men had been one of strict seclusion, prayer, and penance. But at that time, even as in our own, students were thronging to the universi-ties; and the need of a highly educated clergy to guide this intellectual generation became increasingly apparent. Simon decided to train his younger members to meet this demand: buk some of the elders regarded his decision as a desertion of the cloister and a dangerous innovation against which they "firmly set their faces. Meanwhile, outside the cloister walls, jealous eyes had been observing the rise and growing influ-ence of the Friars, and now these enemies raised an outcry for the suppression of this "upstart" order. Sagging beneath his ninety years and the burdens of office, besieged from Without and suspected within his own household, Simon Stock withdrew, in 125f, to the mon-astery at Cambridge, where he begged a sign of solace from the Queen of Heaven. Apparelled in light and attended by angels our Lady appeared to him holding in her hand the- B~own"Scapular: "Receive, my beloved son," she said, "this habit of thy order; this shall be to thee and to all Carmel-ites a privilege, that whosoever dies clothed in this shall never suffer eternal fire." Almost a century later, Mary appeared again, this time to the man who was short!y to become Pope 3ohn XXII. To the future Pontiff, she gave new evidence of her gener-osity and extended and enlarged the Scapular Promise by an addition which has come to be known as the Sabbatine or Saturday Privilege." Afterhis elevation to Peter's chair, 3ohn published this private revelation in a Papal Bull. Our 86 THE SCAPULAR DEVOTION Lady had assured him that she would release from Purga-tory any members of her order on the Saturday following their deaths. Let us now examine these promises more in detail to see what they mean and imply: The Scapular promise, in the first place, comprises.two elements: 1) "Whoever dies clothed in this habit"; 2) "shall not suffer the fires of Hell." Now, only the members of the Carmelite Confraternity are entitled to wear the "habit," that is, the Brown Scapu~ lar. Hence the words of our Lady, "clothed in this habit," involve membership in that confraternity. One must, therefore, voluntarily enlist in Mary's great brotherhood before a priest authorized either by the Holy See or by the Carmelite General, to receive members. The officiating priest, moreover, unless he has a special privilege to the contrary, must enter the name of any new confrfire in a reg-ister of the Confraternity. Now formally admitted, the candidate is allowed to wear the Scapular; he is now "clothed in this habit." Obviously the large habit of Carmel fulfills this condi-tion; as does its small imitation, the Brown Scapular. And by grant of Plus X, in 1910, the scapular medal may now take the place of any cloth scapular in which one has been validly ~nrolled1. The subsequent words of the Scapular promise guaran-. tee that any wearer of the "habit" will escape the fires of hell. We must not, however, interpret this falsely. A man who dies in mortal sin, no matter what his garb, cannot be saved; that is eternal truth. What, then, does the assurance 1In allowing the substitution of the medal for the various scapulars, Pins X stated that those wearing the medal could gain all indulgences and participate in all spiritual favors attached to the scapulars. Nevertheless, some consider it safer to use the Brown Scapular itself when trying to bring about the death-bed conversion of impeni-tent sinners. Cf, The Ecclesiastical Reoiew, 3ul~r, 1941, p. 43. reED. 87 WILLIAM A. DONAGHY . mean? To determine the meaning, it will help to recall the general nature of the various scapular confraternities. As we shall see later, there are many scapulars and many ¯ scapular confraternities. Through the years, the Popes have decreed the patronage, ,guidance, and control of these pious org:inizations to different religiqus orders and con-gregations of the Church., When, therefore, a man joins a confraternity, he aggregates himself in some degree to the religious body which has special control of that confra-ternity; and he thereby participates in the end and purpose of that order or congregation. All these great religious :communities have this in common, that it is their aim and intent to strive towards perfection in the spirit and accord-ing to the path of the three evangelical counsels of poverty, chastity, and. obedience. In their .degree, the scapular con,- fraternities share the aim and object of the parent order or congregation; .hence the confreres, to a limited extent, pledge fidelity, to the same high evangelical ideal. Merely to wear the scapular without baying this spirit in the soul would not only not be virtuous; it would be perilously close to, the,dry and sterile Pharisaism which our Lord so mercilessly, .ondemned. The scapular, .too, is a link which binds the wearer to the members of the first and second orders and to his fellow .members in the confraternity, thus enabling him to share on earth some of .the special fruits of the communion of saints. How absi~rd'and dangerous it would be, then, to imag-ine that th~ scapular is a magical amulet, charm, or fool-proofs. passport to heaven! Against the Semi-Pelagians who exalted man's natural powers and self-sufficiency the Coun-cil of Orange hurled a definition which re-echoed in Trent. For the Church teaches that even for the just man, the actual grace of perseverance requires a special help from 88 THE SCAPULAR DEVOTION God. It is in the light of this dogma, in fact, that some great theologians seem to understand the Scapular p.romise; for they interpret it to mean that anyone dying in our Lady's . confraternity and wearing her scapular will receive through her at the hour of death either t.he grace of perseverance or the grace of final contrition. The lessons for the office of St. Simon Stock quote the promise. But before he sanc-tioned- the office, Pope Leo XIII inserted the adverb "piously" ("pie"), to make the promise read: "Whoever dies piously wearing this habit will not suffer the flames of hell." Turning now to the Sabbatine or Saturday Privilege, .we find that the Bull of John XXII proclaiming the privi-lege declares that our Lady wanted John "to. make known to all that on the Saturday following their death she would deliver from Purgatory all who wore the Carmelite Scapu-lar." In a Bull of approbation, Paul V confirms the prom-ise but confines its application to those "who in life wore our Lady's habit, were chaste according to their state, recited the Little Office, and abstained on Wednesdays and Satur-days except when Christmas fell on one of those days. These: clients will Mary help by her intercession and her special protection after their death, especially on Saturday, the day which the Church has especially dedicated to. her." It is worthy of note that a priest who has the faculty of receiving candidates into the Scapulhr Confraternity. has also the power to commute the conditions necessary for the Sabbatine Privilege and to substitute other devotional practices. As Pope Paul. lays them down, the requirements whereby one renders oneself eligible for the Sabbatine privilege are too clear to need further explanation. Once again the shining sanity and unshakable love of truth WILLIAM A. DONAGHY which characterize the Church have removed any danger of pre.sumption or superstition. Thus far we have given the traditionally accepted accounts 6f these two private revelations to St. Simon Stock and Pope 3ohn XXII and have made the obvious commentary on them. However, it is only fair to admit that these revelations have been attacked not only by non- Catholics but by sincere Catholic scholars as well.- For-tunately, ¯ we do not have to examine the evidence of the conflicting parties and decide the matter for ourselves. .We can raise the whole controversy to the higher plane of dogmatic values. Several Pontiffs have blessed and approved the scapular promise and the Sabbatine privi-lege; under the watchful eye of the Church, thesedevotions have been preached for centuries; and such confirmation of their validity is sufficient proof for the Catholic mind which realizes that the living, teaching Church rests not on the cornerstone of a library but on the Rock that is°Peter. It is true, .of course, that the great public revelation which Christ committed to His Apostles closed with the death of the last Apostle. It is this. fixed and unchanging body of truth which the Church guards. When from time totime She defines a dogma; she affirms that the truth in question,, actually and really is part of ,that' Apostolic deposit of faith. Other private revelations which have come to individuals down through the ages/neither augment nor complement the Apostolic revelation. Strictly speaking, therefore, one is not bound ,to beli~v,e in them; nor, do they. as such, pertain to the authority of the Church. But it is the office of the Church authentically to interpret and authoritatively to decide whether or not the content of such revelations agrees with the eternal truth of which she is divinely instituted custodian. She could not condone any 90 THE SCAPULAR DEVOTION offense against either faith or morals. In his great work on the Sacred Heart devotion, which was privately revealed to St. Margaret Mary, Father Bain-vel points out that the Church's approbation signifies that there is nothing in the devotion contrary to faith or morals. Moreover, Margaret Mary's holiness, on which the Church has set the crown of canonization, is ampl~ testimony of her right to,be believed. The apparition to her is, as Father Pesch notes, only the occasion of public worship of the Sacred Heart; the real reason for the worship is the author-ity of the teaching Church accepting the devotion and incorporating it into her liturgy. So, too, with the Scapular devotion. No matter what one may think of its historical foundations, it rests on the bed-rock of divine authority. Perhaps there is no bette~r proof of the Church's attitude towards the Scapular than the indulgences, almost "innumerable" as St. Alphonsus exclaims, which she has heaped on it. Best known and most widespread of all scapulars is the Carmelite Brown Scapular, to which the foregoing remarks apply. But there are many other scapulars. One fre-quently hears references to the "five scapulars"; and it might be interesting to mention and describe them sketchily. The white scapular of the Most Bleised Trinity, marked by a blue and red cross, is the badge of the confraternity associ-ated with the ~Trinitarians. Then there is the red scapular of the Passion, control and direction of which Pius IX com-mitted to the Lazarists; the blue scapular of the Immaculate Conception, under the Theatine Fathers; the black scapular .of the Seven Dolors represents the confraternity which the Servite Fathers direct. These, with the Carmelite scapular, are the "five scapulars." As we have mentioned, a priest receives the faculty to 91 WILLIAM A. DONAGHY admit members into these various confraternities either from the Holy See or from the General Superior ofthe reli-gious family in charge of the confraternity. The receiving priest must-bless the scapular and invest the candidate with it, although it is sufficient investitureif the priest simply lays the scapular across the shoulder of the recipient. During a mission, or when there is a great crowd of candidates to be admitted, some priests have the power of enrolling people in the scapular without personally placing it on the person who is to wear it. For the blessing of a scapular, the simple .sign of the cross is not sufficient; the priest must use the prescribed formula, which is necessary for validity, though he may always use the shortest of the three blessings given in the Roman Ritual. Furthermore, any priest who has the faculty to bless scapulars and the resultant power to enroll candidates in the corresponding confraternities, has also the power to enroll himself. What of the scapulars themselves? They must not be round or oval but must be square or oblong; they must be made Qf wool, and, although it is permitted to ornament them with needlework.or painting,, the color proper to each must prevail. These conditions all affect validity. In the Ecclesiastical. Review for August, 19411 Mr. John Haffert pointed out that approximately half a million worthless Scapulars are bought annually in the United States. Unscrupulous dealers make them of felt, which is cheaper ¯ than wool. The cords binding the oblongs of the scapular may be of any material or color, except for the scapular of the Pas-sion which requires red woolen strings. The scapulars must be. worn constantly, but if one has laid them aside for a perio~t, he may resume wearing them and thus revive his title to the privileges and indulgences attached to them. 92 THE SCAPUL,~R DEVOTION Only the first scapular needs to be blessed; after that, one simply get a new pair and puts them on. The scapular medal is a substitute for the cloth scapu-lar, granted by Plus X, in 1910. Missionaries request~ed the concession, because the wearing of the cloth scapular was a great inconvenience for their native converts. The l~ontiff did not wish to have the medal supplant the cloth scapular, however: and his successor Plus XI permitted a protected scapular, enclosed in ~loth, to overcome objec-tions of a sanitary sort. Other great theologians look with regret on the passing of the cloth scapular and the popu-larity of the medal; but the medal has official approval and styles have changed so radically since 1910 that many more now have reason to substitute the medal for the cloth scapu-lar. ~!~rho may bles~ the scapular medal? Any priest having the power to bless that scapular which the medal is to replace; and a simple sign of the cross is sufficient to endow the medal with precisely the same indulgences which the cloth- scapular would enjoy.° In fact, the priest may bless many scapular medals, even if he cannot see them--as would be the case in a crowded church. But if a medal is to represent several different scapulars, the Sign of the cross should be repeated for each of those different scapulars. These are only a few aspec[s of, the scapular, the humble heraldic symbol of devotion to the Queen of Heaveri. There are many others and one might write a long work on the subject. But the whole matter is .admirably summed up for us, as far as its practical side goes, in the words of St. J~lphonsus de Liguori, the Church's great Doctor of Morals. He epitomizes his own attitude towards this devo-tion briefly and significantly: "For my own part," he writes, "I havebeen careful.to receive all these scapulars." Pert:ec!:ion and !:he Religious Augustine Klaas, S.J. " I. Introduction //r~EI~FECTION is for priests and religious. I am only a layman. I am fortunate to keep my soul in sanc-tifying grace. Perfection is not for me." --- Religious have often enough heard similar views expressed by good, exemplary layfolk, who seem to imply that they would lead the perfect life if only it were "for them." Is the life of perfection "'for them" ? Most certainly it is. Priests and religious have no monopoly on perfection. The invitation to it comes to the laity from the lips of Our Lord, Who, after He had explained the principles of perfection in the Sermon on the Mount, said to the multitude: "You there-fore are to be perfect, even as your heavenly Father is per.- .fect" (Matthew 5:48). St. Peter echoes these words in a letter to the Christian communities of Asia Minor: "As the One who called you is holy, be you also holy in all your behavior" (I Peter 1 : 15). And St. Paul: "This is the will ofGod,your sanctification". (I Thessalonians 4:3). Later St. Paul clarifies this. idea when he transmits to the Colos-sians the greetings of Epaphras, "who is ever solicitous for you in his prayers, that you may remain perfect and com-pl'etely in accord with all the will of God" (Colossians 4:12). That this is not an easy task was declared by Christ Himielf when He said to all: "If anyone wishes to come after me, let him deny himself, and take up his cross daily, and follow Me" (Luke 9:23). Though not always cor-rectly understood, even by religious, this doctrine of uni-versal perfection has been the constant teaching of the Cath- 94 PERFECTION AND THE RELIGIOUS olic Church. It is forcefully reiterated by Pius XI in his encyclical on St. Francis de Sales ($anuary 26, 1923) ;. "We cannot accept the belief that this command of' Christ (Matthew 5:48 above, previously cited by the Holy Father) concerns only a select and privileged group of souls and that all others may consider themselves pleasing to Him if they have attained to a lower degree of holiness. Quite. the contrary is true, as appears from the very generality of His words. The law of holiness embraces all men and admits of no exception. What is more, it appears that Francis de Sales was given to the Church by God for a very special mission. His task was to give the lie to the prejudice which in his lifetime was deeply rooted and has not been destroyed even today, that the ideal of genuine sanctity held UP for our imitation by the Church is impossible of attain-ment or, at best, is so difficult that it surpasses the capabili-ties of the great majority of the faithful and is, therefore, to be thought of as the exclusive possession of a few great souls. St. Francis likewise disproved the false idea that holiness was so hedged around by annoyances and hard-ships that it is inadaptable to a life lived outside cloister walls." Again, in the Encyclical on Marriage (December 31, 1930) : "For all men, of every condition and in whatever honorable walk of life they may be, can and ought to imi-tate that most perfect example of holiness, placed before man by God, namely, Christ our Lord, and by God's grace to arrive at the summit of perfection:" Hence, we see that men, women, and children, of every age, condition of society, and state of life not only can but should ascend the mountain of perfection even to its lofty summits. And they have done so. Some, like King Louis of 95 AUGUSTINE KLAAS France or Henry Of Germany, Queen Elizabeth of Hun-gary, Chancellor Thomas More of England or the lowly Benedict Labre of France, have been declared officially to have reached a heroic degree of perfection. Many more, like Matt Talbot, the lumberyard worker; Jerome Jaegen, the banker; Anna-Maria Taigi, the housewife; Frederick Ozanam, the professor; and Guy de Fontgalland, the pupil, have not yet been canonized. Tens of thousands more have their lives of heroic perfection writtdn only in the Book of' Life!. If the laity have a.strong invitation to strive for perfec-tion, the clergyhave a~command to seek that perfection implied in their high vocation. The Canon Law of the Church declares that "clerics must lead an interior and exterior life holiertha'n that of the laity and give thes~ the good example of virtu'e and good works." The .Bishop must see to it "that allclerics receive.~frequently the Sacra-ment of Pen;ince to be purified of their faults; that each day they apply themselves duriffg a certain length of time to the exercise of mental prayer, visit the Most Blessed Sacrament, recite the beads in honor of the Blessed M6ther of God, and make their examination of conscience . . . " (Cf. Canons 124-127). These-are essential spiritual practices leading directly to that high spiritual perfection demanded of the priesthood by.Christ and His Church., No one~ can read the ',Exhortation to the Catholic Clergy" of Pius X or.the Encyclical of Plus XI on the Priesthoodwithout being con-vinced of the necessity of perfection for the clergy. Their sublime calling to be "other Christs," their daily ministry 1Canon Arendzen raises an interesting question in The Clergg Review for October, 1941, p. 248. He wants to know whether the Church has ever canonized a married saint, apar~ from martyrdom? By married person he means one who ,actually lived in conjugal life till death, not widowers or widows, or persons who, though m~rried. lived as brother and Sister, at least for many years. If the answer is negative, it Would seem to indicate that abstinence from conjugal life is a prerequisite of heroic sanctity, or at least of canonization. What do our readers think about it? 96 PERFECTION AND THE RELIGIOUS of offering the Holy Sacrifice and of dispensing the Sacra-ments to the faithful requires much more than ordinary holiness of life. indeed, St. Thomas says that to serve Christ - in the Sacrament of the Altar "a greater interior sanctity is required than even the religious state demands." Then, too, effectiveness in apostolic work is altogether bound up with spiritual perfection. The Cur~ of Ars brought an averag~ of three hundred penitents a day to his confessional, not so much by eloquence of sermon or exactitude of litur-gical function as by his eminent personal holiness. So important is perfection for the clergy that theologians speak of a "state of perfection" for him who has the plentitude of the priesthood, the Bishop: his consecration presupposes in him a high degree of perfection already attained. Religious also are said tO be in the "state of perfection," that is, the state of perfection to be acquired. Religious are not necessarily perfect when they enter into the religious life, but they have the obligation to strive for perfection; they must put forth an honest effort to attain to it. The Canon Law of the Church defines the religious state as "the firmly established manner of living in community, by which the faithful undertake to observe not only the ordinary pre-cepts but also the ~vangelical counsels, by means of the vows of obedience, chastity, and poverty" (Canon 487), ~and declares that "each and every religious, superior as well as subject, is bound to tend toward the perfection of his state" (Canon 593). Hence, perfection is the specialty of reli-gious, the object and goal of their whole lives. They must strive earnestly for it, according to their particular institute and rule. Indeed, to refuse outright to do so, cannot-be excused from sin. The nature and limits of this obligation upon religious to strive for perfection will be discussed in a later section of thi~ article. This, at least, is true: there is AUGUSTINE KLAAS no state of life in which perfection is easier of attainment,. since in the religious life so many obstacles t6 it are removed and so many efficacious means to achieve it ~are provided. Hence, .it is not at all surprising to note the preponderance of religious who have been raised to the honors Of the altar. Statistics show that of the one hundred and forty-six saints canonized between 1600 and 1926, one hundred and ten were religious~. In a world-wide radio broadcast on Febru-ary 12, 1931, Pope Pius XI addressed to the religious of the Whole world these encouragin~ words on the excellence Of the religious life: "Sfriving after thebetter gifts and observing not only ' the precepts but also the wishes and counsels of the Divine King and Spouse by the faithful observance of your holy vows and by the religious discipli.ne of your entire lives, you render the Church of God fragrant with the odor Of vir-ginity, you enlighten her by your contemplations, you support her by your prayers, you enrich her by your knowl-edge and teaching, you daily perfect and strengthen her by your ministry of the word and by the works of your apos: tolate. Therefore, as you are partakers of a truly heavenly and angelical vocation, the more precious the treasure you carry, the,more careful watch you must keep, so that you do Got only make. your vocation and election certain, but also .that in you, as in most faithful and devoted servants, the Heart of .the King and Spouse may find some consolation and reparation for the infinite offenses and negligences with which men requite His ineffable love." II. Perfection, In General Perfection, then, is for the layman, the cleric, anti in a peiuliar way for the religious. Whatever may be the pre- 2Incidentall~r. the first nun to be solemnl~r canonized b~i the Church was Saint Clare of Assisi. She died in 1253 and was canonized in 1255. Her feast is celebrated on August 12. PERFECTION AND THE RELIGIOUS cise nature of the obligation and invitation to perfection, it is certain that perfection is possible for all. and strongly urged upon every one without exception. Does this mean that perfection is manifold? Is there one kind of perfection for the layman, another for the priest, and still another for the religious? By no m~ans. Perfection is one. Essentially, perfection is the sameforall. It is the same as to object and general means. What differences occur, are only incidental, a matter of different specific means employed, a matter of different circumstances, environment, and opportunity. Nor do religious orders and dongregations differ essentially as to the perfection for which they strive, each in its own particular way. Basically, the perfection of Francis of Assisi, Benedict, Dominic, or Ignatius Loyola does not differ from that of Theresa of Avila, 2oan of Arc, Sophie Barat, .Pius the Fifth, Charles Borromeo, John Vianney, Thomas More, or Francis de Sales. There are many lanes and many types of ~ars On the lanes and various travellers in the cars, but there is only one broad highway of perfed-tion leading to God. What is the nature of this common essential perfec-tionmperfection in the strict sense--sought after by lay-man, priest, and religious alike? A simple illustration or two will help to clarify our ideas. A watch is perfect when~ it fulfills the purpose for whic~ it was made, namely,, to tell the correct time. This it will unfa!lingly do if all its parts are in place and if it functions exactly. Presupposing the parts, a watch's perfection lies mainly in its functioning, in its faultless activity. Not that a perfect watch must always be running. It must however be capableof running per-fectly, capable of achieving its purpose, the telling of ,the exact time. Hence, we may say that the perfection of a watch consists in its habitual disposition to' function so as 99 AUGUSTINE KLAAS to unerringly tell the time. Or consider the student. The purpose of the student is to acquire the knowledge and intellectual proficiency demanded by the academic degree he is seeking. Granted that he has talent, sufgicient health, books, and other necessary acquirements, he will secure this kriowledge and consequently his degree by his activity,, his mental activity reflection, study, and research. And, other things being equa.1, the more develof0ed and precise his intellectual activity~ is, the .more perfectly will he achieve his purpose, the acquirement of knowledge and his degree. The perfection of the student therefore consists mainly in his intellectual activity. This does not mean that he ceases "to be a student the moment he stops studying, for he remains a student even though he '. sleeps~-of course, at-the proper time and place! What~makes him a student is an acquired disposition, a habit of intellectual activity in the pursuit of knowledge. The m6re perfect his mental habit and activity are, the more perfect a student will he be and the more per, fectly .will he .acqui/e knowledge and his degree. The purpose for which God. made man is that~ ulti-mately man be united to God in the enjoyment of the beatific vision in heaven. Now, this union admits of degrees. It will be more perfect in proportion as-sancti, lying grace is gr~eater in the soul when man comes :to the end of his earthly life. Thus, practically speaking, man's~per~ fection in this life consists in maintaining and increasing sanctifying grace in his soul, so that this life of grace may grow more and more "to perfect manhood, to the mature measure of the fulness of Christ" (Ephesians 4:13). How is this sanctifying grace increased in the soul? In two ways: first, by the worthy reception of the sacraments, which of themselves, as God's instruments for imparting grace,---ex, opere operato, as the theologians say,mincrease 100 PERFECTION AND THE RELIGIOU6 sanctifying grace in the soul; and secondly, by our activ-ity, bex opere operantis which can merit an increase of sanctifying grace. Like .that of the watch and student above, our perfection will consist principally in our activity. But what kind of activity? Not necessarilyphysical activity, for the Brother who excels as an athlete will not inevitably be more perfect than the Brother bound by paralysis to a wheel-chair. Neither does perfec~tion consist in mere intellectual activity, since Sister Mary Sapientia hugging her doctorate of philosophy is not necessarily more perfect than Sister Mary Martha hugging her pots and pans in the kitchen. Possibly Anna-Maria Taigi, that incom-parable plebeian housewife and mother, was more perfect than her learned confessor, and Guy de Fontgalland than some of his professors. Perfection does not consist in physi-cal prowess or intellectual acumen; perfection is concerned principally with will activity, that is, moral activity, the doing of good. And this moral activity is not merely natural: many pagans in the modern world do an immense amount of good but they are far from the perfection we are speaking of. When we speak of perfection we mean super-natural moral activity, that will activity which presupposes sanctifying grace in the soul and has the assistance of actual grace in its performance. Furthermore, perfection does not mean a bare minimum of doing good, but the utmost in quantity and quality, according to our capacities of nature and of grace, according to our circumstances of time, place, and opportunity. By frequent acts of doing good we merit an increase of sanctifying grace in the soul. By frequent acts of doing good a stable disposition or readiness" to do good. is formed, which in turn facilitates further good acts. Hence,- spiritual perfection may be defined as fi habitual supernatural disposition or readiness to accomplish as much good as one's IOL . AUGUSTINE KLAAS capac.ities and opportunities permit. By the' acts that flow from this disposition, by doing the maximum good, we achieve our life's purpose, the maximum growth of sancti-fying- grace in our souls and ultimately a greater union with God in the happiness of heavens. In heaven alone shall we ac.complish good to the t:ult extent of our capacities of nature and of grace. On earth, only two persons have done so, Jesus Christ, because He was the God-Man, and the Blessed Virgin, by special privi-lege. Ordinarily, however, it is impossible to realize this supreme ideal of perfection. In fact, it could be heresy to say that it were possible, for Catholic theology teaches that without a special privilege we cannot abstain for a lengthy period of time from committing at least semi-deliberate venial sins, that is,.sins of frailty and surprise, and hence, to that extent, we shall always fail to do our full measure of good. To the end of our lives we shall ever sincerely pray "forgive us this day our trespasses." The Church has condemned repiatedly the doctrine of an entirely~ sinless perfection in thisworld, as was taught by Pelagius, Molin0s, and others. On the other hand, the Church has also con-demhed in no uncertain terms the Alumbrados and the Qaietists for maintaining that we can arrive at such a state of lofty perfection that, overflowing~ with divine grace, we can neither progress nor regress any more in the spiritual life. Now, if there are limits to our sinlessness and limits tff our positive capacity for doing good, we can never accom-plish all the good of which we are theoretically capable: we can never reach the ideal norm of perfection. Neither did the saints attain tO it upon this earth. What, then, does aFor a fuller development of these ideas, confer Zimmerm~nn, Otto, S.J., Lebrbacb dee Aszetik, Herder, 1932, p. 16 ft. 102 DERFECTION AND THE RELIGIOUS perfection in this life really mean? It means an ~ver closer approximation to the ideal, the getting as near to the ideal as is humanly possible with the measure of God's grace.- given to us. This is exactly what the saints did. It means negatively, the avoidance of. deliberate venial sins and the greatest possible avoidance, of imperfections and semi-deliberate venial sins; and positively, the utmost perform-ance ofall good, whether¯ of precept or of counsel. Coun~ sel, of course, as here understood, is not restricted to the evangelical olaes of poverty, chastity, and obedience, but is taken in its w~dest sense, as referring to anything not of obligation: for example, to hear Mass on Sunday is a pre-cept, but to hear Mass on an ~ ordinary week-day may be a counsel for a particular individual. There is now no ques-tion of ~mortal sin. The ,battle against fully deliberate venial sin has been won, though occasional lapses may still . occur. Imperfections and semi-deliberate venial sins are avoided as much as possible. God's commandments and precepts, and above all. His counsels are faithfully carried out as far as is humhnly possible with the aid of God's grace in our particular position and circumstances of life. Hence, practically speaking, spiritual perfection consists in the habitual disposition and readiness of soul tO avoid imper-fections" and semi-deliberate venial sins as much as possible and, presupposing the observance of the precepts, in the utmost carrying out of the counsels, according to one's par-ticular circumstances of life and measure of God's grace imparted. This common perfection, sought after so earnestly by priests, religious, and laity, cannot be computed mathe-matically; it will vary with the individual, according to the many factors involved. ~lust as we cannot estimate the heroic perfection of the canonized saints relative to each 103 AUGUSTINE KLAA8 other or indeed to uncanonized ones, so we cannot estimate the perfection of individuals on this earth, except in a very general way: Perhaps spiritual perfection may be com-pared to exquisite perfume; individuals to vials. The vials are of various types, colors, capacities, artistic designs, and values: the excellent perfume in them is of almost countless blends, some very rare and costly. All, however, have a quality in common; all give forth the sweet fragrance of perfection, so pleasing to God and to. man. Perfection, as we have said, consists mainly in activity. Now, spiritual activity implies the possession and exercise of the virtues. Among the varied combination of virtues found in persons striving for perfection, is there one which always predominates? Is there one virtue which rules all the others like a queen and may be called the essence of perfe.ction? (To be continued) ANNOUNCEMENT After the publication of the first issue of REVIEW FOR RELIGIOUS, we received many kind letters ofcommendation. We tried to answer ¯ each.letter, but we found that impossible. We wish to take the pres-ent occasion of thanking all who have sent us encouragement and suggestions. When the ,January issue was published, we printed what we con-sidered an amply sufl~cien~ number to satisfy all requests for back numbers and sample copies. But our supply was soon exhausted. However, we have arranged for a reprinting, and we shall soon be ablk to satisfy those who wish their subscriptions to begin with Volume 1, Number 1. --THE EDITORS. 104 RecornrnendecJ Spiritual Books THE PRESENT list of spiritual books and those that will follow from time to time are designed to be of practical assistance to religious, who by rule and inclination do a considerable amount of spiritual reading each year. The lists will include the spiritual classics of the past and also those more modern sl~iritual books which are of greater worth to religious. Only works written in English or that have been translated into English will be listed. Communities that are gradually building up a spiritual library will find in these guiding lists that fundamental nucleus of worthwhile books that must be the foundation of any spiritual library. No attempt was made to make this list complete, as it will be added to periodically. The books listed are for genera/, spiritual reading, unless otherwise indicated. Another list for general use will appear in an early issue of the REVIEW; and these will be fol-lowed by lists of a more specialized nature, for example, books for young religious, for more mature religious, meditation books, books on higher prayer, and so forth. Suggestions will be welcomed. In citing the books, it was deemed sufficient to give the name of the author in alphabetical order, the yearof his death if he is no loriger living, and the title of the book. Occasionally a short com-ment is added. Publishers are not mentioned, as these books can be procured through any large publishing house or bookstore. Read-ers may find it helpful to make a card-index list of these authors, as this can be conveniently augmented. I would suggest to those who are beginning a library to purchase the more modern books first, and then add the older classics progres-sively. Specifically, I would recommend starting with the following authors: Goodier, Leen, Marmion, Maturin, Mother Loyola, ~Plus, Pourrat, Saudreau, and Tanquerey. Of course, spiritual books per-tinent to one's own order or congregation will generally be given the ~reference in any library. Small communities that cannot afford a large library might obtain the advantages of such a library by pooling resources with other houses, and establishing some practical circulating system. ---~UGUSTINE KLAAS, S.J. 105 RECOMMENDED SPIRITUAL BOOKS ADAM, KARL The Spirit ,of Catholicism. Christ Our Brother. The Son of God. All excellent books for inspiration. ALPHONSUS LIGUORI, SAINT (1787) Ascetical Works, transJated by Grimm. 12 vols. AUGUSTINE, SAINT (430) The Confessions, edited by Dora ¯Roger Huddleston. Readings from St. Augustine on the Psalms, edited by Jos. Rickaby, S.J. The Teachings of St. Augustine on Prayer and the Contempla-tive Life, by Hugh Pope, O.P. BASIL, SAINT (379) Ascetical Works, edited by W. Clarke. 1 volume. These works describe the fundamental principles of monastic asceticism. BENEDICT, SAINT (543) The Rule of St. Benedict, translated with an introduction by Cardinal Gasquet. .The Rule of St. Benedict: A Commentary, by D0m Paul De-latte. Benedictine' Monachisrn, by Dom Cuthbert Butler. BERNARD, SAINT (1 153) Treatise on Consideration. translated by a priest of Mount Melleray. Treatise on the Love of God, translated by R. Terence Connolly. The Steps of Humility, translated by G~ B. Burch. The Life and Teachings of St. Bernard, by A. 3. Luddy, O. Cist. (Expensive.) Plus XI, in an Apostolic Letter recommended the reading of St. Bernard to religious. BLOS!US, ABBOT LOUIS, O.S.B. (1566) Spiritual Works. 6 volumes. ~ BONAVENTURE, SAINT (1274) Holiness of Life, edited by Ft. Wilfrid, O.F.M. Franciscan View of the Spiritual and Religious Life,mthree ,treatisds of St. Bonaventure, translated by P. D. Devas. Meditations on the Life of Christ, translated by Sister M. Em-manuel, O:S.B. (Excellent Fianciscan meditations, but of doubtful authenticity.) The works of St. Bonaventure were also recommended by Pius XI. 106 RECOLLV~NDED SPIRITUAL BOOKS BRUYERE, MADAME CECILIA (1909) Spiritual Life and Prayer. CABROL, ABBOT ~'-'ERNAND, O.S.B. Liturgical Prayer, Its History and Spirit. The Mass, Its Doctrine, Its History. The Year's Liturgy: Volume I, The Seasons; Volume II, The Sanctoral. CATHERINE OF SIENA, SAINT (1380) The Dialogue, translated by A. Thorold. Letters, edited by V. D. Scudder. CHAOTARD, JOHN B., O. CIST. (1936) The True Apostolate, translated by F. Girardey,C.SS.R. (On the relation of spiritual life to apostolic activity.) FABER FREDERICK W. (1863) Bethlehem. At the Foot of the Cross. All for Jesus. The Creator and the Creature. The Blessed Sacrament. Growth in Holiness. The Precious Blood. Spiritual Conferences. Faber's works are devotional and acutely psychological. FARGES, MSGR. ALBERT The Ordinary Ways of the Spiritual Life. (One of the best treatises on ascetical life.) FRANCIS DE SALES, SAINT (1622) Library of St. Francis de Sales. 7 volumes. St. Francis is the patron Saint of spiritual writers. His works were also recommended to religious by Plus XI. All religious should read them. FRANCIS OF ASSISI, SAINT (1226) The Wdtings of St. Francis of Assisi, translated by P. Robin-son, O.F.M. The Little Flowers of St. Francis of Assisi. The Ideals of St. Francis of Assisi, by H. Felder, O.M.Cap. GARRIGOU-LAGRANGE, REGINALD, O.P. Christian Perfection and Contemplation, translated by Sister M. Timothea, O.P. (One of the most widely discussed books in recent years.) GASQUET, F.AIDAN CARDINAL (1929) Religio Religiosi, (On the purpose and end of the religious life.) GAY, BISHOP CHARLES (1892) Christian Life and Virtues. Religious Life and Vows. 107 RECOMMENDED SPIRITUAL BOOI~ GOODIER, ARCHBISHOP ALBAN (1939) The Public Life of Our Lord Jesus Christ. 2 vols. The Passion and Death of. Our Lord Jesus Christ. Ascetical and Mgstical Theologg. The Life that is Light. 3 vols. (Meditation Outlines.) The Meaning of Life, and Other Essags." Witnesses to .Christ: Studies in the Gospels. Jesus Christ, the Son of God. Jesus Christ, the Model of Manhood. A More Excellent .Wag. (A ~pamphlet.) The School of Love. The Prince of Peace, Meditations. The Crown of Sorrow, Meditations~ Fiftg Meditations on the Passion. The Risen Jesus, Meditations. GOURAUD, MSGR. ALSlME. A Return to the Novitiate. (For monthly recollection.) GUARDINI, ROMANO The Spirit of the Lit~rgg. The Church and the Catholic. Sacred Signs. HEDLEY, BISHOP JOHN (19,15) The Holg Eucharist. The Light of Life. "['he Spirit of Faith. Wisdom from Abooe. Our Divine Saviour and Other Discourses. Lex Levitarum. or Preparation for the Cure o( Souls. A Spiritual Retreat for Priests. : A Spiritual Retreat for Religious. A Retreat: Thirtg-Three Discourses. IGNATIUS LOYOLA, SAINT (1556) The Spiritual Exercises. The Spiritual Exercises of ~St. Ignati'us, translation and commen-tary by J. Rickaby, S.J. The Spiritual Exercises of St. Ignatius, .with commentary by A. Ambruzzi, S.J. A Companion to the Spiritual Exercises of St. Ignatius, by A. Ambruzzi, S.J. JANE FRANCES DE CHANTAL, SAINT (1641 ): The "Spiritual Life. JOHN OF THE CROSS, SAINT (15 91 )' Complete Works. translated and edited by E. Allison Peers. 3 vols. (For mature religious.) 108 RECO/vIMENDED SPIRITUAL BOOKS JUERGENSMEIER, FRIEDRICH The Mystical Body of Christ as the Basic Principle of Religious Life. (A complete treatise on the spiritual life in terms ¯ . of the Mystical Body.) KEPPLER, BISHOP PAUL WILHELM (1926) " More Joy. On Suffering. LALLEMANT, LOUIS, S.3. ' (1635) Spiritual Doctrine. (For mature religious.) LEEN, EDWARD, C.S.SP. Progress through Mental Prayer. In the Likeness of Christ. The Holy Ghost and His Work in.Souls. Why the Cross? The True Vine and Its Branches. All are highly recommended. LOYOLA, MOTHER MARY (1933 The Child of God. Confession and Communion. Trust, A Book of Meditations. Welcome! Holy Communion: Before and :~fter. Hail Full of Gracer. Thoughts on the Rosary. With the Church. 2 vols. CoramSanct~simo desus of Nazareth. Heavenwards. MARMION, ABBOT COLUMBA, O.S.B. (1923)~ Christ the Life of the Soul. ,~ Christ in His Mysteries. Christ the Ideal o~ the Monk. Sponsa Verbi. The Way of the Cross. Words of Life on ~he Margin of the M~ssal. Sayings of Abbot Marmion, edited by Mother Mary St. Thomas. Certainly one of the greatest spiritual masters. MATURIN, BASLE WILLIAM. (1915) Self-knowledge and Self-discipline. Some Principles and Practices ~of t,h.e Spiritual ,Life. Laws of the Spiritual Life. Practical Studies on the Parables. MESCHLER, MAURICE, S.J. (1912) ~ Three Fundamental Principles of the Spiritual Life. Life of Our Lord desus Christ, in Meditations. 2 x~61s.' The Humanity of desus. St. doseph. The Gift of Pentecost. RECOMMENDED SPIRITUAL BOOKS MULLALY, CHARLES, J., S.J. Spiritual ReHections for Sisters. 2 volume series. NEWMAN, JOHN HENRY CARDINAL (1890) Favorite Newman Sermons, selected, by Daniel M. O'Con-nell, $.J. Heart to Heart: a Cardinal Newman Pra~lerbook, compiled by same. Kindhj Light: a Second Cardinal Newman Pra~lerbooh, com-piled by same. The Spiritual Le.qac.u of Newman, by William Robert Lamm. S.M. (A splendid synthesis of Newman's spirituality.) POURRAT, PIERRE Christian Spirituality. 3 vols. (A basic work; the only history of spirituality in English. The final fourth volume has not yet appeared in translation. A "must'; book. for serious study. Rather expensive.) PLUS, RAOUL, S.J. God Within Us. Living with God. Reparation. In Christ Jesus. Radiating Christ. The Eucharist. How to Pra[t Alwa[ls. How to pra[t Well. Facing Life---Series I: --Series H: Christ in His Brethren. The Folly of the Cross. " The Ideal of Reparation. Mary in Our Soul-life. Baptism and Confirmation. Meditations for Religious. Holiness in the Church. Progress in Divine Union. Meditations for Young Men. Meditations for Young Women. Dust, Remember Thou Art Splendor. RODRIGUEZ, ALPHONSUS, S.J. (1616) Practice of Perfection and Christian Virtues, translated by J. Rickaby, S.J. (Also recommended to religious by Plus XI.) SAUDREAU, MSGR. AUGUSTE The Degrees of the Spiritual Life. 2 vols. The Wail that Leads to God. The Life of Union with God. The Ideal of ~he Fervent Soul, These books cover all phases of the spiritual life; originally de-livered as instructions to nuns. SCARAMELLI, JOHN, S.J. (1752) The Oirectorium Asceticum, or Guide to the Spiritual Life'. 4 vols. 110 RECOMMENDED SPIRITUAL BOOKS TANQUEREY,ADOLPHE, S.S. (1932) Doctrine and Deootion. ~ The Spiritual Life. (This is the best'systematic work on ascetical theology in English. It is used as a text-book in some colleges. A "mus.t".) THERESA OF AVILA, SAINT (1582) Complete Works, translated by L~wis, edited by B. Zimmer- .man, O.C.D. (For mature religious.) THERESA OF LISIEUX, SAINT Autobiography. THOMAS A KEMPIS (1471) The Imitation of Christ. Groote or others.) (1897) (Sometimes attributed to Gerard THOMAS AQUINAS, SAINT (1274) Apology for Religious Orders. Religious State, Episcopate and Priestly Office. The Commandments of God. The Three Greatest Prayers. On Prayer and Thb Contemplative L~fe. These books must be studied, not merely read. TISSOT, JOSEPH (1894) The Interior Life Simplified. ULLATHORNE, BISHOP WILLIAM B. (1889) The Endowments of Man. Groundwork of theChristian.Virtues. Christian Patience. VONIER, ABBOT ANSCAR, O.S.B. (1938) Christ the King of Glory. A Key to the Doctrine of the Eucharist. The New and Eternal Covenant. Death and Judgement. The Life of the World t~ Come. The Angels. The Divine Motherhood. WILL)~M, DR. FRANZ The Life of desus Christ. Mary the Mother of Jesus. These books place Christ and His Blessed Mother against a background of Jewish life and customs, minutely but interest-ingly described. 11.1. The Doct:rinal Le!:!:er ot: Leo I on !:he Incarna!:ion Cyril Vollert, 8.3. THE recurrence of the Feast of the Annunciation centers our attention on an event which is never very far from the consciousness of a religious. It is the most astounding event that ever took place on this earth, the Incarnation of the Son of God. We shake our heads help-lessly when we try to appreciate what happened that day. It is too vast for the imagination to picture, too tremendous for the mind to grasp. How can we understand, with our feeble intellects, a Being who is both God and man? How can human language explain such a fact? Here, if any-where, we have need of a teacher, an interpreter. And such alone is the Church. He who will not hear the Church will go astray. No wonder, then, that throughout these two thou-sand years those who reject the Church reject this truth or, impatierit with God's revelation, pare down the truth to fit their own narrow minds. Some have insisted thai the Ttiing is impossible; and therefore Christ is only God, not man; or He is only man, not God. Others have taught that Christ was not a single Person, but two persons, God with His own divine nature, man with his own human nature. Still others, rebelling against this absurdity, and seeing in Christ only a single Person, concluded that He could have only one nature; and so, while before God became man there were two natures, one divine and one human, after the union of the two the human nature was swallowed up in the divine. Such was the notion of an ignorant and opin-ionated old monk, Eutyches by name, who in the fifth cen- 112. LEO I ON THE INCARNATION tury started a heresy which caused a theological hurricane in his own day, and which, with variations, still persists. But by the Providence of God the See of Peter was at thatl, turbulent moment Occupied by a saint and a learned theologian, Pope Leo I. Upon receipt of a full report of the error of Eutyches and the commotion stirred up by his heresy, Leo wrote a doctrinal letter about the matter to Flavian, then Bishop of Constantinople. In this letter the Pope set forth the truth in a statement so clear and exact that the Bishops assembled at the General Council of Chal-cedon a few years later acclaimed with enthusiasm. "Peter himself has spoken by the mouth of Leo"; and, "whoever does not accept the letter of our sainted Bishop Leo is a heretic." This is the famous dogmatic epistle or so-called "Tome" of Pope Saint Leo, an epistle justly cele-brated as one of the most important documents ever penned by a Roman Pontiff. In the conviction that the golden words of Leo are too precious to remain locked up in the Latin language and stored away in Volumes thumbed only by theologians and research scholars, the editors ~)f this REVIEW have desired that the principal sections of this letter be made available in an English translation. The rest of this article is devoted to such an attempt. St. Leo's Letter . All the faithful knowthe creed by which we profess belief in God the Father Almighty and in Jesus Christ His only Son, our Lord, who was born by the Holy Spirit of Mary the Virgin. By these'three propositions the machina-tions of almost all the heretics are thwarted. For belief in the omnipotent Father points out the Son, who is co-eternal ¯ with the Father and in nothing differs from the Father. because He is God born of God, Omnipotent of Omnipo- 113 CYRIL VOLLERT tint, Co-eternal of Eteraal; not later in time, not less 'in power, not Unequal in majesty, not divided in essence: And this same eternal, only-begotten Son of the eternal Father Was born by the Holy Spirit of Mary the Virgin. His birth in time, however, has taken nothing from that other divine and eternal birth from the Father; nor did it add anything, but was wholly contrived .for the redemption of man, who had been ensnared; for its purpose was to conquer death, and by its power to overthrow the tyiann~r Which the'devil exercised over death. We could not overcome the author of sin and death, unless He whom neither sin could besmirch nor death hold captive had taken.up our nature and made it His own. And so by the power ofthe Holy Spirit He was conceived in the Womb of His Virgin Mother, who gave birth to Him without hurt to her viriginity, just as she had conceived Himi without loss of the same. But we must take care not to misunders~tand this birth, which is so uniquely wonderful and so wonderfully unique. The nature proper, to the human race was not takefi away, by this new and unheard of procreation. The Ho~ly S16iri~, it is true, gave fruitfulness to the'Vir~gin, but the real body of the Son was derived from (he bod~r of the Mother. And so "the Word was made flesh, and"dwelt among hs"; .that is, the Wisdom of God built a house in the flesh which He took from a human being, and which He animated with a rational soul. ~ Thus, then, with everything pertaining to both of these natures and: substances remaining intact and coming together in one P~rson, lowliness was taken over by Majesty, weakness by Strength, mortality by Eternity. In order to pay the debt of our deplorable state, an inviolable nature was united to one that could suffer, so that one and the same Mediator between God and man, the man Jesus 114 LEO I ON THE INCARNATION Christ, could die according to one nature, even though in the other He could not die. Such was the remedy suitable to our distress. Therefore the true God was born with the complete and perfect nature of a real man, whole and entire in His own divinity, whole and entire in our humanity; in our humanity, I mean, such as the Creator made it in the beginning. This nature Christ assumed in order to restore it. The Son of God, then, has come upon our lowly earth, descending from His celestial throne without quitting the glo~ of His Father, heralding a new order of things, with a birth that is utterly unique. A new order: that is to say, He who is invisible in His own nature, has become visible in ours; He who is incomprehensible has will'ed to be com-prehended; He who exists before all time began to exist in time; the Lord of the universe, veiling His ihfinite majesty,. took the form of a servant; God incapable of suffering did not disdain to become a suffering man; God immortal did not refuse tO submit to the laws of death. And His birth was unique: for undefiled virginity, without experiencing con-cupiscence, has furnished a body of flesh. He received human nature from His Mother, but assumed no sin. But His miraculous birth does not make the human nature of our Lord ~lesus Christ, born of a Virgin, different from ours. For He who is truly God is also truly man; and although the lowliness of man and the sublimity of Deity are con-joined, there is nothing contradictory in this union. For just as God is not changed by the mercy which caused Him to become man, so neither is His humanity absorbed by His divine majesty. Each of these .natures, though in union with the other, performs functions proper to itself: ~the. Word does that which belongs to the Word, and the flesh does that which belongs to the flesh. One of these is resplend-ent with miracles, the other succumbs to injuries. And 115 CYRIL VOLLERT just as the Wor~l does not relinquish equality with the glory of the. Father, the flesh does not surrender the nature belonging to our race. One and the same Person, as we cannot repeat too often, is really the Son of God and really the son of man; God, because "in the beginning was the Word, and the Word was with God, and the Word was God"; man, because "the Word was made-flesh and dwelt among us"; God, because "all things were made through Him, and without Him was made nothing"; man, because he was "born of a woman, born under the Law." His birth according to the flesh is proof of His human nature, birth from a Virgin is a sign of His divine power. Surely when He says, "I and the Father are one," He is not speaking of the same nature as when He says, "the Father is greater than I." In a word., then, although in our Lord Jesus Christ. there is only one Person, who is both God and man, the lowliness which He~ has in common with us is from a dif-ferent source than the grandeur which He has in common with the Father. From us He has the humanity in which He is inferior to the Father, from the Father He has the divinity in which He is equal to the Father. ' This,. then, is the faith in which the Catholic Church lives, in this she grows: we believe that in Christ Jesus there is neither humanity without true divinity, nor divinity without true humanity. ~ Such in part, and without any indication of the sec-tions omitted, is the authoritative dogmatic letter written by Pope Leo I, on the 13th of June, 449. Several General Councils later incorporated some of its phrases into infallible pronouncements which in the face of heretical, opposition defined-the true. doctrine concerning Christ as revealed to the world byGod. 116 ¯ Prot:ession ot: a Novice in Danger of: Deat:h Adam C. Ellis, S.~I. pOPE Saint Pius V, a member of the Order of Preachers, issued a Constitution called Summi" Sacerdotii on August 23, 1570, whereby he allowed any novice of the second order of Dominican nuns who was in danger of death ~to make her religious profession, even though she had not completed her canonical novitiate.His motive in doing so, as stated in the Constitution, was to provide spiritual consolation for the dying novice who would otherwise be deprived of the merit of the religious profession inheaven. To the onovice thus professed at the hour of death he fur~ thermore granted all the indulgences and Other favors which the professed nuns enjoyed in the same dircumstances, and added a plenary indulgence to be gainedat the moment 6f death. By reason ~f the communication ot~ privili~ges wiaich existed between the first and second orders of St. DominiC, this favor of Saint Pius V was extendedto the first order of Friars Preachers. Later on othe~r~religious institutes obtained the same favor from the Holy See by special indult or by way of. approval of their constitutions in which it was con-tained. Pope Pius X extended this privilege to all novices of every religious order or congregation or religious society by the Decree Spirituali Consolationi of September 3, 1912, which was published by the S. Congregation Of Religious on September 10, 1912. This Decree laid down detailed regulations regarding the profession tO be made by a novice at the hour of death and regulated its effects: 117 ADAM C. ELLIS The new Code of Canon Law, which was promulgated in 1917, made no mention of the aforesaid privilege; hence the question was raised whether it was still in effect. At a -.,plenary session Of the Eminent Cardinals who form the S. Congregation of Religious, held on December 29, 1922, it was decided that the privilege still existed, and the pro-visions for this profession established by Pius X were repeated with certain additions, .and approved by Pius XI on December 30, 1922,. and ordered published the same day. We shall give the text of this document of the S. Con-gregation of Religious with a brief explanation of each point. In everg order, congregation, religious societg, or mon-asterg of men or women, likewise in institutes in which common life is observed although Oows are not taken, henceforth it is allowed to admit to profession, consecration or promise, according to the rules and constitutions, novices or probationers who, in the opinion of a doctor, are so gravely ill that they are considered to be at the point of death, even though they have not completed the period of novitiate or probation. The privilege is general, and extends to all novices, not ~onty in an order or congregation or society in which vows are taken,, but also in institutes whose members live a com- .mon life without taking public vows, but who usually, according to their constitutions, make some form of conse-cration or promise of perseverance. The only condition laid down in the general grant is that the novice, in the opinion of a ,doctor, is sick unto death. However, in order that novices or probationers ma~l be admitted to the above-mentioned profession or consecration-or promise, it is necessary: I. That they shall have canonically begun their novi-tiate or probation. 118 PROFESSION OF A DYING NOVICE The text is the same as that issued by the S. Congrega-tion of Religious in 1912. Up to that time the terms "novitiate" and "probation," "novice" and "probationer" were used synonymously. In the Code, however, the terms "probation" and "probationer" have been omitted in favor of "novitiate" and "novice", which are used exclusively to indicate those who hax;e been admitted to the period of trial preceding the religious profession. Canon 553 tells us that the novitiate begins with the reception of the habit, or in some other manner prescribed by the constitutions. This is what is meant here by beginning the novitiate or probation canonically. Postulants have not as yet begun their canon-ical novitiat.e; hence they are excluded from the privilege in question. Such is the opinion followed in practice by the S. Congregation of Religious. 2. That the superior who admits the novice or proba-tioner to the pro[ession or consecration or promise mag be, not onlg the respective major superior to whom this power belongs bg reason of the constitutions, but also the actual superior of the monasterg or novitiate or house of proba-tion, or a delegate of ang one of these superiors. Under normal' circumstances only the superior indi-cated in the constitutions can admit a novice to the profes-sion of vows. UsuallTthis power is reserved by the consti-tutions either to the superior general or to major superiors such as provincials~or their equivalent. In the case of the novice who is at the point o.f death, the local superiorof the monastery or no;gitiate house also has this power. If time permits, however, it would seem proper to refer the case t~ the major superior. To admit to profession means to give the novice permission to make his profession. The superior who does so in the case of a novice at the point of death does ¯ not need to .refer the case to his. council or to the chapter. 119 ADAM C. ELLIS Even though the dying novice be outside the monastery or novitiate house, in a hospital or sanatorium, for instance, he may be admitted to his profession, so long as .he is a canonical novice. Superiors may delegate their power of admitting the dying novice to profession, either to some other member of their institute, or to any other religious or priest, e.g. to the superior or to the chaplain of a hospital. 3. That the formula of profession or consecration or promise shall be that in use in the institute outside the case of sickness; and the vows, if taken, shall be made without determination of time or of perpetuitg. The ordinary formula of the vows, consecration, or promise is to be used, without any reference to time. There-fore such terms as: "for three years," "for ever," "for my entire life," are to be omitted. 4. That the novice who made such a profession or con-secration or promise shall share in all the indulgences, suf-frages, and other graces which the trulg professed religious receive at death; the dging novice is moreover mercifultg granted in the Lord the remission of all his sins in the form of a plenarg indulgence. This provision of the original decree of Pius X has been incorporated into .the Code in canon 567, except for the plenary indulgence. Hence every novice shares in all the privileges and spiritual graces granted to his institute, and if he dies, even though he does not make the profession in question, he has a right to the same suffrage.s which are pre.: scribed for the professed. If the novice does make his pro-fession before death, he receives a plenary indulgence granted him by the Holy See. This plenary indulgence is enjoyed only at the moment of death, since Pius V expressly states this, and Plus X intended to grant this favor in the same way in which it was originally granted. 120 PROFESSION OF A DYING NOVICE 5. That this profession or consec?ation or promise shall have no effect other than to confer the graces' (favors) men-tioned in the precedingonumber. Hence: (A) If the no~2ice 6r probationer dies intestate after ~uch 'a profession or con-secration or promise, the institute cannot lay claim .to any of the property or rights which belonged to him. (B) If the novice recovers before the expiration, of the time required for his, noviceship or pr.obation, he shall be in exactly the same condition as if he had made no profession. Accord- .inglg : a) he may freetg return to the world if he wishes to do so; b) superiors can dismiss him; c) he must fill out the entire time prescribed in each institute for the novitiate or probation, even though it eJcceed one year; d) at the expira-tion of this time, if he perseveres, the novice must make a new profession or consecration or promise. ¯ The profession made by the novice at the hour of death is personal 'and conditional. If ,the novice dies, he enters eternity as-a true religious, and receivesthe same merit as any other religious by reason of his corisecration of himself to God. " I.f he recovers, the profession made has no, canoni-cal effect whatsoever. The novice is in the same condition as he was before be .fell ill, and consequently, he, on his part, must fulfill .all the requirements of the law for his subse-quent profession. He is canonically free to leave.the novi-tiate at any time, if he so desires: Superiors, on their part, may dismiss him as they may dismiss any other novic~. The entire purpose of allowing a novice to make his profession at the hour of death is to give him the spiritual consolation of dying as a religious. Finally, the Sacred Congregation declares that there is no objection to inserting the foregoing provision in consti-tutions of orders and congregations, if the institutes them-selves ask to do so~ i21 ADAM C. ELLIS The use of the privilege contained in the declaration of the S: Congregation given above does not depend upon its being inserted in the constitutions of an institute. All dying ¯ ~novices may be allowed the use of the privilege, even though it is not contained in the constitutions of their institute. But if the institute wishes to insert the provisions of this instruc-tion in its constitutions, it must first obtain the permission of the S. Congregation of Religious, which will grant it for the asking. PAMPHLET REVIEWS ~ We have received several booklets that are deserving of special notice in a periodical such as ours. A Novena to St. Francis Xavier is a series of reflections on salva-tion and missionary work, written especially for children. The Wag of the Cross, by a Maryknoll Missionary, is a manual for the Stations which is particularly interesting because the illustrations are artistic woodcuts representing the characters of the Passion as Chinese. For information about the booklets, write to The Maryknoll Bookshelf, Maryknoll P.O., New York. A Saintly Shepherd of Souls is a pamphlet life of the Venerable John Neumann, C.SS.R., the fourth Bishop of Philadelphia. Itcon-tains 47 pages of interesting and inspiring facts. The author is the Reverend Albert Waible, C.SS.R., Vice-Postulator ofthe cause of the Venerable Neumann. The pamphlet may be procured from the Mis-sion Church Press, 1545 Tremont St., Boston, Mass. 5 cents a copy: $3.50 per hundred. Besides the foregoing, we have received two booklets by the Right Reverend Raphael J. Markham, S.T.D. : Apostolate to Assist Dying Non-Catholics; and Apostolate of Prayer for S~roinarians. We hope to treat Monsignor Markham's messages at some length in future issues of THE REVIEW. 122 I eligious and 0t: he Decalogue Gerald Kelly, S,J. I1| T IS the imperative duty of the pastor to give his days I and nights to the consideration of it (the Decalogue) : and to this he should be prompted by a desire not only to regulate his own life by its precepts, but also to instruct in the law of God th~ people committed to his care." These very strong words are quoted from the most authoritative of all catechisms, Tl~e Catechism of the Council of Trent, (also called The Ro~an Catechism). The injunction is, of course, directed to pastors of souls: but it scarcely need be pointed out howap ipropr¯iate it is for all religious, even though they be n0~ pastors, or even priests. The per-sonal reason is applid~ble to all of us; the fact that we have embraced the life of t,he Counsels does not exempt us from a careful observance of: the Commandments, The apostolic reason is also apphc,able to a very large percentage of us. Comparatively few of us.are not called upon at one time or another to:give catechetical instruction. I. Content of the Decalogue One may state, therefore, without fear of contradic-tion that religious should study and meditate over the Commandments of God. But a further question might well be asked: What should they study? What ought they to know as an aid to their personal observance of the Deca-logue and as the proper and sufficient equipment for apos- ~tolic work, should they be called upon to catechize? ~Thi~s is an important practical question, and it can hardly be answered without a few preliminary remarks concerning the content, or subject-matter, of the Decalogue. 123 GERALD KELLY It is sometimes said that every Commandment, even though it be phrased negatively ("Thou shalt not") ,, really contains two sides, an affirmative and a negative. It com-mands some things and forbids Others. This statement is a step in the right direction. It helps to counteract a purely negative attitude toward God's law. But, though a step in the right direction, the statement does not go far enough. It stil! leaves the Commandments difficult to explain. It is, perhaps, better to say that each Commandment, even though phrased in a purely negative manner, really does three things: First, it indicates a whole field of virtuous acts which it is both natural and becoming for a human being to perform; secondly, it commands certain minimum essentials of.virtue necessary for preserving the dignity of a o human being; and thirdly, it forbids certain thoughts and acts which either mar or destroy thebeauty of human nature. In subsequent issues of~this REVIEW we shall give thor-ough explanations of these Various aspects of the Com-mandments., For the present purpose, each aspect can be illustrated by a brief reference to the First Commandment. At the beginning of the Decalogue, we find the expres-sion: "I am the Lord, thy God." This is rather the foun-dation of the Commandments than a part of any one of them. It expresses a great and fundamental truth from which the Commandments flow in logical,' natural sequence. Itpresents us with a sublime picture of reality.~ On the one hand is God, almighty, eternal, a being 0f supreme and infinite excellence, and the Creator of the world; on the other hand is man; a creature endowed with intellect and free will, produced entirely by God and depending absolutely on God for all the good that he is or has or does. One who appreciates this basic relationship between 124 THE STUDY OF THE DECALOGUE man and God will not find it difficult to conclude that man ought to acknowledge his. relationship. A whole-souled devotion to his Creator is a good thing for man; and-any: acts by which he can honor God are good and appropriate for him. Fit expressions of his place with referenc~ to God are such things as adoration, the prayer of petition,~ praise, or thanksgiving. If God should speak to him, man should listen reverently and should place the most absolute faith in His word and the most unhesitating trust in His promises and in His power, and so forth. Thus, even the first glance at the reality of God and man, shows a whole field of per-fection that it is appropriate for man to cultivate. That is What is mean~ by saying that each Commandment ir~dicates a sphere of virtuous acts that it is natural and becoming fdr man to perform. From the point of view of mere appro-priateness, there is no limit to this sphere of action; the more frequently and the more fervently man can thus honor God, the better it is, The only actual limit is man's small capacity and the fact that his other needs and duties in life must necessarily prevent him from spending his entire time in explicit acts of worship. Realizing now the fitness of man's worshipping God, We come to the Second point. Are all of these acts of wor-ship optional for man, or are some of them obligatory? The very law of nature answers the question. Man must per-form some of these acts of virtue; without some worship of God, he fails to live up to the dignity of his created human nature. So this is the second thing that the Commandment does: it prescribes the minimum essentials of virtue in this field, some acts of adoration, some prayer, and so forth. Finally, we come logically to the third aspect. If acts of divine worship are appropriate for human nature, and certain acts are obligatory, it follows that any acts which conflict with~ this fundamental law of worship are 125 GERALD KELLY unworthy of man. Thus, he is forbidden to give to a crea-ture the honor belonging uniquely to God, forbidden to worship God in an unbecoming manner. These prohibi- ¯tio, s form an important part of the Commandment, bht by no means the principal part of it. They are not even understood without some reference to the positive side. The foregoing brief analysis of the First Commandment illustrates the statement that each Commandment may-be considered under three heads: the virtue indicated; the vir-tuous acts.prescribed; and the vicious acts t:orbidden. With this divisidn clearly in mind, we are now in a position to take up the question: what should a religious study in regard to the Decalogue? II. What a Religious Should Know To reverse the order and begin with the prohibitions, all religious should have a clear, well-defined knowledge of those things in which they themselves are likely to be tempted. They should know what precisely is forbidden, and to what extent it is forbidden, .that is, whether a viola-tion would be a mortal or a venial sin. This degree of knowledge is necessary for personal peace of conscience, and it should be imparted bymeans of adequate instruction. The policy of leaving all personal perplexities of conscience to be solved by an occasional word from a confessor is not a sound one. Very often a person who has not received ade-quate instruction is unable to express his difficulty to the confessor or unable to appreciatethe congessor's advice, and this sometimes leads to long periods of racking and entirely needless doubt. Moreover, the policy of hedging when explaining moral obligations to religious, of confusing ascetical norms with moral norms, slight obligations with serious obligations, is also difficult to justify. It breeds false consciences and often enough is the cause of scruples. 126 THE STUDY OF THE DECALOGUE Of course, it may be said that many of the prohibitions of the Decalogue will not affect religious: they will be seldom or never tempted in some matters. However, there is the further fact that a large percentage of our religious do give catechetical instruction on the Commandments. Now, even the small Baltimore Catechism, treating of the First Commandment, lists suchforbidden things as these: making use of spells and charms; belief in dreams, spiritists. and fortune-tellers: presumption; despair. The ability to teach the First Commandment requires that one have a. dear, soundly-theologicalknowledge of~ what constitutes sin in these matters. And the ability to teach the other Commandments requires, among other things, that one know the difference bdtween such things as blasphemy, cursing, and profane words; between just anger and inex-cusable anger; between thoughts and actions which are directly against purity and thoughts and actions which are merely dangerous to purity. A teacher should know these differences, should know also what makes a sin of injustice, disobedience, hatred: and when such sins are venial, when mortal. One does nbt get these notions by intuition: nor do the simple ,definitions of the c~itechism furnish a sufficient knowledge fo~? the teacher, inregard to almost; every sin listed here, great theologians draw sharp distinctions. These distinctions can be known only when they are studied and competently explaine& As fbr the things prescribed by the Commandments, the same:limits may be set for the minimum essentials of knowledge demanded of the' religious. He should know precisely what is commanded, and. whether itis commanded under pain of serious or Venial sin. He should know these things f0i his own peace of conscience; he should know them as a necessfiry background for his teaching, in case he should ,be called upon to instruct others ~,' i27" GERALD KELLY All this is not intended to carry the inference that reli-gious need a confessor's knowledge of the Decalogue. Nor is it even insinuated that teachers of the catechism should give their pupils complete descriptions of all the sins listed in the catechism or all the subtle distinctions that can be made between mortal and venial sin. But religious should know what is necessary for their own peace of conscience, as well as those things that form a necessary background for giving catechetical instruction, so that, when called upon for an explanation, they can give something that is simple and adapted to the listener and, above all, that they may avoid giving inaccurate answers that imbed themselves into a young soul like a malignant germ and that breed what eventually becomes a practically incurable case of scruples. Strictly speaking, the Commandments, in the sense of Divine Laws imposing moral obligations under pain of sin, consist only in preceptsand prohibitions~ Yet the study of the Commandments should not be limited to such things. These obligations cannot be correc~tly understood without some appreciation of what has been called the first aspect of the Commandments, that is, the virtues indicated by them, For how is. one to perceive the reason why he must worsbilo at some time and in some manner, unless he first realizes that the worship of God is a good and beauti-ful thing in itself? How is one to understand the obliga-tion of obedience, unless he first perceives the inherent good-ness of respect for legitimate authority? How is one to appreciate the obligations of chastity unless he first, becomes conscious of the dignity and beauty of the divine plan of paternity and family life, of which chastity is the guardian? Evidently, for th~ religious themselves, this first and eminently positive phase of the Comma'ndments is a decid-edly salutary subject of study and meditation. They may have relatively few temptations to violate them; but they 128 THE STUDY OF THE DECALOGUE have abundant oppbrtunities for living them and for loving them. Surely the refrain of the ll8th Psalm, "O Lord, how have I loved Thy law," should fill the soul of every-one dedicated to the service of God. It ~should lighten an'd make joyous the burden of his own obligations; it should communicate inspiration tO those with whom he exercises his apostolate. And the,people with whom we deal are sadly in need of inspiration; it is surprising how many of them, even ~he good people, have a decidedly negative and uninspired attitude towards the Commandments. All of us are, no doubt, familiar with the following typical scene of boy life. ~We can call the boy 3ohn, aged ten. He has finished his supper and is paging somewhat listlessly through the newspaper. He has seen the comics and the sports page' so there is reall~r nothing in the paper to-interest him. Actually he is not perfectly at ease. One gloomy eye is straining toward his bedroom where certain evil things called schoolbooks await him, another gloomy eye is straining toward the' kitchen, whence his mother will presently emerge' and order him to betake himself to those same sctiool books. (There are still some mothers like that.) Suddenly he h~ars welcome sounds. He rushes to the door and peers Out. Yes, it's "the gang" getting ready for an evening game. No more gloom in his eyes now; ~hey are all eagerness. ' "Morn," he calls, "How about letting me go out and play just one game? I'll be back in a little while." "No, 3ohn," comes the firm answer. "You've had plenty of platy today. It's time to study now, so get to your books." No amount of coaxing prevails over his mother's firm-ness, and finally 3ohn turns from the door. But the bright-ness is gone again from his eyes. Heavy feet, heavy heart, 129 GERALD KELLY slumping shoulders: he is the picture of youthful misery as he trudges his way from the sounds of boyish delight and slumps down into a chair over the dreaded school books. "She's a good mother," would run his thoughts translated into words, "but she doesn't understand. Otherwise she wouldn't make it so hard." That little drama of the child-world exemplifies the negative attitude of many even good people toward the Commandments. They find in the Commandments only ten negations of comfort and ease and content, ten privations of pleasure and freedom. They turn away from these for-bidden pleasures with a heavy Step and a heavy heart. They find no thrill in the keeping of the Commandments: often they seem to have a sneaking suspicion that God, like 3ohn's mother, just doesn't understand: otherwise He -would not make it so hard. In the various moral crises of life they overcome themselves, they keep the law, but even their victories are dulled by that boy-like heaviness of soul. They will be faithful, cost what it may: but the only joy of it lies in the subsequent good conscience. They deny them-selves, they repress themselves, and in these conflicts with self, it never occurs to them to lift up their heads and lighten their hearts with the thought that in thus repressing their lower selves they are really expressing their better selves. If possible, we should prevent or change this negative attitude. But we shall hardly do this unless we ourselves appreciate the beauty of God's law. The Roraar~ Cate-chism suggests several motives calculated to inspire a love of the Decalogue, and in particular it. stresses the fact that the observance of the moral law "proclaims more eloquently the .glory and the majesty of God than even the celestial bodies, which by their beauty and order excite the admira-tion of the most barbarous nations and compel them to acknowledge and proclaim the glory, the wisdom, and the 130 THE STUDY OF THE DECALOGUE power, of the Creator arid Architect of the universe." These solemn words touch on something fundamental to the Commandments: their relation to the glory of God. This theme is too large for fuli~ treatmen~ here. " The next section of this article contains a merely partial development of it, an indication of one kind of prayerful reflection that may serve to increase our appreciation of the Decalogue as a code of moral beauty. III. The Decalogue and Moral Beautg The observance of the Decalogue gives God great glory. In order to avoid theological technicalities in expanding on this motive, it will not be out of place for us to indul'ge in. the following bit of reverent fantasy. Imagine you have a pair of wings that will take yo~u back through time'. Swiftly you pass the century marks, the nineteenth, eighteenth., first., on into the ages before Christ, before Moses, until at last you come to the dividing line between time and eternity. You cross that line, then you turn back and rub it out; and, though it all seems quite absurd and impossible, you are alone with God before the creation of the world! You are alone with God, and you have this problem ~to solve: Why might God create the world? Remember that God is an intelligent being, and if He is to create, He must have a reason; yes, and a reason that is worthy of Himself. You are looking for that reason. Where shall you look for this reason for creating? Only in God; nothing else exists. So you must look intently upon God; you must, so to speak, search the depths of God for some possible reason for the existence of creatures. Your first search, though filled with wonders, is a dis-appointment. ,Here in God is all perfection in an infinite degree; here is the marvelous inner life, the Blessed Trinity. revealed: the Father, the Son, the Holy Spirit, infinitely 131 GERALD KELLY happy and blessed in Their possession of the Divine Essence and of One Another. But this is no reason for creating; this is rather a reason for not creating. There appears to be neither need, 'nor use, nor even the possibility of any other being. So you shake your head and turn away; you have not solved the riddle of creation. But look again, look deeper, as it were; and in- the clear placid ocean of Divine perfection you begin to see-the pat-terns of a limitless number of tiny beings, none of them equal to God, but each of them reflecting something of God. Here is one of the vast treasures of the Divinity, the tremen-dous possibility of s~arino His loveliness. Here you see the types of a great variety of beings, each of which God could bring into existence, each of which in its own way and according to its own limited capacity,, could manifest some-thing of the Divine Perfection. You have solved the riddle; you have discovered a reason for creation worthy of God Himself. It is His own Goodness which is, so to speak, a fountain of perfection that He can share with others, without loss to Himself. Thus, our little trip of fantasy has brought us face to face with the truth solemnly defined by the Vatican Council, that God created the world, not to acquire anything for Him-self or to increase His own perfection; but simply to com-municate it to otl~ers. This sublime truth, the object of our fantastic journey into the creative mind of God is intimately associated with the glory that man gives to God by the observance of the Commandments. If we return now from the mind of God into the realm of creatures, we na~turally expect to find that every creature, be it tiny, be it great; is a finite.expression of God, a reflection of some divine perfection. The drop of water, the grain of sand, the flower in the field, the family kitten, the sun, the moon, the stars, the entire universe-- 132 THE STUDY OF THE DECALOGUE each and all of these things show forth in some way the beauty, the loveliness, the majesty .of God. And they do this simply/~ beir~g tt~emseloes, by being faithful copies of~ the original masterpiece hidden within the depths of God. Everything in the world reflects God's goodness, and thus gives God glory, by following the law of its nature. Even those who never think of God are constantlT recognizing this law of the nature of things in their search for comfort and beauty and goodness. The cook enters her kitchen and bakes a cake that makes one's mouth ,water. She does not do this by seizing a. number of things at ran-dom, kneading them into some kind of dough, and tossing the mixture into the oven. She follows a definite recipe, and this recipe is only a formula worked out on the prin~ ciple that certain things react in a certain way with other things and produce a definite result. The engineer goes into his laboratory and plans a stream-lined train or some elec-trical marvel. He is searching for the laws that God wrote into the materials. The physical culturist who specializes in the body beautiful simply makes use of God's laws of sound and symmetrical bodies. The orchestra, playing a symphony that almost transports one into another world, follows the same notes that once burned through the brain of the composer. The composer is called a creator, yet he has not created. The music is also God's creature; the com-poser merely discovered .and applied the laws of harmony to produce this thing of entrancing beauty. So it is all through nature, true beauty is achieved by having things act according to their natures. That law is apparent in the simplest and in the grandest things---in the cake, in the symphony, in the splendors of the heavens. And the same law holds for man's contribution to the beauty of the universe; he must follow the law of his na-ture, the Decalogue. Man's duty and privilege is to sing 133 . GERALD KELLY unto God a glorious hymn of praise; the notes are the Com-mandments. Following these notes faithfully; he constantly ¯ raises toward heaven a sweet-toned benedicite which far ,surpasses any human composition. His unique contribu-tion to the beauty of the universe is moral beauty, and this, as The Roman Catechism points out, excels all the splen-dors of the irrational world. We all know something of the beauty of a single human soul in which the divine likeness is unblemished by sin. What if all souls were like that; what if all men at all times and in all places observed the Commandments of God! The combined interior beauty of all those souis 'would be indescribable; and exteriorly also the world would be a paradise. The one true God would be worshipped every-where according to His will; His holy name would be sounded only in reverence; all authority, as it comes from Him, would be pledged to Him .and exercised only according to His wise laws; parents would be devoted to their children, and children to their parents; human life and property and honor would be sacred;~ purity and marital fidelity would be everywhere esteemed. No idolatry, no persecutions, no blasphemies, no murder, no thefts, no .unjust. wages,, no obscenity, no backbiting or slander, no wars, no class conflict!! We could close our jails, divorce courts, reform schools; we could do away with burglar alarms and safes. There would be noarmaments to con-sume our capital, no death-weapons to slay our youth. A picture such as this reminds one of the Garden of Eden. Of course, when we view the moral turmoil that actually exists, we must label such a picture another fantasy. Yet it is .well for us to contemplate it, unreal though it happens to be; for it shows us the beauty and harmony the Com-mandments are supposed to produce. It shows us what the world could be, if man, like the irrational things, lived up 134 THE STUDY OF THE DECALOGUE to his nature. In the last section of this article, some considerations were offered that may help towards an appreciation of the Commandments as laws of moral beauty. Only the Deca-logue was mentioned exp!icitly, but for their personal meditations, religious might easily build upon that notion and see how all the laws that govern them are intended to bring out more sharply.some form of goodness. For in-stance, we know that God has given us not merely human natures, but super-natures; the life of Grace; and for pre-serving and developing this higher form of goodness He has supplemented the Decalogue with the laws of the super-natural life. The Church, legislating with authority from God, has given .us other laws, planned to make us good Catholics. The founders and foundresses of our religious societies, captivated by some particular form of Christlike-hess, have drawn up their constitutions with the aim of developing this Christlikeness in their followers. By the observance of these various laws, we can scale a tall pyramid of moral beauty. But we should ever keep in mind that at the base of this pyramid is the law that St. Augustine rightly called the foundation and epitome of all laws, the Decalogue. BOOKS RECEIVED (To be reviewed later.) MEDIEVAL HUMANISM. pan),. New York. THE CATHOLIC REVIVAL IN ENGLAND. By John J. O'Connor. MacMillan Compan),. New York. FAST BY THE ROAD. B), John Mood),. The MacMillan Compan)'. York. PRINCIPLES OF CHRISTIAN AND RELIGIOUS PERFECTIOI~L Brothers. Poughkeepsie, N. Y. By Gerald G, Walsh, S.J. The MacMillan Coat- The . New Marist 135 ook Reviews PROGRESS IN DIVINE UNION. By the R6~,erend Raoul Phs, S.J. Pp. 142. Translated from the French by Sister M. Bertlile and Sister iVl. St. Thomas, Sisters of Notre Dame, of Cleveland, Ohio. Frederick Pustet, Inc., New York, 1941. $1.S0. This little work of the well-known French ascetical writer treats cl~arly and forcefully of two. great means of making progress in union with God: namely, "generous self-conquest," and "the spirit of prayer." To the former, four chapters are devoted, each one devel-oping a major motive for self-conquest: self:preservation, expiation, imitation of our Lord, and redemption. If the redemptive process is to be completedby the Mystical Christ, that is, if more and more individual soul~ are actually to be brought to the divine life, then it is simply necessary that more and more good Chri.~tians, themselves already members, should make up in their persons what is lacking in the sufferings of Christ and thus put themselves into condition to enable others to enter that mystical incorporation or to grow in it. Christians need not only to be assimilated to Christ themselves and to be united with Him; they must go beyond this point and carry out the work of Christ in bringing others, as many as possible, to the saving knowledge and love of God. But self-conquest alone is not sufficient. To it must be added prayer, especially mental prayer, in it one learns "to experience in one's wh01e being the reality considered: the greatness of God, the immensity of His love, the infinite mercy of our Savior . the expiatory or redemptive pow. er of suffering, the incomparable price of life, or the splendor of deatfi." The work closes with a section on recollection and th~ continuous maintenance of union with God throughout all of one's occupations. No doubt this little book of Fr. Plus's xvill be much welcomed by the many for whom he has become a favorite devotional author:--G. A. ELLARD, S.,J. COLORED CATHOLICS IN THE UNITED STATES. By the Reverend John T. Gillard, S.S.J. Pp. x -f- 298. Josephlte Press, Baltimore, 1941. $3.00. All who are interested in, the Negro problem, whether from a purely scholarly or a practical point of view, will welcome this new 136 BOOK REVIEWS statistical study. Father Gillard is a well known authority on the Negro question. This, together with the care with which he has gathered his statistics and the caution with which he presents his findings, renders Colored Catholics in the United States a valuable reference book. It is not a new venture for Father Gillard. Rather it is an improvement and amplification of an earlier volume published in 1929. The book contains a pleasant mixture of facts and comment. The facts were gathered from the dioceses of the United States and the numerous organized enterprises that are predominantly Negro, and are presented in convenient tables. They cover: the Colored Catholic population according to dioceses, sections, states; free colored, slave, and white population for Southern and Northern Louisiana for the years 1810 and 1860; capacity of Negro Catholic churches in Louisi. ana in 1860; a scholarly estimate of the number of Negro Catholics in the United States at the time of emancipation; and statistics, on the churches, schools, missions, priests, nuns, and welfare works dedicated to Colored Catholics. Throughout the book Father Gillard contrasts the condition of the various fields of work in the past with the present, and offers some explanation of the losses and gains. He gives a full treatment of the difficult problems of indifference, prejudice, and migration. Since this book is something of the nature of an almanac, it is unfortunate that it is not available in an inexpensive paper-bound edition. While there is need of a well-bound edition for schools and libraries, a paper-covered copy would be convenient on the desk of every student of the race problem or worker in any of the many fields of endeavor for the betterment of the Colored race. This is especially true since the available census statistics on Colored Catholics are admittedly inaccurate.--J. T. WHITE, 8.3. [NOTE: Our readers are very likely aware of the fact that Father Gillard died quite unexpe.ctedly since this book review was written, mED.] ONE INCH OF SPLENDOR. By Sister Maw Rosalla of Ma~knoll. Pp. 90. Field Afar Press, New York, 1941. $1.00. It is good for us all to realize that the Catholic Church is truly catholic. This is one of the effects of this book. Here is a tale of old China, a whitened harvest field of souls crying for reapers. It is into this distant land that the Sisters of Maryknoll carry the torch of faith. ¯. 137 BOOK REVIEWS We go at once into the home of Chinese peasants, we see the women fingering and studying the crucifix on the Sisters' habits. The Sisters go on from village to village0 from that of Long Sand Bar to Dangerous Rapids and farther to the village of the Fr~igrance of. the Cinnamon Tree. And everywhere, into both Catholic and pagan homes, they bring the good news, the truth of the Lord of Heaven. In towns, far removed from priest and chapel, they form Rosary Sodalities which will meet on Sunday for the benefit of those unable to travel the 19ng distance to the mission church. Everywhere they recruit members for the Study-the-Doctrine- Time, the catechumenate, to be held within a few months at Rosary Convent. All their work is directed towards this goal f to get pagans to come to this instructiori class. Then, at the convent, during forty days, intensive instruction is given the neophytes. We see old women, young children, all trying to master the fundamentals of our religion. Red marks appear on brown foreheads, as the long nails of Chinese fingers bruise the skin in their effort to trace the sign of the cross. Finally, the examinations are held and the three score and odd pagans are baptized. The Church has grown another inch irr China. This book is recommended for convent community reading. Readers will find that the problems of missionary Sisters are not altogether different from those which they themselves experience. And a greater love for our Faith, which is so eagerly embraced by the Chinese, should spring up in the soul. An'inspiring oneness will.be experienced with these courageous Sisters who have left home, with all the word means, to bring light where before there had been 0nly darknes~.--M. J. DONNELLY, S.~I'. LITURGICAL WORSHIP. By ~1. A. Jungmann, S,J. Translated by a monk of St. John's Abbey, Collegeville: foreword by Rt. Ray. Alculn Deufsch, ¯ Abbot of Collecjeville. Pp.xil -k 141. Frederick Pustet, Inc., New York. 1941. $1.2S. This is a very precious little book, the best in its field known to the reviewer, and, though meant in~fiist instance for priests, both in subject-matter and in presentation, it' should appeal to all religious as Christians and as worshippers of God. In the late Summer of 1938 the Carffsianam at Innsbruck held an institute for priests on "The Theology of Today," at which '~the 138 BOOK REVIEW8 central topic of discussion was the matter of giving a mor~ forceful and dynamic expression to'abstract theological truths." Father 3ung-mann's lectures there delivered, although advanced by the author as something of a rough sketch, were demanded for publication, The German original appeared, in consequence, in 1939. The present reviewer has had the work within arm's length since then and has read it, not once or twice, but six or seven times. No author, so it seemed, had so clearly "isolated" the essentials of Christian worship, none so felicitously outlined the basic laws of development inherent in the very nature of theliturgy. Whether one is interested in some small point" of the present stiucture of the Office, or concerned with the place of the vernacular in modern Dialog Mass, the ultimate a'nswer, illustrated, by historical facts and instances, was almost sure to be indicated in 2ungmann's slender book. It is a great boon to have this now. made available in the.incomparably wider circles of the English-language public. One can list in a moment the themes handled in the volume, but only familiarity with the book itself can convey an idea of how much light is shed on a whole array of pointsall to the fore in the current liturgical movement. Starting with the elemental definition, "Liturgy is the public worship of the Church," the author with skill, and logic, and tact, shows the shortcomings of other definitions, while he draws out the unsuspected depths contained in the formula defended. The second chapter, "In Whom is the Liturgy Reposed?," deals with priesthood, the Priesthood of Christ in Head and members, and the relation of.the ministerial priesthood of Holy Orders towards both Head' and members. "Two Tendencies" are briefly sketched in Chapter Three, that of liturgy toward the beautiful and that of liturgy toward popular appeal. In tracing the working out of these tendencies, a good deal of basic religious psychology is mirrored in miniature. Chapter Four is the kernel of the book: it deals With the Ground- Plan, that worship (ideally) begins with a reading, which is followed by a song, then prayer by the people, and finally, prayer by the priest. In the remaining chapters each of these elements is handled at greater length by itself: The Reading (V), The Singing .(VI), The Prgyer of the People (VII), and The Prayer of the Priest (VIII). Each chapter is scholarly, each chapter is valuable, and their cumulative effect is irresistible. 139 ¯ BOOK. R

Issue 1.3 of the Review for Religious, 1942. ; Review for Religious MAY 15, 1942 The General Chapter of Elections . Adam C. Ellis Retreat Resolutions . Clarence McAuliffe Reparation to the Sacred Heart . Malachi J. Donnelly The, Pivotal Point of Good Will . G. Augustln~ Ellard Scruples Versus the Human Way . ~ Gerald Kelly Hints for Sacristans . Gerald Ellard The Presumed Permission . ¯ . James E. Risk Book Reviews )uestions Answered E)ecisions of the Holy See VOLUME NUMBER 3 REVIEW FOR RELIGIOUS VOLUME I MAY 15. 1942 NUMBER CONTENTS. THE GENERAL CHAPTER OF ELECTIONS IN A RELIGIOUS CONGREGATION Adam C. Ellis, S.3 . 146 FOR CHURCH MUSICIANS . " . 156 RETREAT RESOLUTIONS---Clarence McAuliffe, S.J . 157 BOOKS RECEIVED . , . 166" ¯ SOME PAMPHLETS . 166 REPARATION IN THE DEVOTION TO THE SACRED HEART Malachi J. Donnelly, S.J. . ." . . . 167 THE PIVOTAL POINT OF EFFECTIVE GOOD WILL G. Augustine Ellard, S.J . 170 SCRUPLES VERSUS THE HUMAN WAY---Gerald Kelly. S.J. 187 HINTS FOR SACRISTANS~erald Ellard, S.J . 194 THE PRESUMED PERMISSION--Jame$.,E~. Risk. S.J . 196 BOOK REVIEWS PRINCIPLES OF CHRISTIAN AND RELIGIOUS PERFECTION . 206 BLESSED ARE THEY THAT HUNGER By the Reverend Richard Graef, C.S.Sp. 206 THE MASS OF BROTHER MICHEL. By Michael Kent . 207 FAST BY THE ROAD. By John Moody . ; 208 THE CATHOLIC REVIVAL IN ENGLAND. By John ,J. O'Connor 209 MEDIEVAL HUMANISM. By the Reverend Gerald G. Walsh, S.J. 209 DECISIONS OF THE HOLY SEE OF INTEREST TO RELIGIOUS 210 QUESTIONS AND ANSWERS Extension of Temporary Vows; Use df Parish School Funds; Is Reli-gious Habit a Sacramental; Days of Abstinence during Lent; Languages during Canonical Year; Inspection of Letters: Administration of Anes-thetics: Aspirant of East Syrian Rite: Converts from Greek Orthodox Church; Indulgence for Kissing Habit: Extending Period of Probation: Chanting of Little Office; Working during Evening Recreation 211 REVIEW FOR RELIGIOUS, May, 1942. Vol. I, No. 3. Published bi-monthly: January, March, May, July, September, and November, at The College Press, 606 Harrison Street; Topeka, Kansas, by St. Mary's College, St. Marys, Kansas, with ecclesiastical approbation. Entered as second class matter January 15, 1942, at the Post Office, Topeka, Kansas, under the act of March 3, 1879. Editorial Board: Adam C. Ellis, S.J., G. Augustine Ellard, S.J., Gerald Kelly, S.d. Copyright, 1942, by Adam C. Ellis. Permission is hereby granted for quotations of reasonable length, provided due credit be given this review and the author. Subscription price: 2 dollars a year. PHnted in U. S. A. The General Chap!:er ot: I::lect:ions in a Religious Congregat:ion Adam C. Ellis, S.3. BY CHAPTER in a reli.gious institute is meant the lawful assembly of those members to whom the con-stitutions give the right to vote when matters of im-portance are to be discussed and decided. Chapters may be general, provincial, or local, according as they represent an entire institute (order or congregation), or a province, or a local community. Provincial and local chapters meet, as a rule, only for the election of delegates to the general or provincial chapter respectively. In this article we are concerned only with the g.eneral chapter, though many of its provisions will apply equally well to a provincial or local chapter. An ordinarg general chapter is convoked at the times prescribed by the constitu-tions-~ every three or six years, or at other regular inter.- vals. An extraordinar~ general chapter is ofie convoked outside the time of the ordinary chapter~ Constitutions approved by the Holy See usually prescribe that an ex-traordinary chapter may not be convoked without the per-missioh of the Holy See, except in the case of the death or resignation of the superior general. The purpose of the general chapter is two-fold: to elect superiors, and to transact other important business. The first kind of chapter is usually called the chapter of elections; the second, the business chapter, or the chapter of affairs. We are dealing here with the chapter of elections only, which is governed by the regulations of the Code of Canon Law as well as by the provisions of the constitu-tions which are not contrary to the Code (cf. canon 507. §1). 146 CHAPTER OF ELECTIONS Time, Place, and Cor~oocation of Chapter. The common law of the Church does not prescribe any particular place for the meeting of the general chapter of elections. The constitutions usually allow the superior general to determi.ne the date and place of the chapter, with the deliberative vote of his council. Sometimes, however, they prescribe that the chapter be held in the motherhouse, and set the day for it as well. In the absence of any definite regulations of the constitutions, the superior general with his council is free to determine the day on which the chap-ter is to be held, as well as its meeting-place. This is true even in the case of a diocesan congregation of religious women which has houses in more than one diocese, as was declared by the S. Congregation of Religious on June 17, 1921, when it explicitly stated that the choice of the meet-ing- place of the chapter rested with the superior general, and not with the local Ordinary in whose diocese the moth-erhouse is located. At the same time the S. Congregation declared that the right to preside over the election in the case mentioned belonged to the local Ordinary in whose diocese the election took place, hence not to the Ordinary of the motherhouse, unless the election is held in his dio-cese. Pope Benedict XV confirmed these decisions and ordered them to be published. The day and place of the general chapter having been determined upon, the superior general will then convoke the chapter, usually by means of a circular letter to be sent to all those who have a right to assist at the chapter. The constitutions usually pr.escribe that such letters are to be sent at least three, if not six, months before the day on which the chapter is to meet. An error in convoking the chapter does not make the election invalid unless one third of those who have a right to attend have not been sum-moned and, by reason of this irregularity, have not taken 147 ADAM C. ELLIS part in the voting (cf. canon 162, § 3). Electors or Members of the Chapter The constitutions will determine who have a right to take part in a chapter of elections. The following are com-monly members of such a chapter: 1. The superior general; 2. The members of his council; 3. All ex-superiors general; 4. The secretary general; 5. The treasurer general; 6. Provincials and two or more delegates from each province, if there are provinces; 7. Local superiors, and delegates of the various houses chosen according to the constitutions. The common law of tl~e Church prescribes that reli-gious with temporary vows have neither active nor pas-sive voice1 unless the constitutions explicitly grant it to them. The constitutions sometimes grant active voice to religious with temporary vows, seldom if ever passive voice. The number of years required by the constitutions for the enjoyment~ of active and passive voice is tO be counted from the" first profession of temporary vows, un-less the constitutions provide otherwise (cf. canon 578, 30). It is customary to elect substitutes for all delegates who are elected to take part in a chapter of elections. These substitutes take the place of such delegates as are impeded or who do not wish to attend the chapter. Unless the con-stitutions declare otherwise, the religious who have been elected delegates may give up their right to attend the chap-ter. XActive voice is the tight to vote: passive voice is the right to be voted for or to be elected to an ot~ce, 148 CHAPTER OF ELECTIONS Prelirainar~.t Session of Chapter In a preliminary session of the .chapter it is customary to examine the credentials of all the delegates to the chap-ter. This having been done, the assembly proceeds by se-cret vote to the election of at least two "scrutineers".0r tellers (cf. canon 171, § 1), unless these are already desig-nated by the constitutions. They must be elected from among the members of the chapter. After being elected they take an oath to fulfill their of Iice faithfully, and to observe secrecy regarding everything done in the chapter of elections. A secretary is usually elected in a similar man-ner, unless one of the tellers acts in this capacity. General Regulations Regarding Voting On!y those religious who are actually present in the chapter have a right to vote. Votes sent in by mail or cast by proxy are forbidden and invalid, unless the constitu-tions or a special privilege granted by the Holy See author-ize the employment of those methods (cf. canon 163). An exception., however, is made in favor of members of the chapter who are in the house but unable to attend the meetings because of illness. Such a person's vote given in writing shall be collected by the tellers and placed with the other votes, unless particular laws or a legitimate custom determine otherwise (cf. canon 168). All must abstain from seeking votes either directly or indirectly for themselves or for others, and no one may validly vote for himself (cf. canons 507, § 2, 170). This does not forbid the members-of the chapter from seeking information from one another regarding the qualities of this or that religious. The constitutions frequently pro-vide for such an opportunity before the day of the election. All votes must be freely given. A vote directly or indirectly extorted by grave fear or fraud in favor of a 149 ADAM C. ELLIS determined person, or of one of a group of persons, is an invalid vote (cf. canon 169, §.1). In order to be valid, a vote freely cast for an eligible candidate must have four qualities: it must be secret, cer-tain, absolute, and determined (cf. canon 169, § 2). Each one of these qualities demands a brief explanation. A secret vote. This means that no member of the chapter may make known to another, the pers6n for whom he voted. A vote which is made public is by that very fact invalid. However, for special reasons, a member of the chapter may declare before the president and the tellers which person he wishes to vote for. The vote is secret, since all the persons to whom it is made. known are bound under oath. not to reveal it. Though not strictly speaking required by law, a written ballot is the most common and most convenient form of carrying on the election and safe-guards the secrecy req.uired. It would seem to be the only form contemplated by the Code. A certain vote. In order to be certain the vote must glare the full name of the person v6ted for so as to distin-guish him from all other persons having a similar name. A vote cast for "the person who will receive the majority of the votes," is an uncertain vote. A vote which cannot be read, or understood, is likewise uncertain; as is also a blank vote. An absolute vote. Each vote must be free from all con-ditions. A vote cast for Peter "provided he is fifty years old," would be an invalid vote. If the condition, however, merely expresses a requirement of the law for the valid election of the person voted for, the. vote would not be invalid: But such conditions should not be put in the vote when given since they are presupposed. A determined vote. An alternative vote is invalid. 150 CHAPTER OF ELECTIONS Such would be, for example, a vote cast for "either Peter or Paul." In conclusion it may be well to note that an invalid vote does not make the balldt in which it is cast invalid. Such an invalid vote is simply not.counted. By accident it may keep the person for whom it was given from getting the required majority of votes. The Election of the Superior General -Before the voting begins for the election of higher superiors in institutes of religious men, all and each of the members of the chapter shall promise under oath to elect those whom they deem before God should be elected (cf. canon 506, § 1). This oath is not required of reli-gious women. In institutes of religious men the superior general pre-sides over the election unless the constitutions provide otherwise. In congregations of religious women the elec-tion of the mother general is presided over by the Ordinary of the place in which the election is held. He may preside personally or through a delegate (cf. canon 506, § 4). For the election of superiors the common law requires an absolute2 majority of votes on either the first or second ballot, while a relative majority suffices on the third ballot, If, on the third ballot, the highest number of votes is given equally to two or more persons, the presiding officer may determine the election by casting his vote, but never in his own favor. Should he decline to do so, then the senior by reason of ordination, or of first profession, or of age, shall be regarded as elected (cf. canon 101, § 1, 1°). Theconsti- 2An absolute majority is constituted by any number exceeding half the number of valid votes cast, for instance, 9 out of 16, 10 out of' 19, and so forth. The person receiving the greatest number of votes cast is said. to have a plurality or relative majority of the votes cast when that number does not constitute an absolute majority of all the'votes cast. Thus, in a chapter in which 25 votes are cast,-,John may receive 11, Peter 8, and Paul 6. ,John has a relative majority. 151 ADAM C. ELLIS tutions may require a greater number of votes, for instance, a two-thirds majority for the election of the superior gen-eral. Constitutions approved by the Holy See usually require that :a fourth ballot be taken in case the third ballot does not result in an absolute majority. ¯ In this fourth bal-lot only the two religious who have received the greater number of votes on the third ballot are eligible for election, though they themselves are excluded from voting on the fourth ballot. In case this fourth ballot results in a tie, the election is determined by priority of ordination, or of first profession, or of age, respectively as mentioned above. The Voting Process When all are prepared the voting begins. It is the duty of the tellers to see to it that the votes be cast by each elector secretly, diligently, separately, and according to the order of precedence (cf. canon 171, § 2). No particular form of collecting the votes is prescribed by the common law, though the constitutions usually determine some detailed method, for instance, the tellers carry a locked box into which each member casts his sealed vote, or the members proceed slowly, one by one, to-the table or desk of the presiding officer, and there deposit their votes in an urn or box, under the watchful eyes of the tellers. When all the votes have been thus.collected, the tellers shall examine in the presence of the presiding officer, according to the manner prescribed by the particular con-stitutions or legitimate customs, whether the number of votes corresponds to the number of electors. Should the number of votes exceed the number of electors, the ballot is invalid (cf. canon 171, §§ 2 and 3), the ballots are destroyed, and a new vote taken. If the number of ballots does not exceed that of the number of electors, they are opened one by one so as to be seen by both tellers, and by 152 " CHAPTER OF ELECTIONS the presiding officer, and noted down by the secretary. After the votes have been counted the presiding officer or one of the tellers announces to the chapter how many votes each candidate has received. This may be done in either of two ways. After each vote is opened and inspected by the tellers and the presiding officer, the name of the person voted for is read aloud.-Or after the votes have been counted, the final results may be read to the chapter by the presiding officer or by one of the tellers. The constitutions or custom will determine the method to be followed. The votes are to be burned immediately after each bal-lot, or at the end of the session if several ballots were taken during it (cf. canon 171., § 4). When the election of the superior general has been com-pleted according to the prescribed formalities, the presiding officer will declare it lawful, proclaim it, and receive the oath of the newly elected superior general. Thereupon the religious both of the chapter and of the community will make their obedience according to custom. All the acts of the election shall be diligently written down by the secretary and, after being signed at least by him, by the presiding officer, and by the tellers, they shall be carefully preserved in the archives of the congregation (cf. canon 171, § 5). Acceptance and Confirmation of the Election The announcement of the result of the election made to the chapter is sufficient notification if the person elected is present; if he is not present the result should be officially communicated to him, and he is to be summoned to the chapter, all further business of which is suspended until his arrival. Unless the constitutions state the contrary, the reli-gious elected is not obliged to accept the office. Should he 153 ADAM C. ELLIS renounce it; he loses all the rights connected with the same, and a new election is held. In the case of diocesan congregations of religious women, the election of the mother general must be con-firmed by the Ordinary who presides over it. For grave reasons, according to his conscience, he may refuse to con-firm the election (cf. canon 506, § 4). In that case, how-ever, he may not appoint the superior general, but a new election must be held. Postutaiion It may fiappen that the members of a chapter wish to have for their superior a religious who is able and worthy to fill that office, but who is excluded from it by some impediment of church law from which the-competent ecclesiastical ~uperior can and is accustomed to dispense. Such a person cannot be validly] elected, but the members of the chapter may postulate him, provided that he receives two-thirds of. the votes of the chapter (cf. canons 179, § 1; 180, § 1)which means that they ask the Holy See to grant the necessary dispensation. Postulation, however, may be admitted only in an extraordinary case and provided the constitutions do not forbid it. (cf. canon 507, § 3). In a letter addressed to the local Ordinaries of the world on March 9, 1920, the S. Congregation of Religious instructed them to be very strict in allowing postulation in the case of the superior general of a congregation of religious women who has just com-pleted two terms of office. In such a case the simple desire of the members of the chapter to re-eleCt the same superior, or the mere ability of the person to fill the office, is not a sufficient reason for postulation. If, however, other grave reasons seem to require the choice of the same person beyond the time allowed by the constitutions, the Ordinary must 154 CHAPTER OF ELECTIONS send a petion to the S. Congregation, in which it is clearly stated what the reasons are, how many ballots were taken, and how many votes were in favor of the person postu-lated. Finally the OMinary must state his own opinion in the matter. The S. Congregation will then give a decision. The fact that the constitutions expressly allow postulation does not excuse from the requirements of this instruction. In case of postulation the members of the chapter who wish to vote for an ineligible person, must write on their ballot: "I postulate N. N." Election of Other Officers The newly elected superior general presides over the election of the other officers to be chosen by the general chapter, unless the constitutions allow the Ordinary the right of presiding likewise at the election of the members of the general council. These elections are usually held in a separate session Of the chapter. The manner of voting is the same as that employed in the election of the superior general. An absolute majority of votes is required on the first and second ballot. If no one has received such a major2 ity, a third ballot is taken in which a relative majority is sufficient. ,If on this third ballot two or more candidates receive an equal number of votes, the presiding officer may cast a deciding vote, though he is not .obliged to do so. If he declines to use his right, the person who is senior by ordi-nation, or by first profession, or by age, is considered elected. The constitutions may provide for a fourth bal-lot in case the third re.sults in a tie. If the person elected is not a member of the chapter, he must be summoned at once, but the chapter does not await his arrival in order to continue its business. After the elections are over, the former superior gen-eral, the members of his council, the secretary general and 155 ADAM G. ELLIS the treasurer general, usually continue to sit in chapter with active voice as long as it r~mains in'session, even though they may have been replaced in their offces by other reli-gious. Should the superior general die during his term of offce, or resignbefore its completion, the assistant superior gen-eral will take his place in the government of the community and will ~onvoke an extraordinary chapter in which dec-tions will be held not only for a new superior general, but also for all the other offices which are usually filled by election in general chapter. The reason for this is that all ¯ the officers elected in a general chapter hold office from chapter to chapter, rather than for a "definite number of years. FOR CHURCH MUSICIANS Of unusual yalue to religious and seminarians working in the field c~f church music is 'the new Catholic Choirmasters' Correspon-derice Course. Four semesters of ~olle'giate° work, accredited by St. Albertus College Department of Music, are done under personal tutorship and will be coricluded with summer schools in 1943 and 1944. The lessons have been prepared by a~ faculty international in personnel and repute, including Dom Desrocquettes0 Dr. Becket Gibbs, Dom Ermin Vitry, Father Gerald Ellard, and others. Zest and .authority characterize their teaching, and phonograph recordings assist amply in problems that need the living voice. General' editor is Clifford Bennett, Gregorian Institute, 1515 Berger Building, Pittsburgh, Pa. Those interested may obtain an attractive pros-pectus by writing to the General Editor. 156 Retreat Resolutions Clarence McAuliffe, S.3. AS ~WEGO ON in the religious life, certain practices, n6t binding under pain of sir/, but nevertheless, of paramount importance in their bearing on the whole spiritual structure, become increasingly .difficult. Among these are the particular examination of conscience, certain rules governing religious discipline, such as the rule of silence, and the formulation of apt resolutions during re-treat. That the delicate web of religious virtues clings for partial support upon the particular examen is admitted by all ascetical writers. The same holds true for the rule of silence, since its utter neglect means the undermining of the spirit of prayer and recollection. But the resolutions we take in our annual retreat are even of greater moment since the continued practice of the particular examen and the preservation of a prayerful disposition depend in no small measure upon them. If we reflect on our happy novitiate days, we shall remember that we experienced no difficulty in making resolutions and recording them. We jotted them down carefully as tokens of our affection for our Divine Savior Who alone besides ourselves knew what they were. We may still have them. We may smile now at some of their characteristics. No doubt we took too many resolutions; we aimed too often at purely external practices; we may even have aspired to fanciful performances. But we can-not deny that they did us good. They kept us fervent: they kept our ideals high; they were concrete proof of our good will in God's service; they bolstered our flagging spir-itual forces. As long as we exercised care in formulating and inditing resolutions during our retreat, we were also 157 CLARENCE MCAULIFI~E faithful to our particular examen and observant of a cred-itable practice of silence. If we ever relaxed our diligence in making resolutions during retreat, our particular exa-men becamea half-hearted or neglected undertaking and our love for silence grew notably remiss. No Excuse t:or Neglect W.hy should the task, for task it is, of taking retreat resolutions ever be neglected by. us? What truly solid rea-son can we give for not writing them down and keeping them close at hand? Every man or woman engaged in a profession or business or in any other activity of moment pauses now and then to determine hn altered course of ac-tion. Small defects ard bound to seep in unnoticed, but they impede success and must b~ removed. Positive prog-ress also must be made; knowledge must be extended; greater zest must be engendered or the business will grow languid and die. Merchants do not hesitate to pay ample fees to public accountants and efficiency experts. These men detect pecuniary losses and open up new fields of ac-tivity for the merchant, and he makes definite plans accord-ing to their advice. Are we religious not engaged in a pro-fession, and a profession transcending all others? Can we deny that peccadilloes of one kind or another are, almost unobserved, weakening the fabric of our spiritual gar-ments? .that we are yet far distant from the glorious hori-zon of perfec~tion to which God beckons each one of us? Should we hesitate during our annual retreat to be our own public accountants and efficiency experts because of the unreasonable murmurings of our natural selves? A Faoorable Time for Resolutions Certainly no time is better suited for determining new spiritual policies than the annual retreat. During it we are segregated from our active duties; we engage in several days RETREAT RESOLUTIONS of silent communing with God; we see again what we al-ways know, but never reduce to perfect practice, that we are made only to serve Him; our spiritual ideals, dimmed by a whole year's mis~, are refurbished; God himself speaks to us and we hear His whisperings periodically, during each day of retreat pleading with us: "Why not give up this sin-less, but inordinate attachment for my sake? Why not de-vote more attention to developing this virtue?" Further-more, our subjective condition is fit for taking sage resolu-tions. We are calm, tranquil; excessive nervous tension, emotional ebullitions, the agitation engendered by custom-ary daily contact with other human personalities m all these vanish in the solitude of retreat. Those New Year resolutions so widely publicized by the newspapers can scarcely ever be successful if brought to bear upon spiritual matters, because the hectic round of daily duties and dis-tractions impedes clear vision and sound judgment. But the retreat is the New Year for religious and it is certainly to our shame if we pass up this one propitious occasion for taking efficacious resolves. Retreat resolutions are apt to be successful for another reason. Our profession is spiritual and its successful prac-tice does not depend on mere human endeavors. God called us to the religious life; He keeps us in it'; .He enables us every day to live it. Any resolution we take is doomed to failure if we count upon our own natural energies to fulfill it. Even the simplest, such as thedetermination to prepare Our meditation more carefully, to make an additional visit to the Blessed Sacrament, to relinquish some convenient, but unnecessary article, cannot be accomplished without the grace of God. Consider what vast stores of grace we must obtain in time of retreat. Not only do we perform our ordinary spiritual exercises, but the whole time is one continual prayer. A veritable mountain of sanctifying. 159~ CLARENCE MCAULIFFE grace is accumulated and with it the right to actual graces to be given us in the future as we need them. We shall need them particularly in order to be faithful to our reso- ¯Iutions, the fruit of our retreat, and they will be supplied generously and persistently by God, success depending solely upon our wholehearted cooperation. Negative Resolutions Why, then, we may ask have our resolutions so often been failures?' Why is it that we can hardly recall them after a few weeks perhaps? Have we been grossly negli-gent in corresponding with the grace of God? Not neces-sarily so. Perhaps our resolutions were not prudently made. God constructed the human being according to very definite laws. If we take resolutions contrary to these laws, especially our psychological laws, we can scarcely expect God to work a miracle to enable us to keep them. For in-stance, most' of us are probably too negative in drawing.up our resolutions. We will not do this; we will not do that; we will quit doing this, and so on. In other words, we pay entirely too much attention to our faults. If we are com-mitting deliberate sins, we must, of course, make them the first object of our determinations. But 'such is not usually the case. We fret over our imperfections or merely semi-deliberate faults, forgetting a sound teaching of theology which declares that it is impossible for any person without a special privilege, rarely granted, to keep from these even for a single day. The chances are that such defects spring from temperament, nervous disposition, unstable health or some other natural cause, partially, at least, beyond our control. Now it is a psychological law that negatives de-press the human soul. If our retreat resolutions comprise merely a lengthy list of "Don'ts" over inconsequential matters, we are .quite surely going to let them lapse. The 160 RETREAT RESOLUTIONS human soul is too lofty in its aspirations to be fettered' by a chorus of petty "I will not's"; it soars to the highest heavens in search of God Himself; unending vistai of per-fection lie stretched out before it and microscopic imper-fections are no obstacle to exalted sanctity even if they stay with us to our dying day. How much wiser it would be to 'resolve: "I will pay an additional visit to the Blessed Sac-rament each day this coming year for a few minutes out of love for my Savior," than to promise: "I will never sit down during meditation in the chapel", when, as a matter of fact, constant kneeling may so distract us that we cannot pray at all from bodily uneasiness. Besides, protracted kneeling may even do us positive corporal harm unless our backs and nerves are of rugged texture. How Man~/ Resolutions? Another mistake to which we may easily succumb is that of taking too many resolutions. It is true that a hun-dred resolutions would be none too many when we see in retreat the intricate labyrinth of perfection. Even so, it would certainly be unwise to take more than four. or, at most, five. Here again asimple law of. human psychology enters into play. We are so constructed that a multiplicity of resolves overbalances US~ dissipates our energies and re-sults in no accomplishment whatever. We cannot expect our Savior to rescind that law in our case by a miracle. It is well for us to recall that old axiom of spiritual au-thors that to advance in one virtue is to advance in them all. Progress, for instance, in the spirit and practice of obedi-ence necessarily reflects progress in the love of God. But love is the pith and core of all sanctity; loreis the all-em-bracing virtue; it means a closer alliance with God, more intimate union with Him; if it makes the tree of obedience more verdant, it must necessarily transmit its vigor to the 161 CLARENCE MCAULIFFE entire forest of virtues. Bearing this in mind, we should in retreat pay heed, firit of all to our vows. An outpost to one of them may have been weakened during the previous year. Then we should look to the virtues animating the vows and make a few positive resolutions that will stimu-late their growth. We must never forget that a religious observant of the vows is a good religious. Focusing our attention upon them, we keep our resolutions down to a minimum. Yet we will make more rapid spiritual s~rides .than we would if we squandered our resources by making decisions on the whole gamut of faults and virtues. The Search After Causes Our resolutions may result in failure for another rea-son also. They may be too vague, too imprecise, too gen-eral. For example, how often have we resolved in retreat to be more fervent in our spiritual exercises! No one could condemn a determination to better these exercises of piety. It is they especiall.y that keep our spiritual lives vigorous and bolster our flagging virtue. But what happened to that resolution to make them more devotedly? For a day or two, for a week or two perhaps, we were more attentive .to them and then, behold, we soon found ourselves in the same old rut of routine and mechanical performance. Why? Simply because our resolution violated a metaphysical law which states that to attain a purpose it is necessary to .~elect means, causes, that will conduce to its realization. If we resolve only upon the end to be achieved, we shall accomplish nothing. Every day we dream ofthings we should like to do, but we neglect the specific means to the end and our resolves are thus mere fancies relegated to the vast mound of inefficacious desires. If we really wish to improve our meditation, examinations of conscience and other spiritual exercises, let us investigate the reason 162 RETREAT RESOLUTIONS why they are performed so perfunctorily. Ii it because we indulge in considerable unnecessary talking? This will certainly dissipate the mind and react upon our spiritual exercises. If we make a determination to practise silence, we shall find that contact with God will become much eas.ier and our meditations will improve. Is it due to un-regu. lated affections of the heart? Then a resolution must be taken to watch carefully over such ungoverned move-ments by removing their occasions as far as possible. Is it due to stark physical fatigue? Then we can do nothing directly, but perhaps we can adopt some regime that will improve our health. Is it due to some other cause? Then let us examine for that cause and decide to overcome it if possible. Definite resolutions of these kinds will inject new life into our meditation whereas a mere hazy resolve to perform it better will soon vanish. This point is of the utmost consequence. Take another example. Most of us are guilty of positive faults against charity and all of us could practise this virtue much more perfectly. Shall we then determine during retreat: "I shall be more charitable"? Such a resolution is praiseworthy,, as a sign of our good will in God's service, but it is bound to lapse just as is the vague determination to do better in our spiritual exercises. If we wish to be more charitable, we must pry into the reasons why we are not more charitable. If we wish to obtain an effect, we must find a proportion-ate cause to produce it. Do we fail in charity because we associate only with those whose temperaments .are con-genial? because we areof a squeamish disposition and allow tiny impolitenesses to jar our nerves? because we indulge in idle ,gossip and small talk? because we have a biting or ridiculing tongue? Could we add blossoms to our charity by interesting ourselves in the activities of others? by de-veloping the spirit of a good listener? by watching for 163 CLARENCE MCAULIFFE opportunities to say a kindly word or express Our sym-pathy? Ways and means to add lustre to this virtue are truly endless. If one defect, in particular, makes us un-charitable, let us in retreat decide to banish it; if some precise means of burnishing our charity occurs to us, let us determine to adopt it. Then we shall find that Christ's own spirit of charity will take root and flourish in our souls. The Bizarre Resolution Fantastic and complex resolutions should also be avoided. Though we never relax our aim at the highest possible perfection, we always keep our feet anchored to earth by the bonds of prudence and common sense. The human mind can only think of one thing at a time; the will can be directed toward only one conscious goal at a time. Both faculties are bound to be smothered by kaleido-scopic resolutions. Suppose a religious were to emerge from retreat armed with this single resolve: From eight o'clock in the morning when her active day began until ten at night when she retired, exactly fourteen hours inter-vened, the same number of hours as there are stations of the cross. During the coming year she would divide the day according to the stations. From eight to nine in the morning she would live in the spirit of the first station, the condemnation of the Savior. From nine to ten her thoughts would Be engrossed with the second station, and so on throughout the day. It is not likely that this well-inten-tioned religious would keep that resolution. It is too bizarre and too involved .and would require constant at-tention from morning to night every single day. Human nature could not stand such a strain without well-nigh miraculous support. 164 RETREAT RESOLUTIONS Keeping the Resolution Once our resolutions are taken and written down, how can we perpetuate them for three hundred and sixty-five days? By adopting them as subjects for Our particular ex-amination of conscience. How often we puzzle over a suitable subject for this examen! The problem vanishes if we have our retreat resolutions on hand. Even though these be only three or four,, they will provide ample matter for the examen. Each resolution can be the subject for a few weeks or a month. Thereafter each resolution can be repeated again and, if this becomes wearisome, variety may be introduced without changing the subject matter. FOr instanc.e, if one of our retreat resolutions is to eliminate unnecessary talking, we can practise this for some days under the patronage of the Blessed Virgin and in imitation .of her silence in the home at Nazareth. Later on, we might exercise it in union with Christ in the desert and in His infancy and in His secluded hours of prayer upon the mountain. At another time we may practise it by repeated ejaculatory prayers to some favorite saint whose help we implore. In this way the subject will not grow tedious and it will never lose its value Since it is one of our rdreat resolutions. These may also be kept alive and vibrant by referring to them duriag the monthly recollection. Why devote this period to any other consideration when God has shown us in our previous retreat what actions of ours will most please Him? Despite our best efforts, however, we shall make un-successful resolutions. In framing them we may continue to violate the laws of human psychology. We may not observe them even for a week though we honestly wanted to do so. We should not be discouraged. God values our good will; and our retreat resolutions, if written down, are 165 CLARENCE MCAULIFFE palpable proof of this" good will. The resolutions of our novitiate days were often ill-formed and impossible of achievement, but they secured God's blessing for us. We kept the vows though we did not as yet have them; rarely did we commit even a deliberate venial sin; we strove by our clumsy retreat resolutions to improve our religious lives. These resolutions won from Christ the gift of fer-vor. He Will reanimate and increase that fervor if we per-severe in taking and recording resolutions during our re-treat. BOOKS RECEIVED (7"0 be reviewed later.) I PRAY THE MASS~. By Hugo H. Hoever, S. O: Cist. Catholic Book Publishing Company. New York. MARCH INTO TOMORROW. By, 3ohn ,J. Considine, M.M. Field Afar,Pres~. New York. ~, . WATCH AND PRAY. By ,John Moffatt, S.~J. The Bruce Publishing' Company. Milwaukee. IN THE SHADOW OF OUR LADY OF THE CiENACLE. By Helen M. Lynch; R.C. The Paulist Press. New York. SOME PAMPHLETS Cheer Up!; Be of Good Heart!; Have ConfidenCe!; Take Courage! These four pamphlets are by Father Bruno Hagspiel, S.V.D. They consist of a varied collection of Scripture texts, anecdotes, poems, and so forth, all designed to cheer the downhearted.~ Price, 10 cents a copy. May be obtained from The Mission Press, Techny, I11. Also, four pamphlets listed under the general title, GOSPEL MOVIES, that treat of Grace; Faith; Sin; Wed in Christ. They contain brief stories based on the Gospels and illustrating these various topics. All are written by Father Placldus Kempf, O.S.B. Price, 10 cents a copy. May be obtained from THE GRAIL, St. Meinrad~, Indiana. 166 Reparation in t:he Devotion t:o !:he Sacred I-leart: Malachi 3. Donnelly, S.J. THE "great apparition" of our Lo~d to St. Margaret Mary took place duiing the Octave of Corpus Christi, most probably in 1675. Showing her His Heart, our Lo~d said: "Behold this Heart which has so loved men, which has spared nothing, even to being exhausted and consumed, in order to testify to them its love. And the greater number of them make me no other return than ingratitude, by their coldness and their forgetfulness of me in this Sacrament of love. But what is still more painful to me is, that it is hearts who are consecrated to me who use me thus." And our Lord continued: "It is because of this that I ask you to have the first Friday after the Octave of Corpus Christi kept as a special feast in honor of my Heart. by receiving Communion on that day and making it a reparation of honor for all the insults offered to my Heart during the time that it has been exposed on the altars." The end of the devotion to the Sacred Heart, as revealed to St. Margaret Mary and as approved by the Church, is reparation to this same Heart for the coldness and indif-ference, for the sins and insults suffered by the Sacred Heart, especially in the Sacrament of His love. Reparation, in general, means the making up for an injury or offense committed against one to whom honor and love are due. In the case of reparation to the Sacred Heart, this presup-poses a real personal wound in that Heart caused by the sins of men, and a real ability on the part of those devoted to the Sacred Heart to repair this wound. This confronts us with two difficulties: 1) how can the Heart of Jesus now suffer? 2) how can we repair His sufferings? 167 MALACHI ,J. DONNI~LLY The soul of Jesus Christ.in heaven experiences no sor-row, nor does His glorified body know aught of pain. His perfect happiness can be dimmed by absolutely nothing: nay! not even by the most heinous sins of ungrateful men, How, then, could He complain of the coldness and indif-ference of m~n, and that in words which, seemingly indicate that each sin of the present day is a direct and piercing wound in His Sacred Heart? In a word, the solution lies in an Understanding of the knowledge that Christ, as Man, enjoyed during His, life on earth. Our Blessed Lord was both God and Man. As Man He enjoyed the beatific Vision throughout His whole life. Now, through this vision He received the complete perfection of His intellect. He knew all things that per-tained to His office, His dominion, His mission on earth, all that pertained to the plan of redemption. The knowledge that Christ had, as Man~ was like unto the eternal knowledge of God. During His whole lithe, .especially during the Passion, Christ',' as Man, had knowl-edge of future things; the good and bad 'actions of all men were directly1 present to His mind. Just as a giant search-light in one blazing stream of light covers at once a half-mile area and every inch of space therein, or just as the human eye gazing on a distant landscape sees the whole and each detail at the same time, so, too, did Christ see through the whole of time to come and all the actions of men con-tained therein. He saw all future events as actually present before His eyes and each event was the direct object of His vision. In order to understand better the relationship between the knowledge of Christ and reparation in the devo-tion to the Sacred Heart, let us go in imagination with Jesus to the garden of Gethsemani. As Jesus kneels in 168 REPARATION TO THE SACRED HEART meditation, He begins to grow sad. Why? This sadness can only be caused by the vision in His human mind. As He kneels there, the sins of all men Unfold before His eyes; all the ingratitude of men--especially, of those from whom He might well have expected better things--is directly present to His clear vision. Not a.single sin --- even an ever so secret sin of desire-~elu~les His all-seeing gaze. Also (and this is the consoling aspect of Gethsemani), every single act of reparation of those especially devoted to His Sacred Heart was present to Him. And, as Jesus looked upon these acts of reparation, His loving Heart felt real and deep consolation. When, therefore, at the present time we perform acts of reparation, it is perfectly true to say that there is direct contact between our act of reparation and the Heart of Christ in Gethsemani. Time and space are wiped out. His knowledge bridges nineteen hundred years as readily as we look across a river. We are present before His eyes: our acts of reparation console Him, our sins cause Him sorrow-ful agony. What should be the effect of this truth that all our actions were actuatl~t present to the suffering Christ in His Passion? A deep realization of this can only ground more firmly our love for the Sacred Heart and spur us to more ardent acts of loving reparation to the Sacred Heart. Just as the spokes of a wheel lead to the hub, with which they are in direct contact, so likewise do all the reparatory actions of men the world over lead back to Christ in the Garden; establish immediate contact with His Suffering heart. And the deep realization of this solidly established truth should arouse the deepest aspirations of our hearts and wills to do our utmost to console the great and loving Heart of Jesus. 169 The Pivol:al Point: ot: l=fl:ec!:ive ,ood Will G. Augustine.Ellard, S.J. ['Because of the importance of Father Ellard's theme, and because of the length of the article, we thought that the followihg summary might be appreciated by those who wish some handy way of visualiz!ng and recalling the points devdopedin the article. The Roman numerals refer to the same divisions of the text.--ED.] Summary I. The problem of bringing about moral good will is illustrated by three cases: a)" Good~ but weak, will in oneself; b) Generous, but inconstant, will in oneself; c) Irresponsive or bad will in others. II. What is meant by the expression: "the pivotal point of good will"? III. Things which do not constitute it. IV. It does consist in the realistic appreciation of values. These terms defined. V. Reasons for the assertion: a) Common sense; e) Philosophy; b) ExperienCe; f) Sacred Scripture; c) Observation; g) Theology. d) Experimental psychology: gI. The characteristics of the knowledge that is d~]namic, i.e. apt to move or strengthen the will: a) Presentation of the right aspect; e) Actuality: b) Sufficient" quantity ; f) Novelty ; c) Personal reference: g) Affinity and sympathy. d) Immediacy and imagery; VII. Practical conclusions-- 1. To move or strengthen the will for the present: Realize the values of motives: a) Learning what the pertinent values are; Means: b) Serious reflection and prayer, especially mental: c) Organization of the motives. 2. To steady the will in the future: Have the realization in the focus of consciousness at critical moments. a) Recollection; c) Habituation: Means: b) Association; d) Experience. 170 PIVOTAL POINT OF GOOD WILL SISTER Mary Frail is making her annual retreat. More clearly than she has been wont, she sees the magnifi-cence and beauty of the divine plan for herself, she is delighted with it, and she feels that it would the grand-est thing possible to carry it out in all its fulness. Also she notices that to do so would mean giving up certain rather dear little habitual imperfections. She is torn between two conflicting attracti6ns. Though she is free, and by all means would be pleased to embrace .the whole of the divine plan for her, especially since it is all for her own happiness, still she finds that her will does not respond as she would like. Making his retreat also is Father Inconstant. He finds no great difficulty in resolving upon the noblest courses, but in looking back over many retreats, many excellent resolutions, and many performances not so excellent, be feels rather distressed at the sight of his inconstancy. This time, if possible, he is going to make the new beginning that will stick. Just how--well, that is not too clear to him. Brother Zealous faces a different kind of difficulty. He is a teacher, and he is glad to do everything he can to make good Christians out of his charges. But often enough he finds that his pupils are irresponsive or wilful. Is there anything we can do for Sister Mary Frail, Father Inconstant, and Brother Zealous? Their problems concern wills, their own and those of their charges. Pos-sibly, some consideration of that upon which moral good will turns in a peculiar way, may be of service to them. II. By "the pivotal point of good will" let us under-stand a certain something that precedes good will itself and that, more than anything else, is a condition of its coming into being. Of course it does not determine the will; for man, being free, makes his own determinations, But even the free will is dependent upon previous conditions, and it 171 -G. A. ELLARD is the principal of these that we propose to consider. Ill. This pivotal point of good will cannot be simply knowledge. Hardly anyone would maintain nowadays the old doctrine attributed to Socrates that knowledge makes virtue. It is not freedom of the will; everybody knows by sad experience that he cannot make himself good by a mere fiat of his will, nor even by many of them. Imposition of good habits from without, though continued over a period ,of years, in the discipline, for example, of a boarding school,, may ultimately produce, not what is sought, but a reaction in the contrary direction. Good habits developed freely and from within cannot be the point we are inquir-ing after, primarily because they presuppose much good volition and action, .and the pivotal point is antecedent to these. Nor, to pass to the supernatural order, is grace as such the pivot. Grace could not help to explain natural good will:. Even in supernatural activity, it is not sanctify-ing grace, which of itself is not operative, but a habit in the order of b.elng, not of action. Nor can it be the infused virtues or the gifts-of the Holy Spirit; neither are these of themselves operative; to go into action, they need stimula-tion. In what sense actual grace may fulfill the function we are investigating, will be taken up later on. Prayer, that is, asking God for good will, cannot bethe pivotal point. If the request be granted, the question would remain by what means the good will is brought about. Realistic Appreciation of Values IV. The pivotal point does seem to be found in a realistic, sense or appreciation of values. Let us consider. Everything that is good has value, and therefore value here is understood to be any good. Good is, according to the classical division: the.pleasant, the useful, the proper. Val-ues may be high or low, and positive, like pleasure, or nega- 172 PIVOTAL POINT OF (~00D ~'ILL tive, like pain. Appreciation is the subjective or'personal response to the objective goods that we call values. To appi~eciate is, according to the dictionary, "to set a just value on; to esteem to the full worth of; to be fully sensi-ble of; to exercise a niceperception of worth." Good busi-ness people, like SisterMary Buyer, who has been chosen out.of many to make the purchases for the convent or hos-pital, presumably know how to discern values and prices, In art or literature a man is said to have appreciation if he recognizes or prizes what is beautiful. In general, a person has appreciation if he knows a good thing when he sees it. The wise man has been defined as he who knows true val-ues. Religious who properly evaluate the excellence of God and of His plan have appreciation. Realistic apprecia-tion equals .the reality, or at least approximates the reality, of the value. Appreciation, or evaluation, knowing good things as good, seems to be the vital link between the two spiritual facultieS. It involves knowledge of a certain kind, and thus it is intellectual; since complacency or some other indelib-erate movement of.will must follow the perception of. good or evil, it brings in the will also. In practise, the cultivation of appreciation of true or major values ri~quires the har-monious cooperation of both faculties. V. Among the reasons for placing the pivotal point of good will in a realistic sense or appraisal of values, we may notice the following. Common sense would seem to indicate that it is mo-tives that move the will. But what are motives, directly or indirectly, except values? If athing be of no value to one, why should one bother about it? Our own experience seems to teach the, same. If we consider carefully the best moments and the worst mo-ments in our past lives, and allow for all influences; internal- 173 G, A. ELLARD and external, can we give a better reason for our own inte-rior strength or weakness at such times than that just then our sense of values, our perception of what was really good, ~was most adequate and realistic or least so? A little observation of men shows how eagerly they react to what they value highly; to money, for example, or pleasure, or power, or honor. Salesmen and advertisers achieve their, purpose by inducing people to conceive, the highest possible idea of the worth of their merchandise. Everybody notices how much clerks will put up with from prospective buyers. Would the same persons be so com-plaisant if there were no immediate .gain in view? If it be necessary to, hold his job a man may rather easily bear with the caprices of his employer, ~though at home; with his wife and children, he acts like an 01d bear. Wars, in spite of all their evils, are fought for great economic or. political values. Suppose that, in the iight of experience and observa: tion of men, we. consider this hypothetical case. Let A be anybody who has great sums of money at his disposal. Let B be anybddy else. Let A ask B to do anything that is within the limits of reason. If A0 offer greater and greater amounts of money to B indefinitely, is it likely that B w~ill resist the attraction? Is it not to be expected thathe will yield~ and moreover like it? But money .is only the measure of .material values. That volition is a function Of appreciation or evalua-tion is also a finding of experimental psychology. This is the main practical contention in the works on the w.ill of the distinguished German ~lesuit psychologist, Lindwor-sky1. He specialized in0 the psychology~of~this faculty, and it is to him that I am mostly in~tebted for the ideas in this 1See especially The Training of the ~rill, translated by Steiner and Fitzpatrick (Brute. Mil~.'aukee) ; and The Ps~Icholog~t of Asceticism, translated by Heiring (Edwards: Eondotl). ~ " 174 PIVOTAL POINT OF GOOD WILL paper. According to Lindworsky, experiments show that volition depends chiefly upon insight into values, without of course being determined by them. The will can embrace whatever appears to it to be of value, and it can become very strong if one feels sufficiently that the value is great enough. To move the will, values must be subjectively. experienced. Keeping a resolution is dependent, not so much upon the energy with which it was made, nor upon an inner general strength of will developed by particular exercises, as upon sufficient initial evaluation and especially upon the presence of it in the focus of consciousness at critical moments. "That the secret of influencing the will lies principally in this, to present the ~right motives at the right time, is no new discovery; . it was always the doctrine of the tradi-tional Scholastic psy, chology": so writes Hertling2, a con-temporary authority in ascetical theology. From modern American psychologists: "Forcing oneself to an early rising, and compelling oneself to run six times around the barn before breakfast, or to do some other useless and diffi-cult thing daily, will not bring the result sought for . Will training implies bringing sufficient motivation into play.''8 Philosophy teaches that the object of the will is good that is known. There are two elements expressed in the object and a third is implied. The first is goodness, real or apparent. Hence no one can expect to influence the will except by proposing some good to it. To do anything else would be like trying to make one see what has no color or to hear something that is not sounding. Knowledge is the second requisite, and it is just as necessary. If one had an opportunity to pick up a million dollars, but did not ~Hertling: Lehrbuch der Aszetlschen Theologie (Rauch, Innsbruck), p. 177. 8Goult and Howard: Outline of General Ps~lcholog~l, pp. 338-339. 175 G. A. ELLARD notice it, nothing would come of it. Thirdly, the good whichis presented and known, must be apprehended not merely as true or in any other way, but as good. Where there is no good or no perception of it, there can be no voli-tion. If the good be sufficiently great and seen with suf-ficient clarity, there can be no resistance to its-attraction, as happens with the Infinite Goodness and Beauty in the beatific vision. Hence, in general, the greater the good and .the clearer one's knowledge of it, the more likely the will's acceptance of it, and the more energetic and constant that acceptance will be: Sacred Scripture seeks to move men mostly by prom-ising good things and threatening evil things. But these are values, positive or negative. Christ Himself appears to have indicated what the will follows in such texts as these: "For where thy treasure is, there shall thy heart be also" (Matthew 6: 21). "For what shall it profit a man if he gain the whole world, and lose his soul? Or what shall a man give asaprice for his soul?" (Matthew 16: 26). "The kingdom of the heavens is like unto a treasure hid in the field, which a man findeth and covereth; and in his j6y he goeth and selleth.all that he hath and buyeth that field. Again, the .kingdom of the hea~'ens is like unto a merchant in search of. goodly pearls; and when he .hath found one pearl of great price, he goeth and selleth all that he hath and buyeth it" (Matthew 13: 44-46). A theological consideration: interior actual grace helps us to do good or avoid evil by enlightening the mind and inspiring the will. Psychologically Speaking, one would say that grace moves the will by enlightening the mind. The indeliberate inclination excited in the will corresponds to the ideas aroused in the intelligence. Light relative to a practical step can conceivably bear upon any or all of these three points: what is to be done, why it is to be done, and 176 PIVOTAL POINT OF GOOD '~rILL bow it is to be done. The firstalone would be quite insuf-ficient, and might well be deterrent, as when an unpleasant duty is indicated. To show why a thing is to be done: what is this but to manifest its motives or values, to reveal that it is becoming, profitable, necessary, and so on? In this way, by giving one a subjective appreciation, actual grace enters into the pivotal point of supernatural good will. It tends to correct that perversity which the prophet Isaias denounces: "Woe to you that call evil good, and good evil; that put darkness for light, and light for dark-ness; that put bitter for sweet, and sweet for bitter" (Isaias 5: 20). It gives one something of that gift of the Messias: "that he may know to refuse the evil, and to choose the good" (Isaias 7:. 15). In modern terms, it enables one to share in Christ's sense of value. The Church has incorporated into the Breviary4 a famous passage of St. Augustine in which he comments on the text: "No one can come to me, except the Father . draw him" (John 6: 44), and uses a quotation from Ver-gil: "If the poet could say, 'Each one's pleasure draws him,'5 not necessity but pleasure, not obligation, but delight, how much more strongly ought we to say that the man is drawn to Christ who is delighted with truth, delighted With beatitude, delighted with justice, delighted with everlasting life, all of which Christ is? . You show a green branch to a sheep and you draw it. Sweets are shown to a child, and he is drawn. Because he runs, he is drawn; he is drawn byloving; without injury to body he is drawn; with bonds of the heart he is drawn. If. earthly delights and pleasures revealed to lovers draw them; does not Christ, revealed by the Father, draw us? For what does the soul desire more strongly than the truth?''° 4Ember Wednesday after Pentecost; Lessons 7-9. 5Eclogues, II, 65. OTractatus 26 in doannem. 177 G. A. ELLARD It may be objected that we know enough or too much already. What we need is not more knowledge, but more willing. Sometimes that is true. But at other times, it may be asked; have we the right kind of knowledge, and enough of that kind? In ~any case, if a man cannot directly make a decision that he would like to make, what do you advise him to try? Have you anything better than that he should reconsider his motivation? Dynamic Knowledge VI. Now let us see if we can discern what kind of knowledge of ~;alues it is that, as it were, magnetizes the will. It is a certain, dynamic knowledge, found to be char-acterized more or less by the following attributes. First, it will present things under the right aspect, that is, it will propose things, not as true--the usual function of knowledge--but as good or evil, lovely or odious, beau-tiful or hideous, and so on. Such are the phases of things that it will bring out into relief. A quotation from the psychologist James will illus-trate what is meant by the right aspect. Consider "the case of an habitual drunkard under temptation. He has made a resolve to reform, but he is now solicited again by the bottle. His moral triumph orfailure lil~erally consists in his finding the right name for the case. If he says that it is a case of not wasting good liquor already poured out, or a case of not being churlish and unsociable when in the midst of friends, or a case of learning something at last about a brand of whiskey he never met before, or a case of celebrating a public holiday, or a case .of stimulating him-self to a more energetic resolve in favor of abstinence than any he has ever yet made, then he is lost. His choice of the wrong name seals his doom. But if, in spite of all the plausible good names with which his thirsty fancy so copi- 178 PIVOTAL POINT OF GOOD WILL ously furnishes him, he unwaveringly clings to the truer bad name and apperceives the case as that of 'being a drunk-ard, being a drunkard, being a drunkard,' his feet are planted on the road to salvation. He saves himself by thinking rightly.''7 The right aspect is not enough. There must also be a certain quantitg in the knowledge. It must be sufficiently clear, evident, rich, and full. In fact, the closer it approaches equality to the reality, the better. This is a particularly important dement in the realism of dynamic appreciation. Hence, obscure, vague, or hazy conceptions of the most tremendous realities may remain inert and sterile. Moreover, personal rfference is vitally necessary. To see that a thing matters to another may leave me unaffected. I must see the vital importance of it for my own dear self. In the last analysis evaluations must be based on one's past experiences of pleasure, pain, or love. Through these gen-uine experiences present knowledge must be vitalized. A man, for example, who does not remember vividly how it feels to have his finger burned, is in no position to begin to imagine how it would feel to be consumed with raging fires in the infernal regions. If one should never have experi-enced the thrill of unselfish love, one could hardly under-stand God's absolute loveliness and make an act of divine charity. Nor could a man who ha~ never been aroused by created beauty react to the Uncreated Beauty. Personal reference is necessary in another sense also. Great things have many values or suggest many motives, some of them apt to appeal to one and others t6 another. Each one must discover those that evoke interest and response in himself and exploit them. One soul may love God as a father, another as a friend, and a third as a spouse. 7James: Talks to Teachers, pp. 187-188. 179 (3. A. ELLARD Two more marks of dynamic recognition of worth are iramediac~t and iraaqer~. Direct perception of an object is much more apt to stir one than knowledge that is only mediate, discursive, or abstract, because it is closer to the object and more like it. Hence .the weakness, from an affective and effective point of vie.w, of reasoning and argu-ments. Love at sight, even to infatuation, is said to occur at times; but nothing like it is possible when men and women know each other only through description or cor-respondence. A dreadful catastrophe may horrify one who sees it but leave.a reader little affected. To make up for lack of immediate knowledge when it cannot be had, the imagination must be used. The more vivid and realtand rich the imagery, the better. The human mind is depend-ent on the senses and the imagination. Hence, to get at the emotions and, through them, the will, fill the imagination. "Empathy," the ability "to feel-oneself into situations," for example, into the Gospel scenes, or into the conse-quences of one's choices, into the pleasures or pains that may follow them, can compensate to some extent for the deficiencies of indirect knowledge. Happily most of the moral and spiritual values may be contemplated in the concrete in persons who have real-ized them. The scale would range from Christ, the Blessed Virgin, and the Saints down to the humblest person who has Something to be admired and imitated. Actuatit~I of knowledge gives it power. It is of deci-sive importance that the motives be actually before con-sciousness at the critical moments when they are moit needed and least likely to be there. It is not enough that they be stored away in the recesses of the memory. Actual consciousness, for instance, of the ~ttractions of unchaste pleasure may win the battle against merely habitual aware-ness of the reasons for keeping chaste. The force of occa- 180 PIVOTAL POINT OF GOOD 'q~rlLL sions of sin illustrates well the characteristics of dynamic knowledge that we have been reviewing; the impression they produce is thoroughly realistic. Nooeln.I is also an aid, as it makes a greater appeal to the sensibilities. Hence, ~o keep a good idea from losing its motive power, consider it from new angles and find new beauties in it. Since choice is always comparative, a preference of one thing to another, superiority! of knowledge of one alterna-tive gives it an added chance of being taken. A slight value well known may be preferred to a much greater one less well known. In general, .other things being equal, that alternative will be chosen the values of which are better known or predominant in the focus of consciousness at the time. FinaliSt, a factor of knowledge that induces prefer-ential appreciation is found in the subject himself, namely. a certain s~tmpath~t, based on a natural or supernatural affinity: the "connaturality" discussed by St. Thomas in the Summas. The classical example, from Aristotle on, is the chaste man's knowledge of chastity as opposed to the theoretical ethician's. With respect to the Supreme or Absolute Value, that is, to God, this affinity is founded principally upon the essential relations of the creature to the Creator and of sonship to the Divine Father. Such seems to be the kind of knowledge that leads to willing and to action. It does not make one learned, and may be greater in the ignorant peasant than in a scholar or theologian. But if its object be divine values, it will help to make one wise and holy. If we could make our knowledge and estimation of eternal values equal to our appraisal of temporal things, our probation would be over. We cannot, to cite an 88umraa Tbeologic~, 2a, 2ae, q. 45, a. 2. 181 G. A. ELLARD instance, have an experimental knowledge of God in this life, though the mystics do lay claim to just that or some-thing like it, and in the light of it they conceive for God a love like that fierce, overwhelming, personal love which arises between man and woman. On the other hand, and to our misfortune, the false or minor values of material things do solicit us through precisely that form of knowl-edge which is thoroughly realistic and dynamic. There-fore it is all the more imperative for us to be mindfully aware of the advantages that sensible attractions have over spiritual, values, and in oposition to do whatever we can to compensate for the difference. Practical Corollaries VII. Suppose we consider separately the cases in which ¯ one wishes to influence a will at the moment and in the future, or what is about the same thing, making a resolu-tion now and endeavoring to secure its observance in the future. 1. To move the will now, and to charge it with power, get l~y all available means the maximum possible appreciation of the values or motives that are pertinent, and diminish as much as possible any antagonistic evalua-tion. ¯ First, it is important rightly to discern just what ought to be done, that is, in our case, what the law of God is or what He prefers. Missing this point, through impru-dence or scrupulosity or laxity, is not conducive to good will. But then focus attention, feeling, and effort on the advantages, gains, and reasons for so acting. Not u~bat ought to be done is to be stressed, but the u;h~/'s. Imitate the clever salesman who sells his wares by persuading the potential buyer that it is really to his own interest and profit to buy. Exhortation had better take this form than a tedious repetition of "Let us'es" or "Let us not's." Put 182 PIVOTAL" POINT OF GOOD WILL the accent, not on the rights of authority, but on the advantages to the subject in obeying; these include the values of obedience itself. Even if you urge that it is God's will, try to explain whg He wills it, what values He has in mind. With most persons, begin with a stron.g appeal to self-interest; then proceed to the nobler interests, such as God's; Christ's, souls'. Very especially in case something difficult or distressing be involved, for example, self-- abnegation, or love of the Cross, the greater the disagree-able feature, the greater must be the emphasis on the good aspects and results. This is a simple psychological neces-sity. Some who exhort to abnegation would seem to think the greater the evil, the more it will be welcomed. Mere negatives--"Dont's"--are never inspiring, and therefore negative resolutions should somehow be given a positive character and value, for instance,-by substitution or sub-limation. To acquire a dynamic sense of moral values two chief means are available; first, to learn what those means are; and secondly, by serioi~s reflection and prayer, to take their measure or realize their magnitude. What the values are is to be learned by study and reading or listening to sermons and conferences. We could not attempt to outline them here. But it may be sug-gested that the perfect man Would strive to know and will .the same values that. God Himself wills and to have a simi-lar appreciation of them. They are the Infinite Goodness Itself and the excellences of the divine cosmic plan, cul-minating in divine beatitude for an,gels and men, with immunity from all evil, for eternity. Included in that plan would be the sublime grandeurs of the Incarnation and of its effects in time and eternity. Next in order is to work up an adequate appreciation of these motives, justly to appraise them, to recognize their 183 G. A. ELLARD ' full worth, to feel their force and significance. This is ~o be done principally by serious reflection and prayer, or better, by both together, that is, by mental prayer. This is the great means and hence the supreme importance and efficacy of it in the spiritual life. St. Thomas has a whole article in the Summa to demonstrate that "contemplation or meditation is the cause of devotion.''9 In it he quotes these words from St. Augustine: "the act of the will arises from understanding." Without mental prayer, or something approaching it, one cannot expect much grasp of moral values: such is human nature. The senses and the world overwhelm one with their values, which are in possession. as it were, from the beginning. A counterbalancing per-ception of the worth of things divine does not come with faith nor without effort. The germ of it.is there, but it must be developed. The human spirit is immersed in mat-ter, and if it is to raise itself above material attractions and maintain itself upon that superior level, it-must exert its forces with an energy comparable to that of the powerful motors of the big clippers or flying-fortresses. This means in the beginning hard thinking and much of it, with ener-getic and sustained will-activity corresponding to the light won. In mental prayer.a vitalized and dynamic insight is gained into divine truths and values, the will reacts and responds at once, the appropriate affections are elicited, the consequences of possible courses of action are carefully weighed and felt in anticipation, the correct moral atti-tudes are assumed, practical resolutions are made and their execution rehearsed, many fervent petitions are made, and grace, coming in ever increasing measure, deepens and enhances the whole process. In a word, one is filled with that light, good will, and strength which are needed to ful-fil one's part in God's magnificent plan. 9Summa Theologica, 2a, 2ae, q. 83, a. 3. 184 PIVOTAL POINT OF GOOD WILL If one cultivati~ m~ntal prayer well and sufficiently, he will also use all the other means to spiritual advancement and thus he will become perfect. If one be faithful in the lower degrees of mental prayer, he may be led on even to mystical contemplation, wherethe labor will be less, and the infused light, appreciation, and love may be incom-parably greater. Mostly in the intimate commerce of con-templation do the spouses of God come to their peculiar experience and all-absorbing love of Him. The funda-mental difference between a mere believer, a person of medi~ ocre virtue, and a saint, seems to be that, whereas they all assent to the same truths, the believer hardly does more, the mediocre person feels to some extent what they mean, and the saint truly realizes their significance. All the motives, general and particular, having been considered, they are to be assembled and associated together, so that one may recall the others, and then they are to be thrown into the scales against their false contraries, and proposed for acceptance to the will, with an inexorable "either. or!" 2. To aid in securing future execution of a resolution, four means in particular are effective: recollection, associa-tion, habituation, and experience. Recollection will tend tO prevent the light and warmth of one's vivid appreciation from vanishing into the dark-n~ ss. God and divine things are in themselves interesting, and if one's insight into them has been sufficient, interest in them will spontaneously spring up. Then without too much difficulty interest will direct attention; attention to divine values will keep them in the field of consciousness; and naturally the affections and will should follow. One should foresee as far as possible the occasions in which one's constancy will be put to the test, and deter-mine in advance by .what precise means one is going to 185 G. A. ELLARD react. "The modern psychology of will teaches that mere volition accomplishes nothing, unless a definite "way of behaving has been planned and practised.''1° Then the occa-sion, the resolution with its means, ~nd the motives, already organized among themselves, are to be associated together in thought as firmly as possible, so that when the occasion comes, it may recall into the focus of consciousness the reso-lution with its means, and this in turn the whole constella-tion of motives. Thus their cumulative force will be available, and successful action may be expected. To illustrate by'an example from Lindworsky: John notices that whenever he meets Charles on the way to work, he falls into uncharitable conversation. He adds to his gen-eral resolve not tofail against charity this means, that when he meets Charles again, he will promptly open a discussion of such or such a topic. Thus he links together all four: -the occasion, the r.esolution, the precise means, and the ¯ motives. 1~ All the procedures indicated in the preceding pages can be cultivated more and more until they become solid l~abits of virtue. Thus greater sureness, facility, and perfection in good are acquired. With every success in accomplishing what one desires, one actually feels and experiences to a certain extent the fruition of one's ideals and values, and thus one's appreciation of them becomes ever more realistic, and more like the divine or Christiike sense of what is of value. If with sufficient realism you. see that your treasure is ~n the Infinite Goodness of the Blessed Trinity and in the advantages of the divine plan, you will find your will there also. lOLindworsky: The P~cbolog~/ of Asceticism, p. 38. ~lbid.o p. 37. 186 Scruples Versus !:he Human Gerald Kelly~ S.3. THIS sketch concerns two characters, both of whom .are "| purely fictitious. Any resemblance to any person in real life.is a mere coincidence. One character is called Humanus, because he represents the ordinary conscientious human being, one who is.cheerfully content to be .~'like the rest of men," The other character is Scrupulosus, so-called because he typifies the victims of that gnawing and unfounded fear of sin known as scruples. ' For Scrupulosus, a supreme difficulty is to appreciate what may be called "the human way of acting." It is hard to.define this human way. It expresses itself in a quiet resignation to the fact that human problems cannot be solved with the exactness of mathematical problems. ~.It is an essential requisite for peace among men and for interior peace with God and oneself. Humanus takes this human way in full, easy stride. A reliable man tells him something; he believes it without struggle. True, the .man might be wrong, might be lying, using a mental reservation, or even deceiving himself. But Humanus does not tr6uble himself about these things, unless there is some reM evidence.to make him suspect them. When a man gives him money, Humanus does not bite it or ring it on a counter. He knows the possibility of counter-feit money; but he knows .too that social life demands that we practise a certain amount of trust in the good will of others. (Incidentally, the author once lived in a place where there must have been a great deal of. counterfeiting. Every time one paid for something in coins, a cautious clerk rang the coin on~the counter. It was most distressing.) . ¯ . Humanus follows the.same human way in his dealings with Go&and himself.God made him huma'n; God.ought GERALD KELLY to be content if he simply acts humanly. And he has enough troubles in life without suspecting himself unduly. Scrupulosus can follow the human way in his dealings with other men; but in those things which concern God and himself he is decidedly inhuman. He seems to thinl~ that, in dealing with God, he must have God's own unerring and penetrating vision of the human heart; that in dealing with himself none of the canons of human peace are applicable. Perhaps a few examples will make this clear. The Sacrament of Penance, truly a Sacrament of peace according .to our Lord's designs, affords no real peace to Scrupulosus. Definitely, it is a torture; a torture to go. a torture to stay away. And the reason for the torment, to put it simply, is that the reception of this Sacrament involves four elements---examination of conscience, con-fession, contrition, satisfaction--each of which can be fulfilled only :in a human way. Suppose we follow Humanus and Scrupulosus through an examination of conscience. Humanus says a few pre-liminary prayers, then looks into-his soul. This is riot a very strenuous process for him;in fact, it verges on sheer routine. Humanus is conscious of the fact that he could improve his method, but he also knows that he fulfills all the essentials. Mortal sins first; and it does not take him long to find :them. Heis no laxist. He knows a mortal sin when he sees one; but he. knows too that they are big enough to be seen with the naked eye. On some Com-mandments he does not even examine himself. Idolatry, murder, robbing banks--all such things are off his list. He would waste his time searching his soul for them. If he does find that he has sinned seriously, he notes the number of times; and if he cannot recall the number, he is content to add the saving word "about." If he is doubtful about the serious sinfulness of~anything--well--he is doubtful: 188 SCRUPLES VERSUS THE HUMAN '~AY There is no use wrestling with the doubt now; if he could not solve it before, he is less likely to solve it now. Venial sins? Humanus knows there were many little things, but it is often hard to cat~ilogue them. He selects two or three, and phrases them as best he can. Sometimes he numbers venial sins, sometimes he doesn't; and he" knows tha~ the number need not be confessed. Finally, Humanus makesan act Of contrition. In this, too, there is a trace of dry routine. Humanus has often resolved to "polish it up" a bit. Contrition never causes him worry; though it has at times puzzled him. However, he has solved the puzzle in the following manner. When a friend offends him and afterwards comes to him, holds out his hand and says he is sorry, Humanus takes the hand and forgives. He never looks to see if there are tears in the man's eyes. He does not stop before forgiving to ask: "Now, John, are you sure you're sorry? Can you swear you're sorry? Do you t:eel sorry? Maybe you're deceiving me, or yourself?" No, Humanus does none of these things; so he solved his puzzle about contrition by deciding that God doesn, t act that way, either. God is content with our just being human. Scrupulostis also examines his conscience! After lengthy preparatory prayers, he finally musters the courage to plunge into the .abysmal depths of his black soul. He goes after mortal sins with searchlight and microscope; and at the end of the search he is amazed that he hasn't found any. That cannot be right. There must be some; at least, there might be some some grim deed that his lax conscience is covering up. Further examination still fails to reveal a clear-cut mortal sin, but by this time he has managed to work up a doubt. Now, is he doubtful? He'd better con-. less it as certain, because if he only thinks he is doubtful and really is not doubtful he will be deceiving the priest. 189 GERALD KELLY As for venial sins, he must have scores of them. Missed morning prayers--distractions in the prayers he did say! He has been told that missing morning prayers is really no .sin, that there is no law of either God or man that says: You must pray in the morning. But be ought to pray in the morning. As for distractions, he has also been told that when involuntary they are not sins, and that even when voluntary they are merely small irreverences. But be ought not to get distracted; it is base ingratitude for him to neglect God in that manner. He'd better give the number of the distractions: 15--no, perhaps it was only 14. He cannot make up his mind, so he decides to say 15; in fact, he finally decides to give the whole background of the ghastly affair. And so on. It is time for him to go to confession. He is not ready, but he will try. Humanus makes his confession, returns to his pew and says his penance and a few prayers of devotion. The time passes very quietly. He leaves the church, full of peace and ready, as he has often.expressed it, "to be hit by a truck." In a general way, he knows that his .confession is not mechanically perfect. Sometimes be does not say things just as he had planned them; he becomes confused, dis-tracted, or even a bit embarrassed. Also--and he has this on the authority of adevout priest--he knows that the confessor may get distracted, or even nod a bit. But this percentage of error does not greatly concern Humanus. God Himself arranged that this Sacrament should be received and administered by human beings. The essentials are quite easy to fulfill; the accidentals allow both the priest and the penitent the opportunity to strive for greater perfectio.~l and increase in humility. It should: be evident from the story of his preparation that no great peace floods the soul of Scrupulosus as he emerges from the confessional. Nevertheless, he grits his 190 SCRUPI~S VERSUS THE HUMAN ~rAY teeth and kneels dowh to say his penance. Three .Hail Marys! He literally "tackles" the first one. But in the middle something goes wrong; he must have missed a word. He starts again, and then again; but he cannot satisfy himself that that Hail Mary is properly said. As he pauses'in desperation, the whole blurred story of the confession begins to unfold before his mind. Nothing was said right. The priest must have misunderstood him com-pletely. The fact that he got only three Hail Marys con-firms him in this fear; if the priest had understood him cor-rectly, he would have given him at least a Rosary. At this moment, a new source of interior torment opens up. Even if the confession had been good, the absolution could not be valid because he did not make a real: act of con-trition. He just went through some words. God must know that he was not really sorry. And his confessions have been that way for a long time; he'simply must make a gen-eral confession. He has made general confessions before without any subs.equent peace of soul, but this one will be different. We might take Holy Communion as another example of the difference between Humanus and Scrupulosus. It should be one of the supreme consolations of the Cath-olic's life. The essentials for its reception are very small: the state of grace, acquired by Sacramental absolution, if need be; and the keeping of.the fast from midnight. Humanus finds the fulfillment of these conditions simple enough. He is satisfied with normal, .human assur-ance that he is in the state of grace. If he doubts about a serious sin, he generally prefers to go to confession, but he knows he has no strict obligation to do so, and he is con-- tent on occasions merely to make an act of contrition and go to Communion. The fast presents him with no prob-lem at all. The law is a safeguard to the reverence due the 191 GERALD KELLY Blessed Sacrament. It forbids eating and drinking after midnight. Humanus knows what ordinary people look upon as eating and drinking, and he does not have to con-sult a chemist~ to find out just what is food. or a physiologist to discover precisely what is meant by eating. All these things are so many thorns for S~'rupulosus. How does he know he is in the state of grace? He can't prove it. He is not sure he can make an act of contrition, so he must always go to confession when in doubt. It may be that his confessor has assured him again and again that, in his present trial, he mayalways~go to Communion, no matter what his doubts, no matter how many sins he thinks he has committed. Even after this and though he knows that the Providence ofGod guides souls through superiors and confess.ors, yet his case is different, and the confessor does not really understand it. As for the fast, here is but one of Scrupulosus'.many hard experiences with it. He is on his way to Mass. His lips tickle. .He rubs his coat-sleeve over his mouth. A moment later he feels something strange in his mouth-- some lint from his coat, he thinks! He gathers all his salivary forces to remove it, but he is too late. He swallows. Well, that's the end. He has broken his fast, he may not go to Communion. This is his first conviction, but in church a gleam of saving common sense is still able to pierce the fog of fear and he does go to Holy Communion. Later the fear returns with a vengeance. He made a sacrilegious Communion. After that, one thing leads to another. He begins to notice a strange taste in his mouth every morning--the lint from the bedclothes! He tries again and again to remove it; but the consciousness of the lint remains, and with it the conviction that he may not receive Communion. There are two ways of solving this lint problem. One 192 SCRUPLES VERSUS THE HUMAN WAY way is to consult a trained theologic/n, wh~ might show Scrupulo~us by keen argumentation that lint is not food, or who might indicate that, even if. it were food, it was not taken "in the manner of food." This is a perfectly legiti-mate method of solving the problem, but hardly a satis-factory one for Scrupul0sus. It allows for too much quibbling, and, even when it does convince, its appeal is only to the intellect. Scrupulosug needs something that will impress his imagination and thus remove the emo-tional pressure of his fears. The second method is therefore a much better one for -Scrupulosus. It is a method suggested by an old and experienced diagnostician of his problem. It is very simple. "You take awoolly blanket, the woollier the bet-ter. Seize firmly in both hands, raise to the mouth with-out flinching, and bite hard. When you have a good bite, then you chew thoroughly and trot to swallow.'" This is a guaranteed cure. After one such experiment Scrupulosus needs no metaphysical discussion to be °con: vinced that human beings do not eat coats or blankets. In this matter, at least, he will be content with ?he human toad. No one-should gather from this brief sketch of Huma-nus and Scrupulosus that the latter does not wish to act as others do. His difficulty .is more subtle. Briefly put, it amounts to thi~: he cannot relax. 'He is like a sick man who fights an anesthetic; or, perhaps more accurately, he is like a man who will take the anesthetic, even if it kills him. So it is with Scrupulosus; at times he fights his fears, at other times he clenches his fists and says he will be human. Neither method will help him. He must relax under the pressure of his fear. This is not easy to do; yet it can be done if only one retains the power of laughing at oneself. For Scrupulosus, a sense of humor is more precious than the gift of tears. 193 Nint:s t:or Sacris!:ans Gerald Ellard, S.J. SACRISTANS for whom its cost or other considerations make Self-Lite Charcoal undesirable may readily secure the advantage of a large glowing surface with ordinary charcoal in the following way. After the unlighted charcoal ~has been placed in the censer, a little wood-alcohol is allowed to, drip on it and soak into it. It is then ignited, and, when the alcohol has burned away, the charcoal will be alight through and through and thus able, when fed with incense, to send up what is actually something like a pillar of smoke, a symbol of prayer visible to the entire congre-gation. The matter of securing the most suitable incense within the means of all is no small concern, and prompts one to mention a variety now being used with eminent satisfac-tion. Its cost is very low' but it is not on sale, as far as we know, in the church-goods houses. Trees of Syria exude a balm that is known in trade as. olibanum. This fragrant and gummy substance is widely used in varnish-making. It is graded in trade circles by the size of the lumps: egg (large) and tears (small). Tears of olibanum make an ideal incense.:~ Stocks available in this country may not.~ last much longer, but up to the present time wholesale drug dealers have had no difficulty in supplying it. The tears should not be powdered, as much of the fragrance would be lost, but burned as they come. In sacristies serving a large number of priests the prob-lem of quickly providing each priest with an alb of just the right length often proves formidable. A Chicago church 194 HINTS TO SACRISTANS where many Masses are the daily rule has at the edge of its alb-cabinet, at shoulder height, an unobtrusive measure indicating the number of inches from the floor. A priest has just to hold up an alb to the measure to see if it is the proper length for his use. It may no longer be news .to sacristans that candle~ burners in pyrex glass are now available in all candle sizes. In style they follow-not the older lamp-chimney shape, which "black out" tOO much of the candle flame and cause difficulties in lighting the candles, but the snug, dose-fitting sleeve pattern. The pyrex burners have all the advantages of the better type of metal burners, with the big additional one of beirig practically invisible. Sacristans shudder to see priests, in adjusting the man-iple, disregard the little tab provided for pinning, .and run the pin.into the precious fabric of the maniple itself. This is riot perverseness, but a measure of necess!ty (or rather, convenience), inasmuch as many of these little .tabs are too narrow to aliow one to run a pin crossways. Many new vestments now provide a shield-shape, or even semicircular, tab which affords ample room for pinning without being conspicuous. In repairing vestments sacristans might well provide such "pin-space." A strict law of the Church prescribes that the priest mix a "very small quantity;', of water with the wine to be consecrated at Mass. Most priests wish to take only a few drops of ,water; and sacristans can help them in this regard by filling the .water cruet almost to the top. When the cruet is pract.ica!ly full, it is easy to shake out a few drops. This is not so easy to do when the neck of the cruet is empty. 195 The Presumed Permission James E. Risk, S.J. THE philosophers tells us that what happens by chance happens rarely and cannot be foreseen. The Church, in her legislation, makes provision for many unusual situations that have arisen in the course of her past history, and may arise again. Hence she grants to all priests emer-gency faculties such as to absolve from censures, to assist at marriages and to perform other priestly functions. Fac-ulties of this kind are not granted to all priests save in cases of spirituhl emergency. Now, the most conscientious reli-gious, too, will find himself at times in an unforeseen situ-ation where permissions required by his vow of poverty or obedience are needed; where the delay necessarily in-volved in obtaining such permissions cannot be admitted. Unusual circumstances arisirig from the uncertainties of travel or health may, for example, produce a situation calling for the legitimate application of the principles gov-erning the presumed permission. Since actions based on presumed permissions should be the exceptioh in the normal life ofa religious, the older theologians took great care to limit their number to the minimum, lest a too liberal application of the-norms of presumption tend to obviate the necessity of asl~ing for many of the ordina~ry permissions. Sincere reflection and a normal exercise of foresight will lead a religious to limit the number of presumed permissions, while a ready ad-mission by superiors that unforeseen situations are, from time to time, inevitable, will prompt them to make allow-ances for the reasonable presumptions of their subjects. Though the question of presumed permissions is by no means limited to the field of religious poverty, it is chiefly from this angle that we shall endeavor to examine it. 196 THE ~RESUMED ~ERMISSION Various Kif~ds or: Permissions Progress in the exercise of religious poverty demands an accurate knowledge of the various kinds of permis-sions granted by superiors. By obtaining permission to acquire, dispose of, and use material things possessing some economic value such as books, money- and the like, the religious is faithful to the obligations freely accepted when he vowed poverty. He does not act in his own name nor as an independent proprietor, but as a poor man who has nothing that he can .truly call his own. Acting w~th-out permission in these matters, he violates his vow by committing what many moralists choose to call a "sin of proprietorship." They say that such a religious acts like a man who is bound by no vow of poverty and is independ-ent of any superior in the acquisition, use, or disposal of property. The commentators on the religious life usually speak of superiors as granting permissions; though in most communities there is generally appointed an assistant su-perior who is empowered to grant many of the ordinary permissions demanded by the obligations of the vow of poverty. Our purpose in examining the nature of the pre-sumed permission leads us to comment briefly on the other forms of permission employed by a religious in the observ-ance of his vow. This will serve to clear the ground for a more accurate understanding of the presumed permission. We spea~k of an express permission as one given by word of mouth or in writing, indicating unmistakably the mind of the superior. A tacit permission, as the very name implies, is p[udently considered as granted from the silence of the superior, who is aware of certain actions that are governed by poverty or obedience. The axiom "silence gives consent" may be reasonably applied when circum-stances are such that, if the superior objected, he would voice his disapproval. An implied permission is one that 197 JAMES E. R~sK is contained in another permission. The permission of a superior, for example, authorizing a /eligious to make a trip, implies the permission to use the funds necessary for traveling. A general permission may embrace many acts of the same or different species. In some religious commu-nities there prevails the practice of renewing each month general permissions in virtue of which a religious may ac-quire or dispose of objects of a very small economic value, such as articles of devotion and the like. The extent of such permission depends on-the constitutions, rules and customs Of the institute. A particular permission .is granted for an individual case. Such a permission, how-ever, if the superior so desired, might be extended not only to a singie occasion but to several occasions calling for the same permission. Thus, permission granted to an ailing religious to consult a specialist might be limited to a single visit or extended to several, according to the nature of the indisposition requiring attention. The Presumed Permission Authors who have treated of the obligations of the religious life agree that a religious is justified in presuming permission when, owing to some inconvenience in obtain-ing permission without delay, he prudently decides that if the superior in the present circumstances, were .asked for the same permission, he would readily grant it. Now be-fore proceeding further, let it be noted that there is one very substantial difference between the presumed permis-sion and. every other kind. All permissions save the pre-sumed permission have this note in common, namely, that they are expressions of the will of the superior who knows the wish of the subject and freely grants it. In doing so, he says, equivalently at least, "I grant you permission for this or that object." Yet when we examine the presumed per- 198 THE I~RESUMED PERMISSION mission, we find that the superior cannot say this for the simple reason that he is unaware of the subject's wish. This leads us to conclude that the presumed permission is, not a permission in the strict sense of the word, but it is a legitimate substitution; and the act resulting from a sin-cere presumption, whether it lies in the sphere of poverty or obedience, is quite in accord with the obligations arising from the religious vows. The religious is acting, not in his own name, but with a clear dependence on the will of the superior. To come more properly to an examination of the pre-sumed permission, the following points of division are suggested by the definition of the presumed permission given above. We must consider: I) On the part of thereligious who presumed: a) the inabitit~/ tO obtain permission in one its ordinarg forms, b) the motioes sufficient to justifg a presump-tion; c) a prudent conclusion. Z) On the part of the superior: the different~mental attitudes towards a presumed permission. Our first condition requisite for the legitimate pre-suming of a permission is the inability to obtain permis-sion in one of its ordinary forms because of the absence of the superior. The most circumspect religious may encoun-ter such a situation when both superior and assistant are .abse, nt or indisposed or so occupied as to permit no inter-ruption. If the proposed action of the religious is so urgent as to exclude a delay until such time as the superior may be contacted, permission may be presumed, supposing the .other conditions are fulfilled. In the second place sufficient motives, reducible to ne- 199 JAMES E. RISK cessity or utility, are required to make a presumpt.ion law-ful. Let us suppose that, while traveling, two sisters are caught in a heavy rainstorm that gives little hope of imme-diate abatement. An umbrella would be a very welcome addition to their equipment in the present predicament. To purchase an umbrella without delay may be instru-mental in protecting their health as. well as their clothing. In such straits it would be quite unnecessary to look for a telephone so as to obtain express permission to make this necessary purchase. The same religious now proceed to browse through a book store while waiting for a train. To their pleasant surprise a rare and very valuable book, much sought after by their superior, meets their eye. It is available at an extremely reduced rate. A real service would be rendered the convent by the immediate purchase of such a book. A situation such as this might even justify the conclusion that the permission to buy the book ought to be presumed. The prudent in.terpretation of the superior's mind, the third requisite for a valid presumption, must never be wanting. On this point, the commentators supply us with expressions that furnish a key to the solution of many a problem that in practice may arise when we wish to justify a presumed permission. They say: "_ . it is prudently judged that permission would be given if asked"; "Per-mission reasonably presumed is sometimes sufficient"; "To presume permission is to act conformably to the will of the $a p er" t "o't ; and so forth. "Prudent"l y" , reasonabl"y, and "conformably to the will of the superior" indicate that a well-founded judgment enters into the very character of the presumed permission. Resting on the basis of whim or hallucination, instead of prudence and reflection, the act of the presuming religious is not to be dignified by the title of a permission; it is rather a gratuitous-presumption or 200 THE PRESUMED PERMISSION the sin of proprietorship. The reasons tha~ justify the prudent judgment will at least approximate those which in ordinary circumstances influence the conscientious superior in consenting to the requests of his subjects. Such reasons will be reduced ulti-mately to necessity or utility in harmony with the norms of the particular religious institute of which both superior and subject are members. For each religious order or con-gregation professes a more or less definite standard in these matters, admitting, for example,, in the matter of poverty, the use of some things as necessary or useful, while exclud-ing others as superfluous or even detrimental to the. spirit-ual interests 6f the religious. With this in mind, the reli-gious about to presume a permission knows that the habit-ual attitude of the superior is to abide by these norms in granting permissions, that the object desired in the present emergency has been granted on other occasions by the same superior, that there is no reason that leads him to suspect that in the present situatioi~ the superior would act differ-ently. Thus, a religi6us says to himself, equivalently at least, "If, here and now; I should ask the superior to grant me this request, I am reasonably certain that he would readily grant it." He comes to this conclusion after hav-ing deliberated on his particular rule of life and the habit-ual inclination of ~i conscientious superior. The "if" clause just expressed is always at least implied in the legitim~te presumption. This explains why the presumed permission is sometimes called the conditioned permission. The per-mission that would involve the acceptance of gifts of an incon.sequential value can be much more readily presumed than the more costly kind. Needless to say, in practise the reasoning process re-quired for a presumed permission is far more quickly con-cluded than described. While walking through town, a 201 religious priest meets a crippled beggar, whom he knows to be sincere. He gives the poor man a few small coins on the presumption that his superior would not object. His own particular institute encourages devotion .to the poor and he has seen his superior, a conscientious religious, act in the same generous fashion. His presumption is reason-able; he has "conformed" his action to the .reasonably in-terpreted mind of the superior. I.s. a religious who has legitimately presumed a permis-sion, say in a matter governed by his vow of poverty, later obliged to notify the superior of his act?. The rule may call for such a manifestation in every case of a presumed permission. Supposing such a prescription does not exist, one would not be obliged to notify the superior of articles now consumed which'had been received b~r way of a legiti-mately presumed permission. Objects Of a more enduring nature, received in virtue of a presumed permission, should be made knov~n to the superior. A kind friend, for exam-ple, meets a' religious and invites him to take dinner with him. The religious accepts his friend's gracious invitation. Before parting, the same kind friend presents the religious with a very excellent volume. To what is the religious obliged in the case? We suppose, first of all, that his pre-sumptions in both cases are justified. If the rule of this religious obliges him to manifest all presumed permissions to the superior, his duty is clear. Without such a provision made by his rule, he would not be obliged to acquaint his superior with the fact that he had prudently presumed to take dinner with his friend. If he wishes to keep the vol-ume which he had lawfully presumed to accept, he would be obliged to approach the superior for permission. For while it was inconvenient to make contact with the supe-rior at the moment when he received the book, there should be no special inconvenience involved in asking for permis- 202 THE PRESUMED PERMISSION' sion on his beturn home. In other words, he can lawfully ¯ presume only as long as conditions justify it. Attitudes of Superior Having examined the conditions that warrant a pre-s. umed permission, let us now look briefly at the different attitudes with which a superior may view such presump-tions on the part ~of the subject. We may reduce them to three classes. 1) The first type of superior may be so disposed that he is ready enough, if asked, to grant the ordinary permis-sions, and does not object to the reasonable presuming of the same permissions. It is possible that he has. expressed himself on this point.To ex.emplify: a religious of the community of this superior knows that permission to sub-scribe to useful periodicals is readily granted. He knows too from his close acquaintance with the superior that there is no objection to presumed permissions in ordinary mat-ters. Such a religious, provided there be no insincerity on 'the point, .may presume to subscribe under the ordinary conditions. For he knows, in the language of the theo-logians, that his superior is opposed neither to. the sub-stance of the act (the~ subscription) nor to the mode or manner (by way of a presumed permission). 2) Another superior, perhaps .with a view of check-ing abuse in the matter of poverty, may be decidedly op-posed to his subjects' presuming permissions. So strong may be his attitude that, outside of cases of real emergency, he is prepared to veto the presumed permissions of his sub-jects. A presumed permission then, outside of extraordi-nary circumstances, would be tantamount to a violation of poverty or obedience as the case might be. To resume the example of subscription for periodicals. The superior in question is not opposed to the subscriptions to useful :peri- 203 JAMES E. RISK odicals. So strongly, however, is he opposed to presumed permissions, that he refuses to allow a subject to subscribe without first obtaining express permission. In this case he would object to the substance of the act (the act of subscribing') not because he failed to appreciate the cul-tural value of useful periodicals, but because he would be opposed to the toad/ir~ which such a subscription were made (i.e. by way of the presumed permission). 3) S~ill a third attitude might be evidenced towards the matter of presuming. Admitting the use of presumed permissions as sometimes justifiable, a superior may reveal his general attitude towards presumed permissions as one of reluctance and displeasure. Such a disposition, however, would not necessarily in'dicate his refusal to ratify a pre-sumption once made. The subject of this superior sub-scribes to a periodical and on the arrival of the first issue is reminded that the superior would gladly have granted the permission if asked. Has this religious violated poverty? He may have sinned venially because of the toay in which he obtained the subscription, that is, by presu~ming instead of asking. The substance of the act, namely, the mere sub-scribing, would not necessarily be'sinful, because the supe-rior would have gladly permitted it. Obedience too could be violated, if the religious deliberately acted against the expliCit order of the superior. To complete our consideration of the various attitudes which mayinfluence a superior in .these matters, this ques-tion may be proposed. Suppose that after a sincere and prudent presumption is made, it is totally repudiated by the superior? If, for example, a book were purchased in such circumstances, what could be done? Strictly. speak-ing, the superior might order the return of the book and reimbursement on the part of the proprietor of the book-store, if this were feasible. That would be for the superior 204 THE ~RESUMED PERMISSION to decide. The religious, who in good' faith erroneously estimated his superior's attitude, would in no wise be guilty of a violation of poverty. For in the case he sincerely inter-preted the mind of his superior and concluded that the con-ditions justified his transaction. Conclusion In conclusion, let .us remember that the presumed or interpretative permission, as some authors call it, has a defi-nite place in the life of an observant religious, but that p!ace is reserved for occasions when the ordinary methods to obtain permission cannot be observed. The conscien-tious religious, as we have already stated, will rarely fail to obtain whatever permis.sions are ordinarily necessary by the more express method of asking the superior. A habitual use of presumption can easily lead to laxity in the observ-ance of poverty so essential to a life in religion that is to be led with any degree of sincerity. What must never be. for-gotten is that cooperation is always necessary in the observ-ance of the vow of poverty: the superior should show him-self ready to grant any request in keeping with the particu-lar grade of poverty professed in hisinstitute, since it is not unknown for subjects to violate poverty rather than ap-proach a superio/Who has shown himself less gracious in the question of permissions. Subjects have been known to deliberately violate poverty, I say, not to mention the gratuitous or unnecessary presumption which is another name for the sin of proprietorship. The religious should be habitually disposed to express that dependence on supe-riors for the use of temporal things, not out of a spirit of servitude but out of a desire to imitate Him Who was hungry and Who had nowhere to lay His head. 205 ook Reviews PRINCIPLES OF CHRISTIAN AND RELIGIOUS FERFECTION for the use of the Merlst Brothers of the Schools. Trensleted from the slx~h French edition; revised end enlercjed. Pp. 567. To be procured from the Marlst Brothers, St. Ann's Hermltege, Poughkeepsie, N.Y. $1.~0. Though this book was written for the Marist Brothers, it could be of great service to other religious as well. In fact, it would make an excellent manual of introduction or a good brief guidebook to the spiritual iife in general and particularly to the religious life. It might be used as a sort of text-book for young religious; it was designed to serve that purpose for the Marist novices. It ~s small, but rich in content; its form is that of. question a~ad answer; in presentation of its material, it is systematic, clear, and definite. From it one could get a well ordered and fairly comprehensive knowledge of the practice of the spiritual and religious life. The Introduction supplies general notions on the end of man, holiness, the religious state, and religious institutes. Part I is entitled "General Means of Christian Perfection," and deals with the desire for perfection, prayei, mental prayer, exercises of piety, conscience, Confession, Communion, direction, spiritual reading, the exercise of the presence of God, and various devotions. In Part II, "General Means of Perfection in the Religious Life," are treated religious vocal tion, the noviceship and religious profession, the vows, and the corre-sponding virtues. It closes with a chapter on "Regularity." Part III is concerned with the obstacles to Christian and religious perfection, and the fourth part is devoted to the virtues. To many of the answers "to the questions are added brief further explanations in smaller type. On many points of major importance select quota-tions from the Fathers and Doctors of the Church are givefi; in these the' influence of St. Francis de Sales and St. Alphonsus Liguori is noticeable. The m~iterial make-up, paper, print, and binding, are neat and attractive. A full table of contents, an analytical tab!e, and a good index make it easy to find what the book contains on any particular point.--G. A. ELLARD, S.,J. BLESSED ARETHEY THAT HUNGER. By the Reverend Richard Graef, C;.S.Sp. Trensleted by Sister Mary Hildegerd Windecker, M. A., Sister of the Blessed Sacrament for Indians end Colored People. 206 BOOK REVIEWS Pp. ~vli + 175. Frederick Pustet, Inc., New York, 1942. $2.00. Father Graef attempts in various ways to encourage the good Catholic in the practic.e of a strong and living faith. His main lines of argumentation are the following: A dynamic faith is necessary for personal sanctity; because sanctity demands self-renunciation, and this renunciation will not be made unless one sees clearly and power-fully the value of making it. Such evaluation is had only in the light of faith. Moreover, supernatural efficiency demands the work both of Christ and of the soul. The principal part of the soul's cooperation consists in genuine, earnest desire; and the source of such desire is faith. Finally, the apostolic influence that each soul is called upon to exert in the world, and thus the ultimate mastery of the world by apostolic souls, can be appreciated only when the world is viewed with the eyes of faith. The" author has made frequent and apt use of the Sacred Scrip-tures. Each of the main sections of the book is divided into numer-ous brief topics. The meditative reading of one or two of these topics might prove, helpful to those wlJo are accustomed to make their men-tal prayer in that way.--G. KELLY, S.,I. THE MASS OF BROTHER MICHEL. By Michael Ken÷. Pp. 307. The Bruce Publishing Company, Milwaukee, 1942. $2.S0. Here is a new Catholic novel with an entirely different theme. The setting of the story is sixteenth-century France, a turbulent his-torical period for that country, owing to the threatening Surge of heresy. The spreading falsehoods of Calvin and Luther provide' a dramatic background for the lives of the de Guillemont family, about which the story is told. The interest centers in Michel de Guillemont, the elder son and heir. It is his story from his sincere, impetuous love of Louise to his final unyielding love of God and his Faith in the self-oblation of martyrdom. We share in the tragedy before his contemplated mar-riage that was partly due to the jealousy of his brother Paul and that led to his becoming a saintly religious. We are carried along from the injustice and cruelty of his father to ~he providential meeting with the und.erstanding Father Andr4. We sympathize with him in his deep suffering when the priesthood is denied him. Brother Michel's courageous acceptance of God's will and his intense love of the Holy Sacrifice of the Mass keep the interest keen up to the power- 207 BOOK REVIEWS ful climax of his death. The subordinate characters of the least-resisting Paul, the unscru-pulous Anne; the bitter Louise, the heretic Armand, the lovable Father Andre, and others are well portrayed. The story is told with excel-lent description and good use of suspense. The tragic atmosphere is relieved by romance and clever humor. The one striking weakness is the characteristic trait of the modern novel: it leaves untold the retribution due to some charaCters. The Mass of Brother Michel shows the triumph of grace over .personal pain and loss, sin, and human frailty. The passages that deal with the spiritual consolation of the Mass, the reason for pain and suffering in this life, God's love for the sinner, and the courage coming to the soul through prayer are worth reading again and again. Priests, in particular, will find here many inspiring thoughts for practical use and may grow in their appreciation of the privilege of offering the Holy Sacrifice of the Mass.---A. J. DEEMAN, S.J. FAST BY THE ROAD. By John Moody. Pp. xiv + 308. The MacM~llan C~rnpany, New Yorl~, 1941. $2.50. The Wall Street expert on investments and kindred subjects who occasioned not a little surprise a decade ago by embracing the Catholic Faith and reporting the event in the popular The Long Road Home has a new treat for his expanding reading public. The present vol-ume, to quote from the author's foreword, is "an attempt to explain in simple language or by illustration, certain teachings and view. points to be found within the Church which are often misunder-stood by non-Catholics. All this is merely incidental to the general purpose, which is primarily to tell of some of the experiences of one convert .during his first decade as a Catholic." Mr. Moody writes simply, entertainingly, and with precision on a wide variety of subjects connected with his Faith. In his chapters the hard-headed, efficient business man, with the help of God's grace, approaches the Truth. He turns back his cuffs and proceeds to defend it and, campaign for it with gusto. The chapters are topical for the most part, ranging with consider-able agility back and forth over some focal point of Catholicity by means of observation, analysis, chance discussion, and illustrative anecdote. Their cumulative effect is to deepen one's gratitu.de for the gift of Faith and to jolt one anew with the realization that most of 208 BOOK REVIEWS one's non-Catholic friends and neighbors are totally ignorant of or gr6ssly misunderstand the Catholic concept of supernatural life, and are usually indifferent to it. And Mr. Moody, so thoroughly at home in the Church after his ten years as a Catholic, writes with more than ordinary authority and perception of .the money-mad, speed-benumbed, materialistic American mentality. The book is recommended especially to those in search of reading matter never heavy or tiring yet providing food for serious thought --and prayer. The chapters m~y be read in any order, and any or all of them would be suitable for refectory reading.--C. DEMUTH, THE CATHOLIC REVIVAL IN ENGLAND. Pp. ix -I- 102. The MacMillan Company, MEDIEVAL HUMANISM. By the Reverend Pp. ix -!- 103. The MacMillan Company, By John J. O'Connor. New York, 1942. $1.00. Gerald G. Walsh, S.J. New York, 1942. $1.00. These books are respectively the third and fourth volumes in The Christendom Series. According to the announcement of the publishers, "this is a series of popular books on important topics in the history of Christendom, prepared under the auspices of the Con-fraternity of Christian Doctrine . The books are intended to provide informative reading for both Catholic and non-Catholic readers; for study clubs in the parochial units of~the Confraternity of Christian Doctrine: for study groups in the Newman Clubs: as collateral texts in colleges, normal schools, and senior high ~and preparatory schools.'~ Both books appear to measure up very well to the purpose of the series. Professor O'Connor's book gives a fine sweeping picture of that very important period in English life known as "The Catholic Revival," the story of the gradual breaking away from the tyranny of th~ penal laws to the winning of freedom and influence for Cath-olics. Father Walsh's book puts within the reach of the ordinarily intelligent reader with good educational background an illuminating study of the meaning of "Humanism" and of the development of Christian Humanism through the middle ages till it reached its high point in Dante. Bibliographical notes are appended to each book. Father Walsh has also included an abstract for study and review which should prove very helpful.~. KELLY, S.d. 209 Decisions o[ !:he Holy MEANS OF COMMUNICATING WITH THE HOLY SEE A communication from the Most Reverend Apostolic Delegate to the Most Reverend Ordinaries reads as follows:. "In order to remedy, the difficulties of correspondence with the Holy See, His Eminence the Cardinal Secretary of State has'directed me to inform the Diocesan and Religious Ordinaries and Superiors of this country'that in the present circumstances they may recur to the Holy See through this Apostolic Delegation, and so avail themselves of the facilities at our disposal. This office makes frequent use of radiograms, and also of the air-mails to Lisbon wblch, however, are not as regular as formerly. "Upon the receipt of the petitions of Religious for faculties and dispens,ations, this Delegation will communicate with the .Holy See by radiogram or by other channdls, according to the possibilities and the circumstances. When a response has been received from the Holy See, the relative rescript will be issued by this Delegation, in accord-ance with instructions already given or to be given in particular cases. "When requests are made for the renewal of a faculty, the orig-inal rescript should be presented with the petition for renewal. "The Holy. See hopes in this way to continue to correspond with the Religious !n this country and to furnish every assistance to them." 1942, March 21. At the request of many members of the Hier-archy, heads Of universities, and authorities in the world of science, among them members of the Pontifical Academy of Sciences, His Holiness Pope Pius XII proclaimed Saint Albert the Great to be the heavenly patron of natural sciences. The Most Reverend Martin Gillet, Master General of the Order of Preachers, read the Brief at a solemn meeting held in the Pontifical International Institute Ahgeli- CUmo 1941, November 18. The Sacred Congregation of Rites held a preparatory session in the cause of the Servant of God, Catherine Tekakwitha, Indian virgin, to discuss the heroicity of the virtues practised by her. 210 .uesffons and Answers !1. According +o our constitutions. +he members of our congregation pronoun~:e temporary vows for three years, +hen take. perpetual vows unless, for a very serious reason, a sister is obl;gecl by superior~ to renew her temporary vows for another period of three years. At the end of +ha+ time she must either pronounce perpetual vows or seek~ an inchlt from the S. Congregation of Religious for a fur+her ex+en-sion of temporary vows if she is not 1o return to the world. Recently this latter c~se occurred, but the rescript was delayed, "and the sister d~d not renew her temporary vows until twelve days after they had' expired. In this case, did +he sister cease +o be a member of +he congregation on the day on which her vows expired, and were her subsequent vows invalid? The sister would not cease to be a member of the congregation. by the mere fact that an interval of time elapsed between the expira-tion of the temporary vows and their renewal, unless the superior had positively ordered her to leave and to return to the world. As the case is presented, it is not clear whether or not the constitutions allow this appeal to the S. Congregation of Religious.

Issue 3.6 of the Review for Religious, 1944. ; for Reh NOVEMBER ~! 5, 1944 t '~ (~°uesfions. Answered,' I Ind~=x tOVolumeThree ,~ ":RE, I EW "FOR R G-IOUS ¯ , "VOL0~ I~I - NOVEMBFR I~, 19.44 - No. 6., CONTENTS- ~ PIUS XII ON BIBLE STUDIES Clemen~J. MeNa.sp~, S.J .3.6.1 SCRIPTURE IN,THE CHRISTMAS LITURGY~Robert G. North, S.J. 3~68 '~. BOOKLET NOTICES '. .~. . ~t~OOM FOR THE EBONY CHRIST?John E.! Coogan, S.J. 377 ~ OUR CONTRIBUTORS " A HUNDR'ED YEARS OF' APOSTOLIC PRAYER~ Alban J. Dachauer. S.J .~. 385 . THE DEGREES' O~: PRAYER~Edward J. McNally, S.J .391 BOOKS RECEIVED , . . . . ~ . " ; . 40l RELIGIOUS PROFESSION: A SECOND BAPTI~M?~Ja~es E.RIsk, S,3,,,, ;~.402 QUESTIONS AND ANSWERS~ - -._ , Abbreviating'the Postulancy: Obligation~ to go to Ordinary Confessor: " Commut~)ty Doctbr and Secrecy: ~Dispensa~tion from Eucharistic Fast: ~ Obligafion of Novice to make a Will: Converts and Ent~'ance into Reli- , g~on: Use bf Money given for Specified Purpose: PortiuncuJa~ Indulgence i~ Churches of Third Order Regular: Holding Bd'ads, for Cr6zier Indul-gence: Time for Saying. Little O~ce:" Questioning of Boys by So¢ial~" Workers: Novitiate without Isolation or.Novice Mistress: Transfdr from ¯ " Activ~ to Cloistered Instit~ute: Re-admission to Religious Life; Division of Institute into Provinces. ~.- " . . . . 410 BOOK REV, IEWS (Edited by Clement DeMuth, S.J.) ° . The Ascetical Life: A World to Re¢gnst~ruct; Paul of Tarsus: The Pas-torabCar( of'Souls: Molders 6f the Medieval Mind: Canonical Procedure in Martimonial Cases: Voll II, Informal Procedure: Abridgment ,of the Interior Spirit of the Religious of the Visitation: Maryknoll~ Missi6n Let-terL Vol. I, 1944": Dea¢onship: Conferencel on the Rite of OrdinatiOn; Our Lady's Praise in Poetr~ . " . ' ~ . 42 INDEX TO VOLUME III. ' . ; ~ . 42'8 "~ REVIEW FOR RELIGIOUS. November. 1944. Vol. III. No. 6.: Publish¢d bi-monthly: ~lantlary. March. May. duly. September. and November at the College Press, 606 Harrison Stfeet, Topeka, Kansas, by St. Mary'~s College, St. Marys; " Kansas, with ecclesiastical al~prob;ition. Entered as second class matter danua~y 1942, at the Post Office, Topeka, Kansas; under the act of March 3, 1879. ~Editoria[_Board: Adam C. Ellis, S.d., G. Aughstine Ellard, 8.J., Gerald Kelly, "~.~I,~ Copyright. 1944. b~ Adam C. Ellis. Permission is hereby,granted for'quotations of reasonable I~ngth, provided due credit be given this review and the aut-l~r~. SubScription price: 2~dollars a year: Printed in U. S. A. Before writin(J to us. please consult notice ~n inside back cover. Pius XII on'. Bible $ udies Clemer~t J. McN.aspy, S.J. ~.~,IHEN Rome speaks it is always news: when Rome ~W ¯ speaks in the solemn form of an encyclical it ~is l~ead- line ne~s, But whim" the,Holy. Father gives a pro- , nouncement on Scripture, the whole Catholic learned world feels especially, concerned. It is .now-just .over a year since ,o-the Pope sent out his.encyclical on Bible" studies, called by its oPCning words Divino.A~ante Spi.rim (that is, "Under ,th~ Inspiration of theDivine Spirit':'~). Even, before actuhl. copies We.re available in America.interest was so higla~that 'arti~les beg~,n appearing ~n Catholic, publications of: all ,tyises . -: T~ue,. this encyclical;is~.lar~ge!y directed .to pri~sfs, seminarians, arid theology teachers, Whose. profdssion plainly'has to. do with preachi~ng and studying God's ii~Si~ired word. Yet. the H01y Father speaks to the lait~ 'too and invites them to become outstanding in studies d.eal.ing with the Bible. For they too can "render a. con-spicuous service to the Christian cause." ' ¯ ". . Bi'shops are urged fo "effcourage all th,6se initiatives by ivhi~h men . . . laudably strive to excite and foster among ,.Catholics a greater, knowledge of and love for th~ SacrCd Books." They are to favor '.'those pious associations whose aim it is, to spread copies of ~theoSacred Letters, especially of. the Gospels, among the Faithful and to pr6cur~ by every means that in Christian families the same be read daily, with .~piet~r and devotion." All the more would this seem-to apply to religious 7families," particularly th6se whosd regular program of ~ s~tudies-d~es not a11ot,c.ourses in Scr!pture. To. use the Holy_ Father's words again, if the faithful "are to be nourished CLEMEN'I~ ~J. ~ MeNASPY -~ " Review ~ fo~ Religious °with .thiS same food that:they may, draw fro'~ thence~the~¯ khowle~dge and"lov~ ~f-God a~nd."t~he pr?gress~mperfectton and' the happiness of their own souls," evidently h~does not mean to exclude those striving to live the very~of~ulness of the Christian life:~ - The new encyclical'~is now easily available. Tran~l~- tionshave.appeared in rr;any dio(esan newspapers; th, e May oissue.-of The Catholic Mind c6ntains one, which is being* publish_ed in, pamphlet~ form by America Pres r ry n fafe .cat i v e prayer. ~ ;- o Is there .a ~ype of contemplativ'e~ prayer, wl~kh we can - bring about at leasi: partially by. our'own efforts? It is importar~t to grasp the question at issue" here. Since ~all: me~ritorious prayer requires grace for its performance, we _~are2not ihquiring into our :ibility, to contemplate ,~'ithofit gr~ic~, but Whether, by utilizing the graces which are2avail, -~able. ~to all Christians, we can positively, help in building 6ur owns.ability to pra_y contemplativ~ly. The contra.ry sfippositio~n is that all contemplation, is infused and that we are restricted to-remov.igg the obstacles to such pra~ye?~ Then ~t would be given, finally as. a pure gift of God ~"-. 6ut any infallible causal 'connection with 0hr preparator~r acts. The atlthors v~e are following maintain that there °~n acquired contemplation. Father DeGuibert cites, f~r :thi~ ~ ~po~ition such le~di~ig auth6rities asoSt. Thomas Aquinai,i-~. St. Teresa, and St. 3bhn of the Cross. Experience confirms this teaching and reason would-lead. us.to expect it, For just as in " natural sdehce and ,philosophy when one has become thoroughly, familiar with his subject, he c~an find.mental repose in contemplating the ' ~rderliness 6f the system oftruths he hSs learned, so ih th~ ~bnsideration of the truths of faith, one. would be prone.to ,-,_~ @pect~ that a similar stage Would be reached iri due time2 The practical moment of holding this position is tl~at it~ .-founds the~convic~ion . that contemplatige prayer, admit-.~ .tedly a most efficacious means of spiritual progress, ~s ~. wlthin, the grasp of all and will certainly l~e our~,~ provided. w~ make the necess~ary efforts. _ . >. Method in Disdursioe Prag~r ~ ' 0f~ the forms ~of pi:a~rer thus far considered, discursive. EDWARD.:J. MCNALLY . ~ Reoietu for Religious~ ,, prayer is the only 6ne which may properly bE said,t~ be ~ go~rerned~ by method: These methods have been worked " °out in accord wiith~sup~rnatural prudence and so do" not oppose, obht work' alon~g with, the 0.pera.tions 6f ~race," At' all times it is to be borne in mind that they.are intended' as means to subserve God's _sanctifying influence ~upon the. " soul and-are to be adhered to precisely in the degree that they are helpful to this end. Gerierally speaking, the use of ¯ method°is a real need for those beginning to pray mentally. Not infreq,u~ntly also those who have been p.raying-for., some~years are still unabie at times to make~ use of the ~. simpler forms of prayer profitably; in such cases method sh6uld be followed; ' We find that the various methbds of prayer in use~in the Church ,possess certain common elements. Thus, all methods-insist on ~he importance of the remote prepara-ti0n)~-, This is summed up. by Father De Grandmaison as follows. One ought always sinceiely to pu~ the thin'igs~'of' "God in the highest placd. He shohld trust that intimate friendship with God is possible and relatively easy. should practise self-denial. It will make prayer easy if ond seeks God:in all things, practises interiorsilence~ and tries to put. on the sentiments of Christ Himself. " : 0 ~ According to.-the Ignatian methOd, .which is quite. widely practised today,, the proximate preparation iricludes ¯ a choice of material for prayer.- It shows reverence for God 15y~spending 'some time beforehand in fixing on what we .are to consider in prayer. Furthermore, "the pray~er itself is mdre deeply r~cdllected as a result,-since the entire time of °~rayer can be' spent i~n direct relationship with God and not. ~in the extraneous business of deciding what the~prayer is to-be about. For morning prayer, if'khd preparation be made the evening before, this me'thod has the added adv.an.tageof .enlisting the sub~onsci6us activity of the preceding night ih 394 Of humility and re;terence, and a petition for grace to.rn'ake~ -. the prayer weli. The use of a composition off.place is recom- o --* mended if the subject is an event in our Lord's life, in order ~ ihat thus the'one-praying may as it were projedt himself into the scene. Its use in subjects that are not historica!,bi~t ihvisible,, f3r example, a theological truth, is not favored ~by all. Utility to the individual seems to be the final test~'.- 'here. ~ " .THE DEGREES' OF~ PR)gYE~ the cause of'player. Th~ matter :chosen~-should fit the. needs and inclinatibns of~each one:" The start o~f the player .will, include an act of redalling the presence of God, an act~ An important question is" whether a definite~grace~ sl~ould .~" ~- be sought., Here a distinction is ~o ~be made between the time'of making the Spiritual Exdrcisesof St: Ignatius (for "one who.makei t.hem)and, ordinary daily'prayer. Durifig the Exercises, . the petition for the grace appropriate to each~ exercise is clearly essential, since the Exercises are a cohesix;e wtiole wherein each grace prepares for the succeeding . ~n the other hand, in daily prayer such a specific petition is not hlways required. Yet it is well tO make it frequently in -o~der t9 have definite, sp~ritua.1 aims. The dose of the .prayer should be more directly ~concerndd with God and have some bearing on the p~esent day's endeavor. A definite" resolution, however, may not always be needful ~ince th~ prayer is sufficiently prhctical if therd is a general up!.ifting ,of the heart:saffectibns to God or if a clearer grasp of a truth~ of fai~:h be gaine.d. The fbllowing suggestio.n~ g6v- '~rn the" prayer itself: 1) One 'should Stay where one findsdevotton'-' ~and as l~on~ a.~ one does so. ~ .2) Mote value is to be put on ~he affections of the heart and will than on intellectual considerations. - 3) Yet as the will's affections spring from ~hat the mind apprehends, the intellectual acts are not .to.~ be.-, cut 395 ED~CARD" d. ~McNALL¥~ " ~ )- '-~ Reuiew ,f6i- R~liqious "- ~ -short, prematurely:. ~4) The fUil.time'is to. be given to. pra:yer dedpite desola-. "-tibn. ~" 5) Violent efforts to seek devotion should be avoided. In itself, the e~irly morning se~ms the best-time" for-m~ iking mental prayer, sirice at that tim~ the mind is riot ~yet taken up With the responsibilitie~ of thd "day's work. .Yet if fatigue is too noticeable then,.some other tim~ free f.rom ii~ter.ruptions, i~ preferable. -This' latter suggestion. " applies to those for :whom th-~ time of prayer is not fixed' by ': rule. The posture should be the one most suitable to Obtain the fruit.desired and foi.due reverence:" ¯ - Timel~j:Trarldtions to Higher Forms o~ Pr.a~ter ¯ , .It i~-important that.~he transitions, first fr6m discursive to-affective'prayer and then from affective to contemplative :, prayer, occur at the proper times. To dela~; them.too 1,o.ng would be unnecessarily to render prayer tedious.and to fail to take advantage of the grace God intends for the soul. On '~ the other hand, to encourage the affective or contemplative way befor~ the grace for it is offered would be an atte ~mpt" -.c.ertain to fail., Hence it is important for the director to be ¯ able to recognize the Ordinary signs of a call to'these types of .prayer. The .principal test is the one suggested b~r[ St. Teresa, that the prayer rnu.st produce its effect upon the [,whble life of ~he individuaE by making him more humble, mpr¢closely united with God, and more careful to perform-[ well the duties of his state of life. Besides thi~, there~hould be at least equal facility in" the more. advanced-prayer. In addition to these two principal"criteri_a two others will help. -, recognize a call. They are a distaste for' discursiv~ p~aye'r. ~an~. a persistent attraction for affeCtive prayer: These. lat-'. ter t~o.signs may be called supplementary, as they are not ,always present. ~ Sqme personsad'vance early~to affectjveprayer. In such. ~-:~ casesch~e {s ~obe tak4n cha~ 5~ o~her means--for~examPle, - -~:,.6y conferences and re~ding--s~ch p~rsons'attain tothe deep unders[anding and,personal convictions of the great otruths ": ~ " of the-spiritual life and of their obligations that ordinaril~ a~e the result of discursive prayer. ~, -~ Dan~ers to Be A6oided ¯ Even after one is practising affe~tive praCer and shoul~ ~ bd practising it, certain dangers are to be watched fo~: One of these dangerd is a tendency toward too-violent excitgtion 6f affections ~hich usually occurs when one is laying stress on the sensible emotions instead of the will's determination. be ~givefi in order that affective or "contemplative prayer be : ~ ~ ,made with the g~eatest possible fruit. Another danger is that of spiritual gluttony for "sensible. onsolations. This caff le~d to a "neglect.of the duties.of, one's state of life ,in order noYto be deprived of anysensible consolation. There is also daniier Of presumption based on the judgment that one'must.be far ahead of others.spir-~- itually since one is enjoying great intimacy.with God. , Similarly, acquired ,conteinplation is also attended'b~r ~ certain' spiritual darigers. For example, there may be'dejec-. tion. of mind when this contemplation; at first very swe_et,:- o he.crimes arid and tasteless.: Or one may conceive a gr~eat rep~ugnance for making any distinct act.of the mind, such. as reasomng, even though impelled thereto by grace. A~in: dne. m~iy presume to despise 16wet forms o_f. prayer. Fin~ill y, laziness an,do a superficial spiritual life may derive-from a lack of cooperation with the. graces ,of contemplative prayer. ~ Hence. speaking_p~sitive!y, the following advice might 1) Solid and fundamental~ virtues are:to be rather than subjectively, plea~ing experiences. ,2) Greater recollection should be cultivated. :[.3) The examination of.consciefi~e is" to b~ kept up and - gr3ater purity of consci¢.nc.~ sought. " ., 4) No inspirati.on .of g~race should be disobeyed. " Even for those pr.actising these more advanced forms of .,~ : prayer preparation of material is recomm~n~l~d. °This.!may ~be done more simply than formerly. Thus, the subject chosen might merel, y be a' passage from Holy Scripture ~in, event in a saint'slife, or a certain, supernatural affection "of the will[ The Night of the Senses ¯ " -Th, e,final-pre, p~ratiofi of a soui for the gift of habitual rhysti~al" prayer is almost always the first passive nightof" >the soul, known as the nigh.t of the .senses. This is ch~iracte~- ized by a .great ari,dity. There is a simple memory' of God ~hich persists throughou~ prayer. This is the one constant -~ttraction of the mihd and 'it endures more or less inde-~ pehde,ntl~r of the will. S0metlmes .this i"nemory has conso-la'tion in it. '-MUch more commonds a painfu~ and persist-ent need, of a closer union with. GOd. Those who h~re already had some transient experiences w.ith consoling mysticalprayer can define wha't they Want:,,,,it is the return of that prayer flowering in the possession of God. ~,Grace. begins to induce a distasfe for even such sensible:ple~isures as are lawful. The will is free to resist this purifying proc-e~, ss~ and One is tempted to immerse oneself in, excessive indul-~ genceoin sense experience. The proper course tO be.f6.11owed is just,the opposite. Recoll~ktion is to, be presereed, and the "senses mortified.During time of prayer one should be con-tent with the simple, thought of God; this is all. that ongcaff do withOut tooviolent efforts; 0fie should pray for quick "deliverance from this time of trial if it be'God's will. - Distinctive Nature of MqsticalPrager Three qualifies set infused contemplation, apart f~om ¯ " 398 ' Noi~mbec, 19~44 - T~E DI~_aREES OF PRAYeRs-. ~ill ot~er ~rayer. First,'God's 15r~sehce till now l~nbwn dnly b~r:faith seems ~d be expdrienced. It is felt. This conscious-ness of God's presence has beeia e.xpressed analbgously by othqse who have had it as a~fouc14 of God or a Sl:;iritual ta~sting. Only. in.,the more advanced m~stical~ prayer do the analogies~of hearing and sight.0ccur. .Secondly, this ihtui-tion is simple, not bringing any other new knowledge to soul.~ Thirdly, ttie prayer is simply received from ~od, sifice no human efforts can produce it even for a short tinge. Grades of Myst.ical Prayer " Th~e. ar~, according to the authors we are ~fol~lOwing, three principal-stages' of ~mystical prayer:, the "prayer 6f quiet; the prayer of fhll union; and the .tra.n, sfgiming union, also known as the .mystical marriage. The pr~ayer of .quiet may be described as mystical union.in which tlqd ~divine act.ionis not yet strong enough to exclfid~ distrac- =tio~s. -At first,-this prayer will last only for very brief intervals, say for the space of a Hail-Mary. Gradua113~ attains lofiger duration until finally it is Eossessed almost ali the"time that is spent in prayer. . :-~In the, second stage, of mystical~ prayer, known as the prayer of full.union, the experience of God is su~cient!y ~absorbing to preclude all distractions. At first, this prayer tgo is had "only very briefly, though with profound_effedts .upon thb soul. A half an hour is considered rather 1ong.A person gifyed with .this prayer falls back to the. prayer of ~quie~ in the intervals between periods of full union. I~s_ ~rea~tiofi on the body is rfiore or less pronounced, accc~rding ~.~ to, the[temperament of the recipient. I~ can result ii~ ecstasy. Before ,being admitted to.the final stige of mys~tical' praye[: the transforming union, the soul must be further purified: ~. This purgation is effected through~ the.' 399 MCNALL¥ Reoieu~ for ReligiOus passive~i~h(of the soul known~fis tl~e night of the S]~irit. ' This state is not ~without j0y~resultin~ drom the infused 5ontempla~tion of God~ But it is-chiefly characterized-by" very -. great sufferings. Understanding.God's holiness and love in" a~nev~ way, the' soul also perceives the enormity its own ififidelities and conceives "a torturing abhorrence, c~F- ~them. This great sorrow and destestation of its faults~ cleanses the soul from them and so fits it for more exalted union with God. There is at times agreat aridity making ~ prayer seemimpossible. Very_delightful periods of infused contdmplatjon have been experienced, arousing the soul's desire°for more peLfect union with God; now these graces ha,vd:been Withdrawn, leaviffg the. soul without joy and acutely and painfully conscious of its g~eat .need fo p.os-sess God. ~ - - -/~ At-length th~ finai stage of mystical prayer is reached_. ~, This transformingunion or-mystical marriage has ~'th~reeT' distinctive properties. First, it'is almost .permanent; goin~ ,on'practically all the time even amid external activity. Per~ ;~ so/as gifted With this kind of-prayer ~have been impressed witffa Rindof duality within themselves. - The h!gher fac-ulties of the soul are n~early always_ rapt in prayer, while the lower Qnes are capable of engaging in all sorts of work~;" ~I'n~ .some cases this prayer lasts even during sleep. Ecstasy is -rarer than in p@e~eding degrees[ Temptation~and interidr sufferings Occur only infrequ'ently. ~ ~ The second_ property of this _degree of prayer is an, ~xperience of the transformation or divinization of the°~ 16ul. The supernatural divine concurrencegranted to÷soUls, in~ grace becomes the object, of conscious° appreh~nsiom ~. There" is a Sp, ecial percept.ion of union with G0d~ 'an~t all a~t~bns are. consciously performed with Him and through Hiifi. ¯ Thirdl.~, so~e ~ersons gifted With this prayer have an No.tuber, 1~44~ ~ ~ ,~,~ ~THE DI~GREF~ 01~ ~YER :ilmost con--tindous vision ofthe-Blessed Trinity.-St. Teresa: ~---says that~this is always-so. But St. zJohn of the Cross does not merition it and there seem t6 have been cases-of the tr.ansform!n~ union With God as ~ne, without any co_n- ~.~ sciousness df Hiin as Three. ~,The part phyed by the Sacred Humanity of our Lord with regard to this spiritual marriage seems to be that Of !e.ading the soul to if.- The relations,hip.is between the soul ~and the Divinity. In .different recorded instances of this-union,~ the divine r~ature has ~anifested itself more ~learly as identical with the Word or with. the Holy Spirit. ~ _" AI~ very close ufiion of the will with God's Will is ~the~ result of the transforming union. Deliberate'venial sins: are a~most completely excluded. The soul feels that' it' w0uld be imp6ssible to sin serio~usly. Yet there is no cer, o _~aihty that confirmation in graci is granted., St.~3ohn of theCross thinks that it is. ' But~St. Teresa holds that a fall° is possible, since there is no absolute guaranty th;it~ God.wifl continue to hold the $o1~11 so. close to Himself until death. Books Received (From August~O to October ZO) -THE BRUCE PUI~LISHING CO., Milwaukee. A Month o~ Roses. By the Reverend P. H. Fages. O.P. $1:75. Canonical -~Procedure in Matrimonial Cases:, Volume II. Informal Procedure. By .the Reverend William J. Doheny; C.S.C. J.U.D. $8.00.The Man Nearest" io .Christ; By the Reverend F. L. Filas, S.;J. , $L50. B. HERDER BOOK CO., St. Louis. Lent, By-the Reverend Conrad Pepler, O.P. $~.00." P! J.'KENEDY.~ SONS, New York. Three Reliqious Rebels: By the Reverend M~" Raymond, O.C.S.O. ~' Her Silence 8peaks. By the Rey~erend John S.'Middleton0 Ph.D, GROSSET ~,DUNLAP, New York. " $2.7.5. Men o~ Mar~tknol_l. By the Reverend James K~ller and Meyer Berger. Reprint., $1.00. " R li{gi uS pro e Si ~ a ~Seffo~nd Baptism? 3ames:E. Risk, 8.3. .\V! A~ TOLD~in. the liyes', of the early Fathers that . ,~ one of these heroic men behdd in~ vision two persons. . ~' .~receiving the grace of complete remission~ of th~ terdporal phn!s~hm_ e.~.t due to sin. One of these @as a neo- -~" phyte, the'6ther a religious assuming;the habit of .his order. Be it, fact or legend, this represents an opinion'that has held: an honored .place among the traditions, of the .religious life; " .For centuries theologians and spiritual writers have. likened; ' th4 religious profession to baptism or mar~yrdom,both ~which~car, ry with them the immediate and entire remission of the temporal punishment due to sin. 'In an article publishett in a recent issue of this REVIEW i(~Vo!. 3~ p.-28~),, Father McAuliffe explained the notion of _temporal-punishrfient due to'sin and several ways effecting its payment in this life. If the tradition about the" ,expiatory effect of the religiou~s, prqfess~on~s sblidly founded,-theq we hav~;~in the" pronouncing of th~ thr& ,.public vows, still another means Of riddinKour~elves of-o.u'~- ~ debt of temporal punishment. Some commentators on the religious life ~tate that ~the religious, profession hhs the l same expiatqry, effect, as bap- ~ tism or.martyrdom, but th.ey leave us to search for an argu-ment ,in support of this statement,. Som~ ~imply,~est their case on authority,, partic,ularly on St. Thoma~ Aquinas, -~St. Robert Bellarmine, and Suarez. It is the purpose of the pre.sent investigation to test the merits of the 1png-stand, ing tra.dition° by scrutihizing the testimony of these three emi-rient authoriti.es. 402 " REI~IGIOU$ PRO~$IION~A SECOND t~PllSl? ~ The Problem." By the religious profession we understand the pro-nouncement of the~ ,three vows of poverty, chastity,~nd obedience in a religious~institute~approv~ed by the Church. --For the moment we. ate not distinguishing .between the simple and the solemn profession. Our problem .may .stated simply in the form of a question: if a religious, in.th~ state of grac~ and free from attachment to all sin, were to die< immediately after his profession, would, his soul .~be admitted without delay fo the, beatific vision? Let it. be noted from~ the outset that we presci~id-from ~J~e',plenary _indulgence accorded some religious institutes, whereby their ~members enjoy this spiritual favor on the day that they receive the habit or on the day of their profession. Such a grant, for example, was~ made by Pope Paul V in 1606. We are considering the religious l~rofession in itsel~: and inde- ~endently of the_ remission of the~ temporal punishment'- occasioned by the g~:ant of,a plenary indulgence. -. Baptism, or the r~-birtl~ of a person into the life of.- ~ s~nctifying grace, the. sacrament of regeneratiori, remits the entire guilt 9fsin and with it the eternal and tempor.al puff-ishment due~to sin. On the neophyte, no work of satisfac- ~'tion is imposed. The c~ebt i~ cancelled by the grat(Utous applica~ti~n of Christ's own su{Serabundant satisfaction., This complete,liberation from the'bond of sin and its con- _"~equen(penaltie~s follow~ s immediately in virtuedf the per-., formanc~ of the ~baptismal rite, or, in the language of the theologians, ex opere operato. The,remitting effect of bap-~ tism, theiefore, is rather in the nature of a. free gift than one produced by the laborious procedure of personal penitential. acts. , The voluntary act by which the, martyr sheds his blood ~ in testimony bf the faith likewise produces tile entire remis-siofi of the debt oftemporal punishment, even though the 403 _.-' JAMES'E~ RISK . -, - Review for Religio~us martyr should have only 'imp~rfe¢i-¢ont-ritiom This com~ ,,- plete remission; though not the: result of a sacramental rite, ~ iS als6 prodi~ced ex. opere operato, Or as some. would express ~.--it' quasi ex opere .operato. : St~ Robert Bellarniine; in his . treatise on ,Ihdulgenees, explains this, " " ¯ "For it is'clear that martyidom is such a complete.sat-isfaction that it.can make expiation' for the guilt that has been contracted from sins, no;matter how great their num-ber ~and enormity. For, provided~ it i~ certain that .one i~: ' truly a martyr, the Church does not.heSitate to list him . among the saints and blessed, ¯even if before his martyrdom° he hadbeen coveied with many crimes." What, ofthe' religious profession is :it on a level with baptis.m and martyrdom as an e~piatory ag~ht?'" In sol'ring thd problem we gi~e first consideration to the opinion of the Angel Of ,the SchoOls.~ " ~ " ~ -OPinion of St. 7:l~omas o. ,.Commenting, on the relative~merits of the vow to make - a¯ .pilgrimage *and~ that" of entering the religious state, St. Thomas in his Summa Theotogica (2, 2ae, q.~!89, a. 3; ad3) says: ~ "The vow to enter religiom~being perpetual:is greater ~: than thw vow of .pilgrimage to the Holy Land, which is a ," -tempdral 'vow: and as--.Alexander III says, 'He ~wh~ exchanges~a temporary service for the perpetual service of religion is in no way,, guilty of~ breaking his vow.' More, ¯ over it may be reasonhbly staled that alsoby entrance into religion a man obtains remission Of all his sins. F6r if ¯b3i~ giving alms a man ,may forthwith .satisfy for his ~sins, according to Dan. iv, 24, 'Redeem thou thy sins With alms', ~ much more does it suffice to satisfy for all=his sins'that a ~ man ddvote himself wholly to the divine service by entering religion, for this surpasses all manner of satisfaction,- ever~ 404 November, 1944 ~,. REliGIOUS PROF~'S~ION--A SECOND BAP~SM?~ -that ofpublicpenance, acCording to the Decretals,-jus~ as'a holocati~t exceeds a sacrifice, as Gregory declares. Henc~ we read:in the lives of the Fathers that by entering'religion one receives the same grace as by .being baptized. And yet, if- One were not thereby absolved ~from all debt of punish-ment, nevertheless the entrance into religion is more ~profitable than a pilgrimhge to the Holy Land, which, as regards °the advancement in good, is preferable to th~ abso-lution from puriistimen~.''1 In.explo.ring the. probative value of this almost uni~ y;ersally cited passage 6f'the Ange!ic Doctor, i't is well to note carefully thephrases used. Otherwise than some com-mentators ~duld lead ug to believe, Sf. Thomas does not-mention explicitly the religious profession, that is/the .vows taken ~fter the novitiate, or the final profession,. He speaks first of all of the vow to enter religion, a vow there-fore taken before one embraces the religious life. He then ,°mefitionsth4 entering into religion four times, three of which are associated with the .idea of the complete .rem)ssion of ~ins dr of punishment due to sin, namely: l) "'It,may be reasonab, ly stated that also by entrance .into religion a man obtains remission of all his sins.'" 2) '" . . . much more,does it suffice to.sati~fg for all his sins that a man devote himself ,wholl~t to the divine servi'ce bg. entering religion, for this surpasses all manner of satis-faction, even that of public penance. "" , ~ 3 )' "'Hence we read . . . that b~j entering religion one receives the same grace as bq be(n~ baptized.:" ~ " From the° foregoing we may safely say that St. ,Thomas ~held it as highly probable that entrance into religion is ~n act of the hi~hest satisfactory value, capable of deleting the ~Cf.~The_ Summa Theoloqic-a o~ St. Thomas Aquinas, literally translated b~, Fathers of the English Dominican Province. L6ndon: Burns. Oates. and X,Vashbourne. ~V61. 14, pp. 301-302. - ~ o ., 405 JAME~ E: RISK ,a '~" Revie~ for Religious entire: temporal punishment~ due to sihl~ iind this independ-ently' 6f any special indulgences granted by the ~Church. ' Sinie entrai~ce into religion implies tile voluntary~assump-. - tion of a life of perpetual self-restraint from a supernatural motive,, it is more perfect than~a pilgrimage to the Holy. Land, which=implies only temporary hardships; and since ,it implies a complete giving of-self to God, it is more perfedt' ~- than almsgivin.g. Yet both the pilgrimage to theHoly Land and_ almsgiving were considered to have even complete sat-isfactory- value. " [t is true; as w~ noted, that in the text cited St. Thomas speaks only of the vow to enter religion and of entrance into religion; he does not mention the religious profession. -_ itself. Ye~, surely we can ~easonably argue thht if One may .receive complete pardon by entering the religious life, all the more so will he receive such complete condonation by actually pronouncing the vows: Did St. Thomas hold this opinion as certain? From o the text this is not clear. He seems to have made allowance for a contrary opinion when he says: "And yet, even if one were not thereby absolved fr0m~ all debt of punishment, nevertheless the entrance into-religion is more profit-able. " St. Robert Bellarrnine ~ Commenting on the same problem, another Docto~ c;f the Church, St. Robert Bellarmirie, says: ~ '-"Finally we.say, that~ between baptism and the pro~es-sion of religion, there is some similarity. And just_ as in ° baptism the guilt and the punishment of all sins are per-fectly r.emitted, so when the profession.of the religious life is assumed with th~ proper dispositions, it is'piously~ believed that there is remitted the entire temporal punisl~- merit, for which otherwise satisfaction would have to be made, even after the guilt has been forgiven. On-that 406 Novembbr,'1944-~'~ REliGIOUS PROFESSlON~A SECOND B,~PflSM?, acco~un.t, 'however; we _dcf not rate th~ monastic ,~rofession~s~ ahead of baptism, no~ .place, them o~ an.~qual plafie, '. For_ baptism remits hot, only the tJfinishment bur also the guilt, -hrid that we.know for certain. "The monastic profession, however, does not remove the guilt,-but only the punish-ment, and .this we do not. affirm with certainty, but it is our ~pious belief . . . "~ ,From this text emerge the following conclusibns: " )) (~Ve know,/:or certain that one of the effects of the sacrament bf baptism is the perfect remission of all the pun-isl~ ment due to sin. That the asiumlbtion of the obliga;- tions~of the religious life ~effects a, complete condonation of the ~temp0ial punishment is a pious betid and not a certain j 0pinion. - - 2) We do not, therefore, plac~ the religious professio on an equal plane with~ baptism, mudh l~ss do we rank the vows ahead of the sacrament. - .,,. The conclusions of St. Robert here-stated are cor- .roborated-by_an0ther passage of the same treatise in which he-s~ys that the Works properto the religious state; namely~' tO live c_hastely, to retain proprietorship Over nothing~ and to obey_one's superiors are conducive to satisfaction' for one's sins. ' oo . Th6 0pinign of Suarez. . Comme.nting on the,doctrine of St~i Thomas~and o(her great theologians who refer to" the expiatory capacity of the ~rehg~6u.s profession, Suare~ conte'nds: 1 ) It is rash to assert.that the religious professio~ pr~o-du& s'its propitiatory effect in sacramental fashion. (that is, ex o-pete operato), for the tradition of the Churchoand the . ~estimony of the Fathers-~offer. us no ihformation on the "~ subject. 2Controuersiatum de Membris Ecdesiae, lib. II. cap. VI. ~'~ . 407 r ~eO~ew for Religious 2) "The ai~thors inentioned m.er.ely teach-that-this. ~raceds diyinely granted tothe profession, so that,if any~- one haakes~it in.the.state of grace~ the entire debt of tem-poral punishment is remitted him. [This come~] from the divine generosity or from a ~ort of gratitude~, even though. he.would not otherwise make satisfaction proportionate the guilt. This assertion I admit to be pious.and probable, because 0~ the authority 9f the do~tors of such standing, because "it favors the religious state,.and because 'it seems fi_tting ~hat God will show that liberality, towards a friend Who has given his all to Him.' However, I admit that I dd not see a ~ufficiently Cogent proof. For St. Thomas makCs nb~ menti,on of either~h privilege or of.~divine generosity, "bu't endeilvo~rs to base :~thls effect [of "the-profession] on the excellence of that act.''a Suarez, then, ad~nits the. probability of this opinion because 6f th4 number of great theologians who see in the act of ~ssu ,ruing the religious state, or at least in the consum-mate geneio~ity of the profession, a~work of such merit to gain the condonation of the entire debt of temporal pun-ishment: Of the c~rtaint~.t of this opinion~ however, h~ remains unconvinced: The Simple Profession F~llowing the lead of these, and other, 4mi~n~nt tb'eo-logians, we may consider it as highly probable tl~at, in vir-: ttie of the self-surren~der made in the perpetual prc~f~ssion, the religious, like the neophyte or the martyr, obtains tl~e perfect remission of the temporal punishment due to sin, provided he is in the state of grace and free from attach- ~inent to sin. " May this conclusion, which we accept "as reason;ible, apply ti~ the simp!e as well. as to the solemn pr6fession? A~, ~Opera Ornnia, vol. XV. lib. ~rI, cap~ XIII. n. 6. 408 " ;Nooember, f944"< " ~ RELIGIOUS PROFESSION.-~A SECOND BAPTISM~ " the time°of St. Thomas~ whom so many authors cite as' an ,;~thorlty, the solemn p'rofe~ssion was the only°.~form, of profession kn6wn,. The approval of the simRl~ religiou_s profession, occasioned by the founding of the'Society .of -~ 3.esus about three centhries later, marked a decided :depar- " ~ ture from the existing law that the religious vows should be exclusively solemn. Hov~ever, it appears justifiable to at~t, ribute that same expiatory quali~y, to the perpetual; -'simple profession, for according to the present disposition- - of the Church, the juridicaldifferences between the simple ,_ and the solemn profession little affect the actual prosecution ~3f one's-quest for perfection in the cloister." The demerit ot~ self.surrender, the factor that probably effects tl~is remis-sion, ~s going to be qmte the same in both cases. The a~gu . ments eipressed above.should .be as applicable to the one ÷ form of profess!o~ as the other. COMMUNICATIONS? When possible, we like to have a Communications section in the REVIEW. We "think that (his adds interest and practical value. However¯ as we hav~ stated before. w-e prefer to direct the communications towards a definite topic, especi~lly a topic of ge~u~ral interest and value. Our first topic for communications was "Spiritual Direction by the Confessor." This ran "through several issues aiad was. we think, both enlightening and hellbful. \The second topic chosen was "Vocation." The third was on "'Retreats:" Com-munications on these latter subjects were also helpful, but, we believe, not so'useful as the first. ° We should like to have more communications on some definite topic, but we fihd * it hard tb choose a topic. Hence. we throw the question "'open to the hbuse." Can you give us some suggestigns regarding subjects that would provide forinteresting and useful discussions? Any ideas will be~appreciated. ; Address~'our suggestion_s to: Th~ Editors, Review for Religious. St. Mar~"s_ ;College, St. Marys,~ Kansas. 409- ues ons and Answers' Because of a slight illness, a postulant dntered ten days a{~er her class of March 24. May she receive the habit with her class on September Yes, she may. She had fully intended to enter with her class but" was prevenked from doing so by illness¯ Normally the six months should be complete. However, the prescriptions of the Code regarding the time of thd postulancy do notbind under pain of in;calidity. For grave reasons.superiors m~y shbrten this. tirrle by a few days. " In the presentcase the illness which caused the involuntary delay in~ enterin~ would be a sufficient reason to allow the postulant'to recdive the habit _ with her class, even thoughten days are lacking to complete the six -.months. . --37-- ," What ;s the obligation of a religious regarding the ordinary co.nfe.s.sor~t~ When the confessor a Sister prefers is stationed close to thd convent, may sh.e go to him rather than to the one appointed? It is the mind of the Church that religious women should ~en-erally confess to the ordinary confessor. While canon 522 allows a religious woman to go to any priest who has diocesan faculties for Women, it supposes, that this will be done drily occasion~illyoi because of~iome special reason 'of conscience, which,may persist for'a short time. Mere preference does not justify a religious woman in going to confession regularl~ to another priest stationed close to the convent. Please read explanation of this point in REVIEW FOR RELI-GIOUS, Mar~h, 1943, page 81. Our community doctor (the, only doctor we can consult o~dinariiy) reports to the superior on the phys,cal'con&hon and ~eeds~of. the sisters. In addition he sometimes makes known to the superior damaging facts which he ~has learned through consultation with or examineti6n of patient. Has ~ community doctor an obligation to guard even from the superior the professional medical secrets of ir~ferlors? : A doctor.has a strict obligation to guard tlqe secrds of his clients which come to him in the way. of busindss. When, in virtue of his 416 ~Offic~ he bears or d~scovers a'secret damaging to the clientbe is bound to respect i~ as an inviolable confidence. ~He. can ~reveal it only ~n. the most pressing reasons of ~he common good of s~iety demand the re~elation. Even then he must keep in mind the harm that would b~ ~one if the public-lost confidence in the prudence and silence of its p~ofessional advisers. In a religious community the house .doctor occupiesa peculiar position. To some extent he acts for the superior,'~, yho~must care for the health 0f the religious as a parent does for~a child. But.since the community doctor is the only one to whom the members of the'community can go, he must consider that the infe~or_ is h~ client. He cannot consider himself the me~e agent of the-superi6r, a~d hence enmled to reveal to the sup~or,confide~ces or damaging facts which he has learned professionally fro~ a member ~bf the community. On this point Vermeersch (Tbeologia~ Moralia, lEd. 3, q937], II, n. 649, 3) says :,."Note finally that the case ofa-religious community doctor is differentia doctor to whom the reli- ~'gious men and women have. to ~o. For since they have no choice, they ~ave a right that a strict professional secret be observed in their regard, ex o~cio." Then he remarks: '~A superior who knows some-_ ~:thing through the violation of the secret [i.e. the professional medical-secret], cannot on that account dismiss a subject against his will." Of course, since the supe~or must provide for the subject, the d~tor ~s allowed to make k~ow~ the state of the patient's health, but in such a way as to pro~ect his reputation. ~ Whaf~type of dispensation from the Eu~:harisf;c fast do rel;g;ous~and lay nurses have who are obliged to wo;'k on night duty? We have heard, ;~'thaf in some States the .night workers are bound to abstain from. solid food ~f~ur hours Before reception of Holy Communion and two hours frSm liquids. ¯Does Canon Law provide for. such a dispensation? The general Ia~ .of the Church as~ expressed in canon 858, § l, -~requires that all pe.rsons who wish to receive Holy Commdnion must fast from midnight: In paragraph 2 an exception is made for those who have been sick for a-month, as was explained in REVIEW' FOR REI~IGIOUS, May 1944, l~age 171. There are'no other exceptions as~ fa~ ~s the general law of the Church is concerned--except, of course, those .~vho are in danger ~of death and those who communicate to save ~the t~lessed Sacrament~from profanation. ~ ~ ~ The Holy See can and does grant d~ispensations from~, the law bf 411 QUESTIONS~ AND" ~NSWERS i~he Eucharistic fast in special cases. Thus there'are special d~spensa tions'for members of our Armed Forces, includihg nurses who beloqg to these same Armed Forces. 'Again;'P0pe Piiis XII has granted~ to ,the Bishops.of the Uni~ed~States special fadulties in favor of persons engaged in work of National Defense (see REVIEW FOR RELIGIOUS. .,March, ~1942, page 1431_. We do not believe that these faculti~'s have been extended to religious and .nurses on hightduty in hospitals. The. only way to find out is to get in touch with your Diocesan Chaficery. Religious and nurses on night duty may follow standard time in compu.ting the fast from midnight: henc~ they may eat and drink up to one" o'cl0ck war time, and receiveH61y Communidn ih the m0r;n-ing. 'This was explained in REVIEW FOR RELIGIOUS, May, 1944, :- page 213. ¯ A novlco who is amlnor owfis a sum of money which was willed %~hlm," ,and,whlch is bolng held under ~juardianshlp by {.he courts of his ~hls' {.6onty-firs{. birthday. Gonsoquontly he has never boon able any disposal oL{.hls money, which was his before en{.erln9 {'he novifia{.e. In such-a case Would {.he novice be permiffed {.o .make a provision in: his will (which will be made~ before his. twenty-firs{, birthday) {.hat this money be cji~en.% his pa~en{.s as soon as {.he courts release ff 'to him? Since the novice, though owning~ the money in question, did not. have the.free, disposal of it before entering the novitiate, he will si~bj~ct to the regulations of canon law regi~rding it. Before taking his first vows he must appoint/in administrator and determine who is to get,the annual income from the money during his lifetime.~ H~ may give this income to his parents if he Wishes, but as long as he lives he" "m~y not dispose of the capital itself without the permission of ~the: Holy See. As to the woill which he must make before taking his first vows, he is free to name the beneficiary of it, and may will this money tb his parent*s. But the will does not take effect until after the death of [h~ novice in question. Therd is widespread misunderstanding among religiou~s with simplevows regarding ~the nature of the will which they~must mak~ before taking their first vows.¯ This is owing in no small.part tO the. wording of canon 569, § 3 "as found in most texts of con~it.u-tionsoand which is taken from the authorised English translation the canons of. the Code regarding~religious. It reads as follows: "In Nooembei, 1944 . " ~ ~ "QufSTIONS AND ANSWERS " e,~ery religiouscon"grega;ti o"n the nbvice, before maki.ng profession te_mporary vows, .-shall _freely dispose by Will of all" the proper~ty, h~ a~tually, possesses or may subsequent.ly possess." The" Latin. ~ext of '~tbe Code merely states: "'testarnenturn de bonis praesentibds oboenturis ffbere condat,'" and-may b~ translatCd simply: "He shall ,.freely make a will regarding his present possessions.as well as regard-- ing those which may possibly come to hifia in the future." ~Wbile the ~afithorized translation "he shall freely dispose by v~ill" is techni-- callyocorrect, still the word "dislSbSe" misleads many. religious into thinking that they are free tO give away their possessions during t~eir lifetime. This notion is absolutel~/fals~ and is contrary to the ¯ ~meanling of the word¯''will or testament," ~which is defined, as~ "~the_ ~ legal°°declfiration of a.man's intention as to disposition of property,. etc., that he wills to be performed after his death." The will .which ~ the novice mak, es has no effect during his iifetime,.but only after his" death. Hence the term "dispose,by" WiW' means simply ~o determine'~ who is to receive his property after his'death. The novice'in question may, therefo~re, determine that his parents " are to receive the'income of his~money during'his lifetime, and he-may ~ ~ make th~.m th~"beneficiaries of his will so that they'will recei~'e the -. ~0 m_oney after his death. But if he wishes to give them this money whet, ~-~ ~iig domes into l~is full possession, on his twenty-first birthdaw, he wi!l ha,ie t0,obtain~permission to do'so from the Hol~ See, since canon ¯ o- 583;-1° forbids him to give away~his po,ssessi.ons during his lifetime;, Is{there any'i'egulafion ;n canon law regard;ng fhe f;me wh;ch musf 'elapse a~er fhe recepf;on of a converf ;fifo fh~ Church before he or she ma) enfer r~l;g;on?" If nor, please g;ve us some adv;ce on fh;s po;nf. Canon 987, 6° tells us that converts are~impeded from the recep-. "tion of orders until they ha/re been sufficiently tested acc6rding to the~" .judgme_nt of the Ordinary. This is the only prescription of the C0~ ~r,~garding~ neophytes. Hence there is no time limit prescribed, before all~wii~g them to enter religion. The determination of such ~ time~ ~ ~<'" li?~it will, therefore, be lefv to the prudent judgment of the superior ~ Who is to receive the candidate. This will depend uPon the circum-stancesof age, education, and other, conditions. Generally _speaking, it will be well to make the candidate wait at least a year after"con-- version .before receiving him. Further extension of this time w~ll _. 4'13 -~ :-. _~: , ~, ~, / ,, ', The ans~ve'r ,pertaining to the Porfiuncula IndUlgence ;n th~ last ,ssue of t_he Review for Religious (July 1_5 "1944, pp.'280-281) gave me. the ;,~- pression that Sec~,lar Tert;aries of St. Francis cannot gain this ;hdulgence ~n a parish church of the Frim's of the Third Order. Regular of 'Saint Francis ofPenahce. Has this privilecje been revoked or has ;t n6ver ~been g;~ven-for churches of the Friars of the Third Order Regul.ar? This impression is hardly justified by the text of the answer. referred to above. "The answer concerned itself p.rin.cipally with the.~ question of Religious Tertiaries (members of a. Religious Institute ~with simple vows, for example, Franciscan Sisters) gaining the In-dulgence in their own community churches and oratories. Neoer~ho-le~ s, the answer also stated that "the faithful" hence, sure. l~ Secular Tertiaries---can .gain the P'ortiuncula Indulgence in all the churcl~es and public oratories of Franciscan ~'ertiarg Communities with'simple. ~Vod~s---a fortiori, Of the Third OrderRegular, a comr~unitg°with solemn oows. ' ~o answer the question asked above: Pope Urban VIII, hy a 414 19~4~ " ~- ~ .QUESTIONS ~ND B_rief, dated~Janu~ry.13, 1643, gra~nted the privilege wher~by~all the faithful' can gain ~he Portiuncula Indi~l~enc~ in "all"churches- (public oratorles are included in wrtue of subsequent grants by the Holy~See) ~of.' the Third Order-Regular of Saint FranCis bf Penance. A~s statett~ in ~he answer referred to in the question, the ~Sacred Penitentiary on 2uly 10, 19~4, declared: "Perpetual grants of thisIndulgence given ~iia ~ny manner up to the present time remain unchanged for the~ fu-ture." Hence there is no doubt whatever that not only Secular. Ter~. ~ tiaries of St. Francis, but ali the faithful as well, may gain the Por: :~'~ tiunc61a Indulgence in :all_ the churches and public oratories of~ the ~." ~Third Order Regular of St. Francis of Penance. ' When sayln~ Hail Ma~s durln9 the da~ is if necessary to ~a~e a.bead jn one's hand to 9ain the Crozier indulgence affached thereto, or would°ff ~: s~ff;ce fo have.the rosary on one's person? -~ " Generally speaking, one must hold the be~ds in one's hand in, ~order ~o gain a.ny of the various indulgences_, attached_ to th~ recitation o of the rosary. Through a de'red:~issued by the Sacred C6ngregation of Indulgences on January 22, .1858, Pope Plus IX allowed, that when the rosary ~s satd in common by- two or rriore, personL it iuf/ice~ tha~ one.of them hold a phir of beads and lead in ~he recitation pro- ~/ vided tha_t the others abstain froth all external occupation which ~ _ ~vould impede intdrior rec011ec~ion: , In ~an audience granted to the Cardinal Penitentiary on October 20;' 19~3, Pdpe Plus XI deigned to grant that ':when_ever either ma.nu~al labor or some reasonable cause prevents" the faithful from. ".__'~ carrying, in their~hands,: accordifi~ to the prescriptibn, either ~he~ roshry or tl~e crucifix, which, has been.,blessed for the gaining of~ the indulgences dither of thee holy rosary or of the W~ty.of the~ Cro.ssl, the, " faithful may gain those indulgences, provided that, during tl~e reci-~ ration of the prayers in ques~ion,they carry~ with them in any way~ ~the rosary or the crudifix." Will yo~. I;!ea_se inform us,,.whether there is a set time specified "by ~oCanon-law for the recitation of the Liffle Office of th~ Blessed Virg!n~ "" that is, for the J.iHle° Hours, Vespers and Complin, and, the anticipated :-Matins and L~uds. ~ ~R¢l~gious who are ~bound by their constitutions to the r~citation~ 41-5 Rd6iew for Rdigidu~. ~"of t~e Little O~ce'of the Blessed Virgin are not bound by the litur-gical prescriptions' r~gardingthe time of the recitation of the~ single. hours of the Divine O~ce. T~ey may follow these times if .they wish, but they are not obligedto do so. H~re are ~he times allowed for the Divine O~ce: Matins and' Eauds may ~e.said any time after V'espers and Complin have been recited (b~t not before t~o'o'clock in the afternoon of th~ pre~ng day) up'toone hour after s~nrise: Prime may be s~i~ from dawn up" to two. bouts after sunrise, thesmall h6urs u# till boon. Vespers Complin in the afternoon (except during L~nt when ~es~ers should~ be said b~fore noon). I am d~irector of a home for Catholic delinquent boys and a member o~ the Amer,can ~Assgci~tion of Social Workers. In this field Of work, ffofte~ ~becomes necessary in the line of~ duty .to question b~oys recjardincj prob~ lems of a'strictly 'moral-nature; The feeli.ncj~is that one may'be or perhaps. i~ encroachln~ on the ricjhts of the confessor. This fedincj is especi~l!y present in fhe~are,~s.pertainln9 to tSe Sixth Commandment. Is~there any norn~, whereby social, workers ca°n tell when they are cjeHincj into areas ~hat belon~ to the confess~or? , ~ ¯ ~reli'minary to answering the question as stated, we recommend ~i'that so~ia[ glorkers read Father Ford's article, Paternal Government." .dn'cl 'Filial, Con/idence in Superiors (REVIEW FOR RELIGIOUS, II. p. 146), Father Ford expl.ains th~ impoftant distinction between the judicial and the paternal forum. A superior (and the same-may~ be said of the social worker) act~ judiciall~t, when he questions ~ ~,ubject principally for the common good, and seeks to inflict pu'ni~b-' ment as a vindication of violations of discipline. In this case he must "r~member that ~,the boy qudstioned has a natural right to defen&him-self and to avoid "answerihg any question that would incriminate.° himself. The superioror social worker would l~e acting paterna!lV if ~ were questioning the bo.y prindipally for the good of the boy him-self (for example: to help him "avoid an occasion of sin or to correct a bad habit). In this matter the superior or social, worl~r has ~he :right to ask .any questions he deems necessary for his puri3ose, but he -must observe certain cautions. (l) He is not free to punis~ a b~y who" confes'ses guilt, except in so far'as some punishnient of'a purel_y °' 416 *Not~e~b~;, 19~4 ~_ ~ : . -.QL~ESTIONS~ _ _ AND ANSWERS~: ' - . 2. ~private nature might be judge'd a mdans necessary to l~elp the- , (2) He is-bound by a yigid 'professional sec~recy with regard to the answers given by' the boy. '(3) He should prudently¯refrain from ,~iskjng questions that'he foresees will be answered with a lie. (~)~He ~ sh6uld not ask questions concerning problems with Which he kno~s ~s not competer~t to deal. Perhaps it i~ the fourth cafitibn that causes some social workers to feel that they are trespassing on the rights of the confessor, par- ,ticularl# when they ask about things pertaining to the Sixth.Com- ,~mandment: As a matter of fact,-the confessoi has not an ekclusive righ~t to-ask such questions. But in practice it is frequently true that :6nly~priests are competent to deal wi_th conscience problems that such " questions might'reveaL The social worker, therefore hi~ own i:[ualifi~ations. In some things'i no doubt, and even in very delicate matters, he-may be c[-great help to the boys committed to ~his care: and he may put prudent~questions.on these matters without infrii~ging on the right of the cdnfesso_r. ~ ~ ~We add a final word, of .caution for ~all religious who, as ~ocial -workers or i~ ,some other¯capacity, must treat with youth about ~ sexuaF~atters. We'fhink it is important, for the good of the Church: -=th~zt they-should not underake such work without having a clear ~ ~°: unders[anding, with th~eir dwn superiors as to. what they intez~'d tb. ~-~o~: Entire religio~u~ communities, and even the whole Church iri ,a certaih locality, can ~.suffe~ -grievously -from the imprudence of-one ~erson. ~" Our nov;flare has been wffhout a mistress of novices or a subst;- ~ ~,fute fo~:the past" seven,months. ¯ The novices work with fhe professed, Sis-ters ahd wifh the'lay h~lp. "l'hey'are also allowed fo associate freely with ~:'fhe;younger professed Sisters engaged.in their preparafo~ studies. May ~e i:onsider~as valid a novitiate made und~)r such irregular ci~nd;fions? "_ ~.The novitiate is not invalidated by the~ absence 0f~i "mistreSs 6f 2,_~iz6viceS or by tFie failure ~ isblate the novices fiom the oth~'r_ Sis~ers.~ But~certainly conditi6ns like thes constitute a gravd¯abuse thht shbuld b~ quickly remedied:. _ Canon 559, which preicribes that the novitiate be made under the -supervision of a mistress of novices, enumerates her.qualities, and ~'~-demands,~hat she be free ~from all'offices and duties that might inter-fer~ with the "care and training of the n~vices, makes it. qui~e clear that ~QUES'I~IbN~; AND Alq'.SWER.S :.- ; Revieu2 for Religio~s the~'Church' considers this~" an. offi. ce Of the,. highest importance. As-for the isolation of the novic,es,-canon 564 prescribes that., ,"the novitiate shall b~e, as far as pqssible, sept;rated-from that part of the house inhabited b~ ~he professed religious, so that n6 communi--~ cation may be'carried on b~tween the novices anal professed religious except for some spec!al reason and with thepermission of the Supe-. riot 9r Master (Mistress)." . With much greater reason should inter-mingling with the lay help and other externs~ be avoided, s.ince these naturally have an outlook on spiritual matte'rs quite different.from religious novices. The ideals of ~the novices are b6und to stiffer ~,fr~m ~.such regular contact with Lxterns. Does canon Jaw permit a relig;ous Of' an active institute' to transf6r tO a clo;stered cor~munify? "~f ~o, what ;s the procedure? ~° ° By taking vows in a religious institute, a religious becomes a ~erla-ber o~f that institute and, uhder, normal ctrcumstances, should per~e- .vere in tl~at institute until death. The Church does not favor the transfer of a religious~fro~ one institute to another, since it iscon-trary to the common" good of religious societies: However, in indi-vidual cases the Church will allow such a transfer for the private" good " of the~itidividual, but she reserves t9 herself to pass-final judgment 'i.n each case. Canon 632 tells us: "No religious c~n, without authortza-tidn from the Apostolic See, pass to another institute, even(stfic.ter, ~ or from one independent monastery to another." In practice, in order to pgss j.u~dgment, the Sacred Congregation Of :Religious requires that the religious who wishes to tranifer to another institute must first find an ihstitute willing to receive him. This will-ingness'- must b~ expressed in writing by the proper superior~ Th~n .tpo the Sacred Congregation wishes to know what the religiohs supe: riot thinks abbut~the transfer of his Subject. Hence this sup~rio~r, ~also, must write a letter giving his ~incere opinion whether the trans-fer is desirabl~ or, no~. The religious~wfishing to transfer, will then"~o write out a form'al petition~ to the Sacred Congregation of Religious asking' to be transferred to the institute that is willing to receiye him, and send this. petition,~ together with the two letters mentionedabove, to the Sacred Congregation of Religious. o If a favorable reply.is received, the religious may transfer to the -,.new instftute and must make a novitiate,' during ~rhich the vows 418 - -. Nooernbero i 944 "- whicl~ he has .taken in~ the first' institute remain intact., He is bound by his vow of~obedience to obey the superiors of his new irlstifute. "At,the end of the novitiate, if he does not make profession in the new~ institute, he must return to the 01d one unless, of couise, he had taken only temporary vows, and .these have expired. ' QUESTIONS~^ND AN~WEI~S " ~" Some years ago a Sister who had. taken perpetual vows ;n our °concjre-cja~ ion appliedL for and secured the. necessary~ dispensation to leave in order to take care of her aged parents. Now the parents have died and she has-asked to be. re-admiHed, stating her willingness to repeat the ~novltlate and to do whatever,is required. May she take perpetual vows at~the end of th, e canonical year? Or must she spend three years with ~temporary vows before her perpetual profession? What is her.rank in the_~ community? - Since the Sister in question actually left the institute after having- 0brained .a dispe~nsation from her vows, she sevefed all connection with.it. Superiors will.have to-obtain a dispensation fro~no the Holy See before admitting her a second time (canon 542, 1°). This dis-pe, n~sation will be granted for the asking, since the ~Sister had a very~ good reason for leaving in the first instance, SuppOsing that the dispensation has been gr.anted, the former member ~f. the institute will have to make-her novitiate again and take temporary vows for three years before being admitted topyofes~- sion of perpetual vows. In a word she is'in the' same conditi~on as any ~other novice entering for thefirst time. The only exception will .beo that she may omit the period of postulancy, since she made it before and its purpose is satisfied. , ~ As fo her rank in the community, she Will take it in the class in which she enters, just as any other nowce does. . When, and for what reasons, should a rel;glo.u~ institute b6 divided ~;n~o pro~.,inces? For obtaining such a division, what procedure~is fo followed7 The Code of.Canon Law contains no Provision which directly forces an institute to divide into. provinces. Canon 494, the only canon which de~Is with this subject, merely states: "It pertains exclusively to the Apostolic See: to divide into provinces an institute approved 419. QUESTiOnS AI~:ANSWER$ -- fly the Holy ~e," to unite*exisfing .provinces or otherwise r~Odify their boundaries. ~to estal~lish new provinces or to ¯suppress exis_ting" ones, to separate independdnt monasteries from one monastic congre-gation'and to'unite them to ~nother" (§ 1). ¯ The decision-concerning the necessity or utility of ~lividing into provinces is, therefore, lefLto the .prudent and conscientious judg-ment of the proper superiors. The reason~ Commonly. given for' ¯ divi~ing an institute into provinces ar~ the following: (l) the culty~ of government either because of the wide diffusion of houses; or becai~se of the large number-of subj.ects;~(2) the need of a second ~novitiate--~or ~example, ,because of different nationalities, or becahse of the great distances¯ from the novitiate to the other houses, or because . of the di~cuity, even iinpos~ibility~ for one master~ of novices t~o ~ ~roperly train a very large~number~of novices. The 1~rese~t practice of the' Sacred Cdngregation. of Religious is~'to r~quire for the division of an institute into provinces that at least'roger provinces can be established, each of which will have about two'hun-dred subjects and at least four houses in which twelve or mo~e reli- :gious reside. In some institutes the~constitutions approvitd by the H01y See ~ determine explicitly.tha~t the right to petition the Holy See fpr a diyi-sion of the institute into provinces rests with the general chapter. In ~'others the constitutions grant this power to-the superior geneial, with the consent of his council If the constitutions are silent on the sub-ject, it seems reasonable for the superior, general and his council, to make th~ petition tO the.~Holy See, especially if a general chapter ~ill not be held for several ~rears. "The Holy See will then'either grant the petition or provide for a spedif general chapter to pass on the subject. 420- THE ASCETICAL LIFE. By the Reverend Pascal P. Parente, S.T.D., P'h.D-, J;C.B. Pp. viii -~ 271. B. He~:der Book Co., S~'. Louis, 19_44. $2.50. This work, which has grown out of lectures by-the author at thd Catholk University, Washington, may be said to have two distific-tions. First, it is an American treatise on ascetical theology. As the first American systematic, deve, lopment of ascetical the61ogy, itis of course v_ery much to be xcelcomed. ~ .It~ presentation of the subject seems rather brief and sketchy, leaving one with the ~wish that the writer had gone further. To some extent this wish is fulfilled in the third.p_art of 'the book (pages 181-251), in which certain-select questions are discussed more thoroughly. Numerous quotations from the Fathers~of th~ Church add to the literary and inspiratibnal value Of the work. , : o Secondly, ~:~ither Parente sets out resolutely to steer a middle course ¯ between the two.schgols of opmzon that divide ascetical and "mystical theologians. Moreover he strives to reconcile the two opposing views "'~through opportune.distinctions, whenever feasible." ,Though this volume is limited to asceticism and ~nother volume on mysticism is promised, the author could not avoid touching on certain prbblems !nvolving the differences between the two and between acquired and ¯ infused contemplation. He believes "that there is both 'a distinction and ~ a continuity between acquired.and infuse~l contemplation." " "The distinction is not essential or in the very ziatures of the two forms of contemplat!on. Rat.h.er it is to be found in the mode or, manner in Which the twb forms of contemplation are attained. . Such a difference. is l~ss than specific and more than merely a matter of degree. Acquired contemplation can and ought t0~be the aim of all who ctfltivate~spir- ~, ituality, and it is one of the principal links between the ascetical and the mystical life. On~religio_us ;*nd ascetical theology the authoi writes: "It is neces-sary for religi6us to. be well instructed in ascetical theology. Ordi- -~ naril~ they receive a thorough explanation of their vows and rule, bat bften only a superficial and frhgmentary jntroduction in ascetical -and mystical theology. Some of'them do not know any .form of mental prayer besides meditation. The impression prevails that 421 . BOOK REVIEWS Reoiew /:or Religzous_ _ ,myst!cal graces are.dangerous for both the individual and"the cbm- -mumty. The-consequence is that many are retarded or hindered in theirspiritual advancement. The position of. the religious who has been favored with-extraordinary graces becomes very delicate. A well:enlightened community is better disposed toward mystical phenomena and higher forms of mental prayer" (page 215). Father" Parente's book is suffikiently~ clear, brief, and ,free fr6m .technicalities and more recondite investigations to be intelligible religious, generallg,.-~-~.G. AUGUSTINE ELLARD, S.J. A WORLD TO RECONS~'RUCT. Plus XII on Peace and Recons~ruct;om By Guido GoneJla. Translated by the Reverend T. Lincoln Bous-caren, S.J. " Under the auspices of the Bishops' CornmiHee on the Pope's Peac~ Points. .Pp. x~x -I- 335. The Bruce Publlsh!ng'Co., Milwaukee, 1944. $3.50. The Papal Peace Plan, explains "Guido Gonella, proposes as the basis for a future peace a. "f~derated society," of free and independ~ent . peoples. This "Sgciety of Nations" is to be: Constituted by all states. - joined into an organic union , b' being organized into groups of states. wl~ich groups would be regional, continental, international. All states would be equal ~fore the law, bound by the same morality that governs private action, unarmed,. committed to arbitration of all internationai disputes, wit~ all force and sanctions delegated to the authoritativd, and

The results of the research described above were obtained on a representative sample of Croatian youth from 15-24 years of age in the second half of 2002. The research was carried on in the context of a regional research project on youth under the auspices of the PRONI institute from Sweden. The main objective of the project was to provide empirical data on life, needs, attitudes and aspirations of young people as a means of assisting the process of youth policy review. The process was initiated by the Council of Europe with a view to strengthen youth participation in democratic changes of the countries in the region. This report is the most recent one in a long and well-established tradition of studying youth issues in Croatia. Therefore, it often includes comments and references to earlier research findings for the purpose of determining the changes in youth trends, as well as for the purpose of validity testing of our data. On the other side, the data presented in this report may, together with earlier studies, be used as a reference point in the process of reviewing the National Programme of Action for Youth, as well as in developing a comprehensive, efficient and youth-centred national youth policy. The core of the findings is probably that the criteria for determining the upper age-level of youth period should be reviewed and extended to include those who are 30 years of age. The fact that more and more young people remain longer in education, that they decide to marry and have children later in their life, that they consider changing their job and probably, if possible, enroll in re-training programmes for that purpose, as well as that they desire to reach full independence by relying on their own abilities and endeavour, speaks in favour of the need to redesign our traditional approaches to youth upper age-limits. Other findings that help us understand some important dimensions and trends of contemporary life of Croatian youth are summarised below. The most basic socio-demographic data demonstrate that very few young people from our research who are 24 and below are married and few think of having children before the age of 25. About half of them live in a two-child nuclear family in a house/apartment of their own that, averagely, comprises more than two rooms. Very few have an opportunity to live in an apartment of their own, although four fifths express desire to live separately. The aspiration towards such independence is mainly motivated by socio-economic and maturity factors: it is a prominent feature of young people who are university students, whose fathers have more education, and who are over 20. Since the chances of having their own apartment in a reasonable period of time are rather minimal, not only due to the difficulties in finding a job but due to extremely high prices in the housing sector, such prolonged co-habitation and dependency on parents and/or relatives is a frequent cause of young people' s frustrations and is probably related to, together with other factors such as poverty and limited capacity of pre-school child-care institutions, a constant decrease in the average number of children per family. On average, young people are satisfied with their present life and expect no change in the future. Despite a high unemployment rate especially among them, approximately three quarters assess their own present and future life, the life of their closest friends and their peers in Western Europe as good or excellent. Their optimism is somewhat even higher than it was found in the end of 1990s. When asked to imagine their life in 10 years ahead majority see it as a success, either in general terms or in specific terms of their professional advancement or family happiness. Dissatisfaction with present life grows with age and with opportunities to enter the world of work and become fully independent, since the young between 20-24 years of age, both employed and unemployed are more inclined to perceive their present life as unsatisfactory. Interestingly enough, the age does not have influence on the assessment of future, which means, in the context of this research, that young people in general, irrespective of age, equally believe that future brings better opportunities. In reference to their professional and educational aspirations, almost two thirds of the young want to continue education, while one fourth of them think of finding a job. The differences are mainly determined by residential, social, and age factors. Thus, a primary aspiration of pupils and university students, as well as of those who live in Zagreb or in families of higher socio-economic status, is to continue their education. Contrary to them, rural young people, those who live in low-income families, as well as those who are over 20 are more inclined to seek for a job or to continuing the job they currently hold. Over two fifths of young people plan to leave their present place of residence so as to be able to meet their professional and educational aspirations. Almost half of this group prefer to move somewhere inside the country, most often to a bigger city which is perceived as the place that offers better opportunities for career and social positioning, while other half think of going abroad. The percentage of the young planning to leave the country for good rose from 11% in 1986 and 18% in 1999 to 19% in 2002. Their migratory plans are connected to their residential status, i.e. to the conditions in the place or region where the young actually live. Young people from Zagreb are less willing to go somewhere else; rural youth and youth from Eastern Croatia wish to migrate to another place inside Croatia more than any other group, while all groups (except youth from Middle and Northern Croatia who want that somewhat more than others) equally (do not) want to settle abroad. Data on a desired place for living are quite similar to those on migratory plans. The number of youth preferring to remain in their present place of residence and the number of those having no migratory plans are almost identical. When compared to earlier studies, we see an increase in the number of young people preferring to live in large cities. In addition, almost one quarter express their preference for living abroad, majority of which opt for a Western European country. The fact that almost one fifth of all has plans and almost one fourth prefer to live abroad indicate the existence of two closely related but, nevertheless, separate dimensions of youth migratory thinking. While the preference for other counties may mean only an inclination, having plans on migrating abroad most certainly includes active search for such a possibility. In light of our findings it means that at least one fifth of Croatian youth not only dream of leaving the country but actually make plans how to make it a reality. Employed youth is far from being satisfied with their jobs. Every second confirms his or her disappointment. Approximately one fifth of both them and those that are still in the process of education desire jobs in the service or business sector; little less in number think of entering more creative and/or dynamic professions or professions related to education, health care and social services. This means that their professional aspirations are somehow higher that those of their parents, majority of whom have secondary school completed and are mainly employed as industrial, service and shop workers or clerks. Nevertheless, if their choices are compared to the structure of the employed force in Croatia and if we add to it a rapidly changing labour market in all transitional countries, their professional preferences seem rather realistic. This is probably why almost half of the young hold that their chances for getting a preferred job are high or very high. The data also confirm that their estimations are related to age and socio-professional status since pessimism increases with age (except for the university students) and is tightly linked to unemployment status. In any case, optimism prevails among the young and it, as well, may be linked to their strong motivation to succeed in life by relying on their own abilities despite unfavourable social and economic context in which they live. It is also possible, at least partly, that self-assurance of young people comes from positive educational experience. Over half of the young state they feel happy and satisfied when thinking of their schools or universities. However, it is not clear whether their satisfaction should be understood in terms of acquiring subject-matter knowledge and skills or in terms of developing certain personal qualities through participating in school life. Earlier studies on youth have proven that the young have complex relations towards education which are the outcomes of both institutional tasks and personal expectations. Moreover, our results document that feelings about school are correlated with sex and socio-professional status.Girls and university students, in general, are more satisfied with their education, while the unemployed are among the least satisfied. It is also possible that positive feelings about education also relate to school grades. Earlier studies have shown that female pupils receive somewhat better average scores than their male schoolmates, which may explain why girls have more positive feelings about school than boys. • On the other hand, it is clear that school is by no means a source of information about the events in the country and the world for young people since a great majority of them actually receive news through ordinary media (TV, radio, newspapers and magazines). Moreover, Internet has become an important source of information about the country and the world for approximately one fifth and over one fourth of them, respectively. This shift has to do with the fact that over two thirds of the young from our study are computer users and that more than half of them already have computer at home. It is, therefore, obvious that new information and communication technologies are becoming part and parcel of young people' s daily life what needs to be taken into account when policies and programmes of action for promoting their wellbeing are designed, especially in reference to underprivileged youth. Namely, our research confirms that the use of computer correlates with residence (urban environment), family background (parents with higher education and higher socio-economic status), age, and education factors (younger population and students). Nevertheless, young people are not enslaved by new information communication technologies. Most of them spend their free time associating with friends, engaging in sport activities, going to disco-clubs, watching TV or performing outdoor activities, while far less enjoy music, reading books or art exhibitions. In addition, many young people have no daily obligations, except in relation to school and spend their free time idling or sleeping. This means that the majority of youth either do nothing or engage almost solely in the so called passive and/or receptive activities for self-entertainment. Despite that fact, almost three fourths of them claim they are more or less satisfied with how they spend their free time what brings us to the conclusion that the main problem is not the quality of their free time activities but their lack of awareness that the quality itself is being at stake. However, it should be pointed out that their opinions are related to age and socio-professional status. Young people who belong to an upper age-cohort and who are unemployed exhibit far more dissatisfaction with their free time than the youngest. Overpronounced dissatisfaction among the unemployed seems to be an indicator of an overall discontent with one' s own life. For the unemployed, free time becomes a burden not only because they cannot perceive it in terms of an offduty activity but because they can not afford it financially. In reference to the use of psychoactive substances, it seems that tobacco smoking and alcohol consumption are the most widespread types of risk behaviour among the youth. Approximately one third of them smoke cigarettes or drink alcohol daily or weekly ; three fifths are non-smokers and one fifth never drink alcohol. Smoking increases with age and employment. Alcohol, on the other hand, is solely related to gender in a way that young women drink less than their male peers. Such trend may be the sign of a subtle male initiation rite de passage that has outlived its traditional context. Since the data on smoking are more favourable than those from earlier research it may be presumed that an anti-smoking media campaign, which has been going on rather aggressively throughout the country, has brought positive effect, whereas non-existence of similar anti-alcohol campaign may be the sign of a relatively high level of a social tolerance for alcohol consumption. As far as drug are concerned, Croatian youth is more inclined to the so-called 'soft' drugs. Over one third of the young have tried or used twice or more only marijuana ; hashish and ecstasy is mentioned by less than one tenth of them, whereas other 'hard' drugs have been only tried or are consumed by 1-3% of them. The consumption of marijuana is associated with a recognizable youth group, what confirms earlier studies. A group of highest risk is made of young people between 20 and 24, male, university students, the residents of Zagreb, Istria, Croatian Littoral and Dalmatia, and whose fathers have higher education level. A great majority of young people tend to see themselves in rather positive terms: they are self-assured, think they have a good number of personal qualities; believe in their capabilities when compared to other people and have no doubts that most people they know like them. This may be related to feeling of security they experience in the context of their immediate environment since a great majority of the young claim that they can almost always get warmth, care and support from their parents and support from their friends. On the other hand, only every second of them feel the same about their teachers. It seems that most Croatian families are characterised by an exercise of indirect and flexible control over their children in the course of their growing up. In over half of the cases parents or relatives hardly ever determine rules for their children' s behaviour although they do control the choice of their friends, as well as their evening outdoor activities. Moreover, young people claim that their parents are especially keen of their school progress since they almost regularly keep records on their children school situation. • When asked about the most serious problems of their generation, the majority of young people in Croatia mention socially unacceptable behaviour, such as drug abuse, alcohol consumption and violence, unemployment, low standard of living, the lack of life chances and mass migration of young experts abroad. Since unemployment was repeatedly displayed as the major problem of young generation in earlier studies, their present preoccupation with socially unacceptable behaviour may be related either to the sample structure (majority of them are students) or to a general social climate which is, due to predominance of media campaigns mainly geared against smoking and drug abuse (but not against alcohol consumption, except for safe driving), inducing an over-sensitisation to behavioural issues causing, on the other side, the lack of awareness of existentially important issues of young people that are of an utmost importance for their independence and self-satisfaction. Young people are inclined to attribute responsibility for solving these problems primarily to themselves, their parents and public authorities, i.e. firstly to those actors that function at the private level (personal and parents' responsibility), than to public sector (government, education system) and, finally, to the civil society (nongovernmental organizations, youth associations and religious institutions). This means that youth principally count on their personal strength and family support, as well as that they have explicit expectations of state institutions, whereas they think of receiving the assistance from the civil sector only exceptionally. Notwithstanding, since half of the young studied have failed to mention personal responsibility, it clearly demonstrates that both strong sense of self-responsibility and its avoidance stand side by side as two features of Croatian youth. Among the measures that Croatian youth see as the most efficient for solving their problems two are underlined: equal education and career opportunities, on the one hand, and strict punishment of drug dealers and restrictions on alcohol selling, on the other hand. Since the majority of youth consider socially unacceptable behaviour, including drug-addiction, to be the gravest problem of their generation, it is understandable that they see the way out in strict punishing of drug dealers, (rather than consumers), what is still inadequately determined by Croatian law. Other most frequently mentioned measure has to do with the youth quest for developing society of equal chances which is in line with their perception of unemployment as the second most frequently mentioned youth problem in Croatia. Although lesser in number, the young refer to their under-representation and require their participation in decision-making to be ensured at all levels. They also require better adapting of secondary and higher education to the needs of contemporary life, as well as better quality of education, in general; some speak in favour of establishing a ministry for youth affairs, developing national strategy for promoting youth well-being, setting up of funds for youth initiatives, better legal regulations of the places of youth entertainment, i.e., the issues majority of which have already been integrated into the recently adopted National Programme of Action for Youth that is seen as an initial step in developing a national youth policy. The values that the majority of young people hold personally important or very important are healthy environment, peace in the world, gender equality, and rights and freedoms of the individual. Second group of the most personally preferable values encompasses solidarity among people, social justice, economic security, respect for differences, rule of law, inalienability of property, civil society, free market, freedom of the media, protection of minorities, religion and democratic system. The bottom of the scale is occupied by social power, national sentiment, European integration, and high economic standard. The review of their preferences demonstrates a relatively respectable level of democratic potential of young people in Croatia. They are more oriented towards comfortable life based on key principles of democracy and civil society, which is in correspondence with earlier research that have documented the shift to a more individualistic value system, including youth' s preference for independence and their focus on self-realisation and material security. However, their relative devaluation of the importance of European integration may be, on the one hand, the sign of either their dissatisfaction with, or their criticism of the way new European order has been established, partly due to the fact that Croatia has been somehow unjustly left behind. On the other hand it may be the consequence of their perceiving the integration merely in terms of a political objective of which very little they experience in everyday life. This is not to say that they devaluate the importance of European integration for Croatia as such. It would be more accurate to say that Croatian young people are becoming more and more pragmatic in their social positioning of which many think not only in the context of Croatia but in the context of Europe and the world. Having in mind a long tradition of Croatian youth emigration to Europe and the fact that almost 20% of contemporary youth plan to leave the country for good (mostly for a European country), their relation toward European integration may mean that they see it only as an added value to an already established youth migratory pattern in Croatia. of young people about the determinants of upward social mobility in Croatia reflect their accurate perception of social anomalies that, if left unquestioned, threaten to deepen social inequalities and diminish democratic potential of the society. Namely, a great majority of the young see as important or highly important for social promotion in Croatia a combination of the following variables: adaptive behaviour, personal endeavour, knowledge and skills, and connections and acquaintances. University degree, money and wealth, and the obedience and submissiveness to the 'boss', are identified less but, nevertheless, reflect a combination of appropriate and inappropriate means of social promotion. Somehow more troublesome is the finding that one third to one half of the young consider belonging to certain nation or political party, as well as bribing and corruption as important determinants of one' s success in Croatia. These data present an index of youth's perception of Croatian society as the society of unequal chances since it, by allowing nondemocratic practice to play an important role in social promotion, actually discriminates against those who in this matter believe in, and rely on their own abilities and efforts. When compared to earlier studies, it is highly troublesome that almost the same factors of social promotion are estimated as important by both socialist and ' transitional' young people in Croatia. Overall examination of the above results may be seen as an indicator of a process of relative homogenisation of young people in today' s Croatia – certainly, within the issues here examined and at the present level of analysis. There is no doubt that young people here described have many characteristic in common, especially in reference to their marital status, family pattern, housing conditions, parent' s educational background, attitudes towards present and future life, professional and educational aspirations, desired accommodation, sources of information, satisfaction with free time, positive feelings about themselves, feeling of security in relation to their parents and friends, as well as in reference to their abuse of psychoactive substances. They also share their desire for autonomy and independence, and for the recognition by the society at large, as well as their dreams of a more just society in which life opportunities would match individual abilities and endeavour. When they differ, it is mostly due to their varied socio-professional status and age. Residential status, father' s educational background, gender, and regional background are less important. The tendencies that have been documented suggest that youth are divided primarily by their actual social status and stage of attained maturity, and only secondarily by socialization factors, such as social origin in a narrow and broad sense of the term, and a gender socialization patterns. However, further analysis of data should disclose youth dominating trends with more accuracy.

Part nine of an interview with Gloria Mulcahy and Marion Madonia. Topics include: People who were important to their father's campaign. Their father as a religious man and how Father Duran was a personal friend of the family. Time they spent at Whalom Park. Dating. Carrying on Italian traditions. How their father lost his election for a fourth term as mayor. Their father became a state representative. Their father's retirement. ; 1 SPEAKER 1: Well, let's see. When he put on our thinking caps. Well, a lot of Italians helped him, too, I think. SPEAKER 3: Yeah. SPEAKER 1: You know, like a lot of the businessmen. I would say, I think… did Bill Gerone help him? SPEAKER 3: I'm sure he did. SPEAKER 1: [Unintelligible – 00:00:16]? SPEAKER 3: Sure. SPEAKER 1: Yeah, he was really active. And Mike Bernanti. SPEAKER 3: Mike Bernanti, too. SPEAKER 1: He helped a lot. SPEAKER 3: But they're both… they're gone now. SPEAKER 1: Everybody is… SPEAKER 3: They're dead. SPEAKER 1: Did Joe die too? SPEAKER 3: Didn't he? Yeah, I think he did. SPEAKER 1: Of course, every -- yeah. So that's it. You know, look, the women are… we're past the age that they were. SPEAKER 2: That's why it's important that we're trying to capture this history before it goes. SPEAKER 1: Okay. It goes. Because that's it. We try to explain it to the children, our children. And they wish that they were around when this happened, you know. But they were -- they enjoyed the times at the house with my mother and father every Sunday. They enjoyed being with their grandparents on holidays, you know. That was a lot of fun. Our family, we did have a lot of fun together. SPEAKER 3: Oh yeah, yeah. SPEAKER 1: That was one thing that we -- the closeness. And in what they did to us is five… there are five sisters. And we're still close. SPEAKER 3; We're still close.2 SPEAKER 1: We talk every day. We talk to all our sisters. SPEAKER 3: We have to call and talk to them. SPEAKER 1: Usually sisters don't get together. We just had a get-together Sunday. SPEAKER 3: We had two christenings. SPEAKER 1: Yeah. So, I mean, our closeness as a family stayed, and we want to have that with our children, too, and their children, you know. But times have changed a little bit because of problems, which… SPEAKER 3: Right. SPEAKER 1: But, I mean, every Sunday we were at dad's house and mom's, you know. And the kids just loved it. They'd put on shows for us. Remember? SPEAKER 3: Yeah, yes. SPEAKER 1: And dad. Oh, and then when my mother got sick, you know, we had this priest friend, Father Duran. He would come and say Mass… SPEAKER 3: At the house. SPEAKER 1: At the house. Every Christmas, especially. Every Christmas, and we would all be there, the whole family. SPEAKER 3: Yeah. SPEAKER 1: Of course. And he would -- even on Sundays, he would say Mass because my mother was very religious, of course, you know. And my father was, too. But my father -- but at the end, he would be -- because he was getting so elderly that he'd be saying the Mass with Father Duran. Remember? SPEAKER 3: Yeah. SPEAKER 1: He'd be saying the words, I mean, because he was, you know. The last 15 years that he stayed in. He went out, but he was in most of the time, you know, because he was getting, he was sickly. SPEAKER 2: Now Father Duran, was he from Fitchburg? SPEAKER 1: Well, he came from -- or he lived in…3 SPEAKER 3: Oxford. SPEAKER 1: Oxford, yeah. But then he came to Fitchburg when he was in his thirties, and he was a close friend of mine, and he married all our children just about. SPEAKER 3: Yeah. He's a minister now. He changed… SPEAKER 1: Yeah, he's a minister now. Father Duran. Personal friend of the family. SPEAKER 3: Yeah. SPEAKER 1: Once you know him, he just knows you. I mean, he'll call you by your first name. And he helped us get through the time of our sicknesses that we had with my mother and father. And coming to say the Mass was great because we could -- and, remember, our kids, remember, would -- one of them, one time actually -- once in a while would say the readings in church—not in church, in the living room—because they had a big living room, so that was nice too. But we were always used to entertaining, because we always had people. I'm trying to think who we had. Did Margetti have -- well, I remember now going when we were kids with Daddy and Ma. Now, even though he was busy in politics. And Bernie Monahan used to come. SPEAKER 3: Oh, yes. SPEAKER 1: We'd always go to Weiland Park. You know, Weiland Park was a big thing in Fitchburg. SPEAKER 3: Right. SPEAKER 1: In Nuremberg and Leominster. SPEAKER 3: Yeah. SPEAKER 1: And we used to go to Weiland Park on Sundays and go on all the rides. And I remember Dad being with us. I mean, even though he was so busy being in politics and all these organizations that he belonged to. SPEAKER 3: He took time.4 SPEAKER 1: He always took time, yeah. And we always had fun. And then another thing, one more thing I'd like to think of. And I just carry it on to my family. When my father -- when we got to be 16, say, or 17, whenever we could get our license, our driver's license, he'd let us have the car for the whole day. So imagine, five daughters taking the car for the whole day, you know. You know, when it was each by our years, you know. So then I remember when I had my children, I was alone. I went through a divorce. And when they were 16, that was our only car in the house, and I let them take it for the whole day. I thought it was so nice that he, you know, trusted us to drive alone. And we always got in accidents almost. SPEAKER 3: Almost, but we didn't. SPEAKER 1: Yeah, I remember I would always be with you. And there were always like tagalongs because we were always sisters, you know, with the boyfriends and the girlfriends. SPEAKER 3: Right. SPEAKER 1: I thought that was a nice thing to do. I mean, because nowadays, I hear a lot of parents say, you know, "Oh, my son can't take the car," or my daughter. SPEAKER 3: We always took his car. He was good in that way. SPEAKER 1: Yeah, he was very -- he was an easy father. He was -- the only thing he was strict about was the boys. SPEAKER 3: Yeah. SPEAKER 1: Because girls weren't supposed to date until we were like 17. SPEAKER 3: And come home a certain time. SPEAKER 1: Yeah. He was strict about that. SPEAKER 2: Was it important for him that you married Italian? SPEAKER 1: No. SPEAKER 3: No. SPEAKER 1: No, because…5 SPEAKER 3: He never pushed us. SPEAKER 1: Yeah, he didn't want to… as long as we were happy, he was happy. But like two of us married Italians, Evie and I. Oh, and Paula did. I forgot. He is half Italian. SPEAKER 3: Oh, okay. Ray. SPEAKER 1: That's right, Ray. I forgot, gosh. Yeah. SPEAKER 2: Was it important to marry the same religion? SPEAKER 1: Yes, it was. But if you met… SPEAKER 3: And marry. SPEAKER 1: Tell her about it. SPEAKER 3: Mike, he was what, part Irish and English? He wasn't Catholic, but he didn't object to it, no. SPEAKER 1: As long as they were going to be happy. SPEAKER 3: Right. And they are. They're still married. SPEAKER 1: They're still married. SPEAKER 3: 51 years married, yeah. SPEAKER 1: And Evie is still -- Evie was the first one to marry an Italian. She was the third in line, okay. We all got married in line. Isn't that funny? SPEAKER 2: Wow. SPEAKER 1: It's just, you know, by age. SPEAKER 3: By age. SPEAKER 1: Yeah. And we still do things that way. Like when we decide things, we go by our age and we go down, and we try -- we all talk about it and say these things. But Evie, she's still married to George, and he's Italian. Then I was the next one. SPEAKER 3: But he never said… SPEAKER 1: He never said no. SPEAKER 3: --he had to be Catholic or Italian. SPEAKER 1: Yeah. In the beginning, they thought -- because in those days -- that was the thing, you know, to get married in a Catholic church.6 SPEAKER 3: Right. SPEAKER 1: It had to be proper. But then it changed. When Mary got married to Mike, the first one, well, they were going to get married in the rectory, and then they changed the laws just then that they could get married behind the altar. SPEAKER 3: In church. SPEAKER 1: We called it kneeling… you know, you couldn't go on the altar because in those days -- now you go on the altar, but in those days you just knelt on the kneeler, and then -- so that was the first marriage, I think. I mean the first in our family anyway. SPEAKER 2: What was the first family? SPEAKER 1: Well, I mean that he was non-Catholic, you know. SPEAKER 2: Yeah. SPEAKER 1: Yeah. And he wasn't Italian. But, no, he didn't insist. No. Because I think they might have… you know. You know how parents think, you know. Well, let's face it. We all think, like myself. Like I just want my kids now to be happy because nowadays, you know, how they marry all different ethnic groups in college and stuff, so you just want them to be happy. SPEAKER 3: Right. SPEAKER 1: When I say that. SPEAKER 2: [Unintelligible – 00:07:54]. SPEAKER 1: You don't -- I know, yeah. But they were good parents when it came to… Yeah, they just wanted to see us happy and healthy. But they wanted us to carry on. That's why we want to carry on the Italian tradition because we are Italian. The daughters are anyway, you know. SPEAKER 2: So in which ways do you carry it on? SPEAKER 1: Holidays. SPEAKER 3: Yeah, holidays. SPEAKER 1: The oldies.7 SPEAKER 3: We get together. Mum taught us how to make the meatballs. SPEAKER 1: Yeah, right. Yeah. SPEAKER 3: Different recipes. SPEAKER 1: And we'd say a few words in Italian. Not much. Slang words [laughter]. No. And… by listening and by having Italian music, you know, listening to the Italian music. And I belong, like I said, I do things at Italian club. I don't know what else. What else? We really don't talk Italian. SPEAKER 3: In church. SPEAKER 1: In our church, Italian church. And we have a lot of Italian friends. SPEAKER 3: Right. SPEAKER 2: How do you celebrate Christmas Eve? SPEAKER 1: Now, we just do it by our own family. SPEAKER 3: Yeah. We used to years ago go to mom and dad's, and then we always opened gifts on Christmas Eve. And now we have Christmas. So, I have Christmas Eve. Now my children come to my house here, and we do it separate on Christmas Eve with our own families. SPEAKER 1: Yeah, with our own families. Yeah. Right. SPEAKER 3: Christmas this year, we got together. SPEAKER 1: Yeah. SPEAKER 3: When mom was around and dad, both days. SPEAKER 1: Yeah. Like your tradition now is to get with your own. SPEAKER 3: With my own. SPEAKER 1: With your own family. You know, that's what we do now. SPEAKER 3: And the children, we get together. SPEAKER 2: What kind of -- do you keep the same food that your mother used to cook for around Christmas Eve? SPEAKER 1: Not always. SPEAKER 3: No. Mom didn't bake fish. SPEAKER 1: No.8 SPEAKER 2: No? SPEAKER 1: No. Yeah, Dad -- see, my father didn't like fish. So we didn't have a tradition of… SPEAKER 3: No, like a lot of Italians on Christmas Day would have their ravioli and all that. And Christmas Eve, we would have sausages. SPEAKER 1: We'd eat meat and sausages. SPEAKER 2: Sausage was the big thing then. SPEAKER 1: Yeah, because our father wouldn't eat fish. SPEAKER 3: No. SPEAKER 1: Not in those days, he didn't eat fish. When he got older, I know [unintelligible – 00:10:17]. If I made it, he'd eat it. SPEAKER 3: Then he would. Yeah. SPEAKER 1: He stopped it. So my mother's tradition and our tradition when we were kids, 'cause we -- our tradition in those days when we were little kids, you know, Santa Claus was coming, we'd go to bed early. You know what I mean? It's like nowadays, it's so different. SPEAKER 3: They want to stay up, right. SPEAKER 1: Yeah, because it's like you stay up on Christmas Eve and go to midnight Mass. Like, I know when I was 15 or so -- no, 16, when I started dating Dick. SPEAKER 3: Yeah. SPEAKER 1: Remember, we -- 'cause my mother had Paula. That's right, when Paula was born, things changed because Paula had to go to bed early. You know what I mean? On Christmas Eve, before we used to -- we could stay up and we'd go to the Medonia's. SPEAKER 3: Yeah. SPEAKER 1: I'm trying to remember what we did Christmas Eve, because it was just Ma and Dad and the five of us, four of us, because Paula came along when I was 11. So Christmas Eve, we'd go to bed. We'd probably just have our supper and then go to bed, because we'd 9 wait for Santa Claus to come. In those days, you didn't celebrate, did we? SPEAKER 3: Right. Well, we used to go… SPEAKER 1: Did we? SPEAKER 3: Mother, Jack and I would go Christmas Eve. SPEAKER 1: Yeah, but when we were real little. I'm talking about before you got married when we were kids. SPEAKER 3: No, it was Christmas Day when… SPEAKER 1: Yeah. Christmas Eve, in those days, you went to bed early. SPEAKER 3: Yeah. We didn't have a celebration then. SPEAKER 1: Yeah, you didn't really in those days. SPEAKER 3: Yeah, not until later on, right. SPEAKER 1: Yeah. And then we didn't have the fish. We had sausages or whatever. I can't even remember what we had, but we didn't have -- I know it's like -- I have another friend, Florence, and her tradition, her mother, they cooked all kinds of fish, and they still do. SPEAKER 3: Yeah. But, see, we never did that. Mother never did, so we don't. SPEAKER 1: Yeah. But now you make Italian foods even Christmas Eve because your kids… SPEAKER 3: Yeah, I do. They like it. SPEAKER 1: Yeah. SPEAKER 2: So you know, getting back to your dad and the Sicilian -- you mentioned something about a pizzeria? SPEAKER 1: Yeah. SPEAKER 2: Were there a group of Sicilians that hung around at that club? SPEAKER 1: Yeah. [Pepezia] or something they used to call it. I can hear it. Yeah, the pizza was the best, so thick. You know, it's Sicilian pizza. I used to love it there. SPEAKER 2: And what would they do down there?10 SPEAKER 1: They had a club. It was a [unintelligible – 00:12:35] club. But that isn't listed there, no. SPEAKER 2: [Unintelligible – 00:12:40]. SPEAKER 1: It doesn't say anything about the pizzeria. SPEAKER 2: No. SPEAKER 1: That was more, I think, just… SPEAKER 3: It's a group of… SPEAKER 1: Group of Sicilians, yeah. SPEAKER 3: Yeah. They sat around. SPEAKER 1: Sicilians, I think, yeah. I don't remember. But I can remember the Pepe Club, yeah, because we used to go down and get pizza and hang around. I don't know. SPEAKER 2: What does it mean to be Italian to both of you? SPEAKER 3: We're proud of it. SPEAKER 1: Oh, very proud of it, yeah. SPEAKER 2: But why? Where does that proudness come from? SPEAKER 1: I like being Italian, to tell you the truth. Isn't that awful? SPEAKER 2: No. SPEAKER 3: We should be proud, right? SPEAKER 1: Yeah, like you're saying about how groups, how people -- how we split up, like, like I always say -- and I still do it now. SPEAKER 3: What? SPEAKER 1: I have -- all my friends, I have my Italian friends. And then when I went to work at city hall, I got my Irish friends from there. SPEAKER 3: Sure. They're proud to be Irish like we're proud to be Italian. SPEAKER 1: Yeah, yeah. SPEAKER 3: We were in line. SPEAKER 1: The schools separate you, yeah. So to be proud of being Italian, I like the ethnic background that Italians have. I think they have the looks, especially. I just can't help it. I'm still into Italians: the eyes. My first thing that I always loved. And, I mean, Italian men, 11 I still am drawn to them. I guess I married an Italian man, and yeah, I'm kind of drawn to -- I just don't know what it is. SPEAKER 2: That's fine. How did your father's career end? Did he decide not to run for mayor for a fourth term and then became… SPEAKER 1: No, he was beaten. SPEAKER 2: He was beaten? SPEAKER 3: Yeah. And that was… SPEAKER 1: By a farmer. That was a little hurt. That was very sad. It was… SPEAKER 3: Yeah. SPEAKER 1: He lost by only a few votes see. So… we had to have a recount and everything. It was only like 60 votes. SPEAKER 2: Wow. SPEAKER 1: It was by. So there were some 60 people there that -- or 65 people that either didn't go vote, or… I always said jealousy, but you know, from that same nationality, could be jealous too, you know. But I doubt that should be said, so erase that because actually, I don't need to say that. SPEAKER 2: You think so? SPEAKER 1: I don't know. SPEAKER 3: Everywhere. SPEAKER 1: It happens everywhere. SPEAKER 3: Every nationality, people are jealous. SPEAKER 1: But we just felt bad because who beat him was -- he used to go up and go and give -- he had a farm, and he'd give those free vegetables to everybody, and we figured that's why they voted for him. You know, we couldn't give anything free. We couldn't give away anything. My father couldn't afford it. And, you know, he was married. He didn't have the money. That's why he almost lost his business, because he was dedicated to the people of Fitchburg and to his city, our city. And I can understand why he was, because it's a beautiful city. With Fitchburg State College, I 12 mean, now it's even beautiful. I mean, it really is. So I just think of… but yeah, so he lost. And we were sick, all of us. SPEAKER 3: Yeah. But someone has to win and someone has to lose in politics. SPEAKER 1: Right. And then it gave him a better opportunity to run for state representative and so then, and so he did that. From losing being mayor, then he went to state rep. And then he held that office, and then he retired. SPEAKER 3: Right. SPEAKER 1: Yeah, he had to retire. SPEAKER 2: Did he run almost immediately? SPEAKER 1: Yeah, yeah. Wasn't it '57? He lost in '56, the next year. SPEAKER 3: I think around that time. SPEAKER 1: Yeah, the next year, in '57. He ran that next fall in '57. SPEAKER 3: Right. SPEAKER 1: Then he started in '58, January of '58. SPEAKER 2: So how did his life change after he became state rep? SPEAKER 1: Yes. He went to Boston five days a week. But it didn't… he felt that that would be easier than being mayor because people weren't calling you every day, every minute, you know. SPEAKER 3: Yeah, and there weren't as many meetings like he had. SPEAKER 1; Yes, and then you vote at the house, you know. You vote and you talk to the people that call him. Like the voter friend, I tell them what to vote for, and he was always voting for what the people wanted, you know. He used to -- I mean, he enjoyed that. SPEAKER 3: Yeah. He enjoyed that. SPEAKER 1: Yeah, it was a piece of cake. Yeah, it was good. And then he was on a couple of state committees, so he had some meetings. Was it aeronautics and cities? He was in the… yeah, they told us that he was… And I thought he was on Ways and Means, but it wasn't in that book. But I remember him once saying. But, you know, they 13 got on committees, different representatives. Very interesting. I don't know how long he was there, but he enjoyed that. SPEAKER 3: He did. SPEAKER 2: And then he retired? SPEAKER 1: Then he retired, yeah. SPEAKER 3: Yes. SPEAKER 1: Because, let's see, he was… It was '61 that he retired, or '62. SPEAKER 2: Okay. So he was about 60 then. SPEAKER 1: Okay, yeah. Oh my. Yeah, and then they moved. Then Ma and Dad went to Florida. No, I know it was '61 or '62, because I remember going -- right when Chip had surgery, and Joe, my son, was at my mom's. I was sleeping at my mother's house when my ex had major surgery on his back, spinal fusion. And I remember. So then we'd be driving to Boston. I'd drive with dad, and then I'd come home with him at night. And Chip was in the hospital in '61. Joe was born October '61. This was '62. So I think he was in office for '58, '59, '60, '61. Anyways, yeah, he retired because he got sickly… '62. SPEAKER 3: I don't know the date or year. I don't remember. SPEAKER 1: I know. We should have gotten them. All right, so he -- yeah, he didn't, I don't think -- he wasn't defeated. He retired. SPEAKER 2: He retired. SPEAKER 1: He retired from that state house. No, no one ran against him and beat him, because he retired. SPEAKER 2: Did he run as a Democrat? SPEAKER 1: Oh, yes. SPEAKER 3: Yeah. SPEAKER 1: Oh, yeah, democrat always. SPEAKER 3: Right. SPEAKER 2: But when he first won mayor, it was because of a coalition of Republicans and Democrats?14 SPEAKER 1: Right. SPEAKER 3: He was still a Democrat, but they… SPEAKER 1: But he was a… See, and George was a Republican. George Stanton was a Republican. Or was he a Democrat? I don't know. It doesn't matter. It was at state. SPEAKER 3: [Unintelligible – 00:19:50] SPEAKER 1: Yeah because he needed backing to win. But, yeah, for state rep, he just… /AT/pa/ke/es

Part five of an interview with Matilda Koeller. Topics include: What it was like for Matilda to have her first child. Her husband's work and the different places they lived. What it was like when he was unemployed after the start of the Great Depression. ; 1 DONALD KOELLER: Tell me about Wally's birth. Did you have to rush to the hospital or.? Tell me about Wally's. MATILDA KOELLER: No, no. Waller, uh, uh. well, Waller's birth was, you know. uh, Dr., uh, Ballingers, you know, he-he had office hours twice a-a day in the afternoon and the evening. And so he said, "Well, when you get signs, go to the hospital." So I called them up and, uh, he rushed to the hospital and I wasn't even there. [Laughs] I couldn't make my. DONALD KOELLER: What hospital was that? MATILDA KOELLER: Lutheran Deaconess Hospital where all three of you were born. That building is torn down. That hospital is torn down now. DONALD KOELLER: Where was that? That was. MATILDA KOELLER: That was right there on, uh, around, uh, Hoyne and, uh. DONALD KOELLER: Leavitt? Or Walton and. yeah. MATILDA KOELLER: Yeah, yeah, near Saint Mary's. See, that, uh. the price. well, the Catholics wanted that, wanted that, uh, space because, uh, they were getting I don't know how many millions of dollars from the government to build a new, uh, a-a new hospital to Saint Mary's, see. And so, uh, a lot of the, especially Ester Strube was disappointed because she has donated money to the Lutheran Deaconess Hospital and she gave, I don't know, 2000 hours of free service. And, uh, all of a sudden, uh, it was, "No, don't sell it." And then all of a sudden, just from under their feet, it was sold and then it was. the money was given to the Lutheran General Hospital in Park Ridge. So that's the outcome of. DONALD KOELLER: What was it like for you to have a baby? MATILDA KOELLER: Well, it was. in first place, I-I was, uh. well, uh, I didn't want to go outside. You know, I was more or less, uh, ashamed of being big. I was big. And, uh, uh, I didn't have money, uh, you know. Uh, I didn't have, uh, uh, maternity dresses like 2 they have today. And I know I didn't go to church. I didn't want to be seen as, you know. so I stuck close to the house and just went shopping. DONALD KOELLER: What kind of medical prenatal or.? MATILDA KOELLER: I had none. When I was five and a half months, I went to the doctor for the first time. I felt like. and to show you how [laughs] I must have been awful dumb. But anyway, I wasn't dumb but I was backward bashful and Ballinger said to me, "Well, now what can I do for you?" And I said, "Well, I think I'm pregnant." [Laughs] He said, "You think?" [Laughs] And I already felt like. DONALD KOELLER: [Laughs] MATILDA KOELLER: I didn't go to the doctor like they do today because it was a natural thing in those days just to have a doctor and if something. you needed attention. But I didn't go to the doctor, I think, maybe two or three times before Waller was born. And I did that with all three of you boys. DONALD KOELLER: How was Dad taking to the idea of family way? MATILDA KOELLER: Well, Dad went to. see, how did I get to the hospital? So we had a car then, you know, Charlie's car. So he drove. DONALD KOELLER: He went back to Race to get the car? MATILDA KOELLER: Yeah. Well, yeah, Charlie let us have the car. So I didn't go to the hospital until the next morning or in the evening because doctor was there and I wasn't there, you know. But I had more or less a false alarm, and Waller took about two days. Now, with you, at first he said to Walt, "You can have the car when it's ready." And when I got in the car, my water broke. And I felt bad about that, that the car was wet, but he didn't, you know. And that's when the doctor. the intern then worked on me and – I don't know. Did I tell you what happened? DONALD KOELLER: No. 3 MATILDA KOELLER: Well, see, the intern worked on me while the doctor had his office hours from 7:00 to 8:00. And when he came in, this intern was pressing hard and I was in terrible agony and my head was laying over the table way back and I saw Dr. Ballinger coming in and I said, "Oh, Dr. Ballinger." Then he said to the intern, "Stop!" And he, the intern, somehow or another, injured your head. But when you were born, you were a beautiful baby and I nursed right away. They couldn't get over how I could nurse a baby. Generally, it took a day but I nursed you right away. But the next day, they never gave me you. And I wondered and wondered and I was filling up, and then they held you away from me a whole day. But in the meantime, Dad, you know, of course got a hold of Mildred and said, "Oh, we got such a beautiful baby. Oh, is he beautiful." You know, and of course, she came to the hospital and then you were in a separate compartment away from all the other babies. And when the nurse brought you to the window, Dad and Mildred nearly [unintelligible - 00:07:18], you know, couldn't. they were shocked because your head was in a point, see. Because see, the intern had. DONALD KOELLER: Compressing? MATILDA KOELLER: Yeah, yeah, see. DONALD KOELLER: How long did my head remain a point? MATILDA KOELLER: Well, the next day, it went back into normal. [Laughs] But that was serious. DONALD KOELLER: I'm not pointed now. MATILDA KOELLER: Yeah. But I mean, that was really serious because you. DONALD KOELLER: What did they tell you? MATILDA KOELLER: They didn't tell me nothing. DONALD KOELLER: And what did you think? 4 MATILDA KOELLER: You know, and I said, "Where is my baby?" And well, it never dawned upon me that there was something wrong with the baby, you know. It never dawned upon me. DONALD KOELLER: So then Dad came in and told you? MATILDA KOELLER: No. Then the next day. I first found out the next day. DONALD KOELLER: Well, after Dad saw me, what did he do? He did not come to visit you then? MATILDA KOELLER: Yeah, he came, you know, Mildred and… but they kept everything from me. They didn't say a word, you know, because they didn't want me to worry about it, I suppose. And then when Ralph was born, I said to Ballinger, I says, "I don't want nobody to touch me but you." He said, "Don't worry. Nobody will." And so he was concerned, too. DONALD KOELLER: Well, was Ralph's birth then.? MATILDA KOELLER: Yeah. DONALD KOELLER: Nothing unusual? MATILDA KOELLER: No. It was just very natural. I never. the only thing I remember – I mean, I never – I did make noise when the intern was trying to rush the job, because I was in real pain. But other than that, the nurse, when Ralph was born said, "Let me know when you get a pain. I don't know when you get a pain." So I was able to contain myself without even a slight sign of pain. DONALD KOELLER: How did you pick the names Walter, Donald, and Ralph? MATILDA KOELLER: Well, Walter I really. Walter was named after his father. And I like the name of Ralph and when the doctor said, "What are you naming.?" Because we always called Dr. Ballinger, and he said, "What are you going to name this boy?" And we said, "Ralph." I mean, Donald, see. And there were three babies baptized in Christ Church by the name of Donald, one after another. Reverend Hurdle said, "What happened? What's this name about Donald?" 5 DONALD KOELLER: But there's nobody in the family named Donald? MATILDA KOELLER: Oh, yeah. I like the name of Donald. I have a cousin by the name of Donald. And I had Donald. DONALD KOELLER: Which cousin? MATILDA KOELLER: That's up in… well, he died about the same time Mildred did. He was a shorthand teacher in college in Whitewater. DONALD KOELLER: But he was part of the Logan [Court]. MATILDA KOELLER: He was part of the Courts. His name was Donald Court. He was. Henry Courts was one of Anna. DONALD KOELLER: Anna's brother. MATILDA KOELLER: Yeah, brother. And he was electrocuted. He worked for electrical concern up there and he climbed. that was when electricity was pretty young, you know. And he climbed up the ladder and touched the wrong wire and was electrocuted. DONALD KOELLER: Where did the name. and then Albert came? MATILDA KOELLER: Albert came. I imagine, Albert came through Albert Stockholm. I really. you know. DONALD KOELLER: And Walter's middle name was Henry. MATILDA KOELLER: Yeah. They came from Henry. DONALD KOELLER: From your brother. MATILDA KOELLER: Yeah, my brother – and also the uncle. DONALD KOELLER: What about Adolf? Was Wally always.? MATILDA KOELLER: Well, Adolf came from Dad's side of the family. DONALD KOELLER: Where? I don't ever recall. MATILDA KOELLER: Well, I think. let's see. Adolf, I think, originated. there are some Adolf in the Koeller family. Maybe Frederick has Adolf in it. DONALD KOELLER: And Ralph? MATILDA KOELLER: And then Ralph, I like the name of Ralph. And Dr. Ballinger said. and I said, "Well, I like the name of Ralph." He said, "Well, that's my name." That was his name. 6 DONALD KOELLER: Ralph Ballinger, the doctor. MATILDA KOELLER: Yeah, see. But I didn't. DONALD KOELLER: But there was nobody in the family. MATILDA KOELLER: No, nobody in the family. But we didn't pick. you know, we didn't pick anybody's name in the family. I wasn't crazy about the name of Albert, so we gave it as, you know. DONALD KOELLER: A middle name. MATILDA KOELLER: A middle name. Yeah. DONALD KOELLER: What about Carl? Who is. for Ralph Carl? MATILDA KOELLER: Well, Carl was a short name of Charles, see. Evidently, you know. because I didn't do all the picking. DONALD KOELLER: No, no. MATILDA KOELLER: See. And we didn't want to be all one-sided, you know, on my side of the family only, you know although Walter's. DONALD KOELLER: Well, Henry was on your side. MATILDA KOELLER: Yeah, Henry. But I always liked the name of Henry. And I understand, I think Margaret's father's name, I think, is Henry. Because they asked. in a letter, they asked names, you know. I said, "Well, you know, I want [laughs] I wanted somebody be named Jacob after my father." [Laughs] DONALD KOELLER: Not a chance mom, not a chance. [Laughs] I don't think Cathy will ever name her. When the babies were being born, during that period of time, then you bought the house, the bungalow. MATILDA KOELLER: Yeah, we bought the house when. we bought the house before you were born. I was expecting then. And Mae and Albert and Evelyn lived with us for a whole year. DONALD KOELLER: In the house – in the bungalow? MATILDA KOELLER: In the bungalow, yeah. DONALD KOELLER: Was that Mae and.7 MATILDA KOELLER: Mae, the kid sister, and brother-in-law, which was a traveling salesman. He only came home about every six weeks. And Evelyn was going to high school then. DONALD KOELLER: Evelyn.? MATILDA KOELLER: Evelyn [Stockholm]. Evelyn. DONALD KOELLER: Was their daughter. MATILDA KOELLER: Was their daughter, yeah. DONALD KOELLER: Tell me about the house. I mean, it wasn't a two-family house though, was it? MATILDA KOELLER: No, no, it was. DONALD KOELLER: With a single kitchen. MATILDA KOELLER: Yeah. But she. it had a great big. we had two bedrooms and then an extra porch, an enclosed porch. They had two porches, one was enclosed and one was open. But that only lasted a year. DONALD KOELLER: Was that a shared purchase or.? MATILDA KOELLER: No, no. DONALD KOELLER: You owned it? MATILDA KOELLER: No, no. We owned it, but Mae. you know, the rents were going up, you know, and she was looking for property – and I don't know how it was. Because Mae, we were getting along fine with Mae. There was no reason why we couldn't make it go all this… DONALD KOELLER: So it was just – I mean, that made it. you got rent from them which helped to pay for the.? MATILDA KOELLER: Yeah. We got expenses from, you know, rent, but it was very little, you know. But see, we didn't. we bought the house and we were not in it when your father was laid off for 12 weeks. So we knew at that time. anyway, I felt at that time that we wouldn't be able to hang on to it because we lost the $500 cushion that we had in the bank because the bank closed. 8 DONALD KOELLER: This was. you moved in the house in '31. MATILDA KOELLER: We moved in the house in '31. See, we were married in '28. No, I think we moved in '30. But see, the way the house had to be paid was every five years, you had to renew the contract, see, and that would cost $500. See, it's different than today. You can buy a house and put $2,000 down and then pay every month and there was just that bill to pay enough at the end of five years. You see, that was. well, when there was no money coming in for 12 weeks, then the little that we had and what we got from Mae survived us. And then, of course, he worked but then he had to take a terrible cut, and then we were allowed to stay in the house for a certain length of time, I don't know, was it two years before we moved, but we had to move. DONALD KOELLER: So you were evicted? MATILDA KOELLER: Yeah. DONALD KOELLER: Where was the house? MATILDA KOELLER: It was on Merrimac. DONALD KOELLER: Do you remember the number? MATILDA KOELLER: It was between Belden and Addison, Addison and Belden. DONALD KOELLER: And what did you pay for it? I mean, how much.? MATILDA KOELLER: Seven thousand two hundred dollars for a brand new house, brick. DONALD KOELLER: And you had to put $500 down? MATILDA KOELLER: No, we put more. We put in $1,200. Well, then we got up there, but in winter, it was colder than blue blazes and I had to learn how to make a fire on a little stove and also on the kitchen top stove. No, no, that. the heat from the basement, from her flat kind of warmed up but there was no storm windows and it wasn't insulated. You know, it was an attic flat with living room. two bedrooms and a living room and a dining room and a kitchen. It was a big attic but it was cold so 9 that we had to. what Dad and I did, we draped a blanket in between the living room and the dining room because we didn't have money for coal you know. And it was nice up there and always been, the place, but we could only stay there a year because Walt lost his job then. DONALD KOELLER: Let's go back when Dad was working at Wilson and you bought the house. So before you even moved in, he was laid off from work. MATILDA KOELLER: No, he was laid off for 12 weeks. Yeah. DONALD KOELLER: For 12 weeks. Why was there a layoff at Wilson's? MATILDA KOELLER: Well, I don t know why. I think the place just wasn't. I don't know. They were all laid off, I think, for 12 weeks. Anyway, he was laid off and I think Paul was laid off, too. DONALD KOELLER: But then after 12 weeks, he went back. MATILDA KOELLER: Yeah, he went back and. DONALD KOELLER: With a cut in wages? MATILDA KOELLER: With a cut in wages. DONALD KOELLER: Well, that would have all been tied to the overall Depression that was going on. MATILDA KOELLER: Yeah. Because the Depression was. see, because then, you know, while we were living on Eddy Street, Pastor Hurdle came to visit, you know, he came to do his visit. And I started to cry because Walt was working until 9, 10, 11 o'clock at night. And this was during the, you know, Depression. And he said, "Well, I can't understand. You're crying he's working too much, and there are men crying for a job." Because dad was making big money, sometimes, he came home with $80, $90 to do the [piece] work. DONALD KOELLER: And then that ended for 12 weeks. When he went back, it was.10 MATILDA KOELLER: Less money. And just all what happened in there is that Paul got an idea to work Friday night so they didn't have to work Saturday so he could go fishing. And then a doctor saw that – Paul had the men working 24 hours straight so he could go fishing. And this one particular time, Paul had been asking him to go fishing. And so this one particular time, it was real hot and Walt went and the weather changed and he took sick. He never went fishing after that because he froze and he was a sick man after that for a long time. Then came in this WWW something; Roosevelt got this order that any person that was not well and was sick should be laid off and only the healthy men worked. So that was the government's order. So the doctors were called in and the men were examined and that day, 50 men were laid off just like that – no warning, no severage pay, no nothing. Well, Dad was a good worker and the bosses wanted him back, but the doctors would say, "No, you can't come back." They even laid him off with [unintelligible - 00:23:23]. DONALD KOELLER: When they were laid off, did they get any kind of unemployment compensation? MATILDA KOELLER: No, nothing. DONALD KOELLER: Nothing. MATILDA KOELLER: Nothing. DONALD KOELLER: No wonder you didn't like Roosevelt. [Laughs] MATILDA KOELLER: Well, you know. after that, I certainly didn't love him because our whole lives [unintelligible - 00:23:51] because we couldn't get no relief. We finally got relief and then we were taken right off of that because I foolishly said that we had a bank account for Waller and there was $7 in it. And they investigated more and found out that Dad's name was on his father's bank book. And we were called in the office and said, 11 "How come?" We said, "No, that's not our money. That's my father-in-law's money. That's his, you know." DONALD KOELLER: That was from his taking care of the finances for Frederick. MATILDA KOELLER: Yeah, see. And they said, "Well, you use that money." And we said, "That's stealing." They didn't care. They just took us right off, and we had, I think, two weeks of relief and that's all. So Walt did not get any money for two years. Charlie gave us $15 a week and that's what we lived on. DONALD KOELLER: You then moved to 1936 Race. MATILDA KOELLER: Yeah. There was no other. DONALD KOELLER: How long were you at the Belden apartment? MATILDA KOELLER: One year. DONALD KOELLER: And from there, then you went to 1936 Race. MATILDA KOELLER: Yeah. And then things got so, you know, bad after all. No clothes were bought and the boys needed shoes. And there was a lot of WPA workers working and you can only work I think a year and a half on it and then somebody else would get a chance. And so Walt wrote a letter to WPA, saying his children need shoes. We haven't had any income for two years. And so he got on WPA. DONALD KOELLER: When was that? I mean, was that. MATILDA KOELLER: Well, that was after two years that we. Walt was 7 years old when we moved on Race Avenue. DONALD KOELLER: That was 1937. MATILDA KOELLER: He was just almost. yeah, in '36, I think. DONALD KOELLER: '36. MATILDA KOELLER: See, and. Then he got $50 a month. Then he got to be, I don't know what you would call that, a custodian of the finished order, to order materials or order. DONALD KOELLER: With the WPA? 12 MATILDA KOELLER: Yeah, with the WPA. Then we got $90 a month. Dad worked for a year and a half. And in the meantime, Matilda Blackmore was in the hospital and we went to visit her. Matilda Blackmore and Mrs. Wellhaven were in the same room. Mrs. Wellhaven. DONALD KOELLER: How did you know Mrs. Blackmore? MATILDA KOELLER: Through school, through Revere Electric. She was the bookkeeper, see. DONALD KOELLER: Right. MATILDA KOELLER: Now, see, your father lost his job through a Matchless… you know, he was fired there. DONALD KOELLER: Matchless? I don't. MATILDA KOELLER: Matchless, a rubber. well, Wellhaven was the boss there. DONALD KOELLER: Oh, but that would. wait a minute. He got. MATILDA KOELLER: Wait, just a minute. Now, let's go back to the two women in the hospital. DONALD KOELLER: All right. MATILDA KOELLER: Well, Matilda got acquainted with Wellhaven, Mrs. Wellhaven. And she found out that he was in business, that he, you know. and so she spoke up for Walt. "Can you get Walt a job?" DONALD KOELLER: This was when he was working for WPA? MATILDA KOELLER: Yeah. When he was ready to be laid off or maybe he was laid off by then. Well, we get a phone call and he was offered a job for $15 a week. So, he took it. DONALD KOELLER: From Mr. Wellhaven? MATILDA KOELLER: From Wellhaven. DONALD KOELLER: So he went down, he got the job, and from that time on, why, he worked. You know, then somehow or another, Matilda. it was Matilda and us that always got. then somehow or another, she invited Wellhaven and then we got acquainted with Wellhaven, see, with the boss. I think that's how it worked. 13 And Wellhaven was. Anyway, he quit that job. He was in partnership with it and then later on, Walt was fired. Wellhaven started his own buffing business, see. Then there was jealousy, at some man at Matchless and he fired Walt. And after he was fired, he wanted Walt to come back to work. But by that time, Walt had found a job./AT/mb/ee

Issue 64.1 of the Review for Religious, 2005. ; Biblical Helps Maki ng Co nne c tion s QUART~:RLY 64.1: 2005 Review for Religious fosters dialogue with God, dialogue with ourselves, and dialogue with one another about the holiness we try to live according to cbarisms of Catholic religious life, As Pope Paul VI said, our way of being church is today the way of dialogue. Review for Religious (ISSN 0034-639X) is published quarterly at Saint Louis University by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393 Telephone: 314-977-7363 ° Fax: 314-977-7362 E-Mail: review@slu.edu ¯ YVeb site: www.reviewforreligious.org Manuscripts, books for review, and correspondence with the editor: Review for Religious ¯ 3601 Lindell Boulevard ¯ St. Louis, MO 63108-3393 Correspondence about the Canonical Counsel department: Elizabeth McDonough OP ¯ St. Joseph's Provincial House 333 South Seton Avenue ¯ Emmitsburg, Maryland 21727 POSTMASTER Send address changes to Review for Religious ¯ P.O. Box 6070 ° Duluth, MN 55806. Periodical postage paid at St. Louis, Missouri, and additional mailing offices. See inside back cover for information on subscription rates. ©2005 Review for Religious Permission is herewith granted to copy an}, material (articles, poems, reviews) contained in this issue of Review for Religious for personal or internal use, or for the personal or internal use of specific library clients within the limits outlined in Sections 107 and/or 108 of the United States Copyright Law. All copies made under this permission must bear notice of the source, date, and copyright owner on the first page. This permission is NOT extended to copying for commercial distribu-tion, advertising, institutional promotion, or for the creation of new collective works or anthologies. Such permission will only be considered on written application to the Editor, Review for Religious. ~gournalof Catholic ~piri~uali~y eview for religious Editor Associate Editor Canonical Counsel Scripture Scope Editorial Staff Webmaster Advisory Board David L. Fleming SJ Philip C. Fischer SJ Elizabeth McDonough OP Eugene Hensell OSB Mary Ann Foppe Tracy Gramm Judy Sharp Clare Boehmer ASC Steve Erspamer S~I Kathleen Hughes RSCJ Ernest E. Larkin OCarm Louis and Angela Menard . Bishop Terry Steib SVD Miriam D. Ukeritis csJ QUARTERLY 64.1 2005 contents prisms 4 Prisms religious life refocusea Religious Life: Naturally Sacred vs. Graced Sacred? Nihal Abeyasingha CSSR proposes a sacramental perspective as a corrective for religious institutes to employ in bringing a harmony between the apostolic service inspired by the graced sacred of their chrisms and that same service adapted to the naturally sacred of human invention. 22 Mixed Communities' Gift to the Church: Analogical Considerations Edward Foley OFMCap suggests that, when we look at lay-and-clerical religious communities through the lenses of biculturality and double religious belonging, we will find an untapped resource for the church and the world to which we minister. 37 bib icaO he ps Reclaiming the Prayer of Lament Colleen Vogt offers a pastoral solution for reclaiming the lament tradition, using lectio divina as a model to show how one might inhabit one of the p~alms of lament. Prayer / Reflection Review for Religious 51 The Role of Scripture on the Spiritual Journey Matthias Newman OSB reviews the gradual increase of Bible reading in the everyday spirituality of Catholics and gives some guidelines for a person's spiritual journey. Prayer 65 making connections ~ Aquinas, Pascal, Lonergan, and the Spiritual Exercises Frederick E. Crowe SJ describes two ways of our human growth--the way from above downwards (belief) and the way from below upwards (personal acquisition)--and applies these ways to the Ignatian Exercises. 76 Ignatian Colloquies: Their Surpassing Value A. Paul Dominic SJ reflects on the ease and power of the prayer time known as the Ignatian colloquies. Reflection and Discussion 89 94 99 departments Scripture Scope: Death and Resurrection: Patterns of Loss and Hope Canonical Counsel: Salus Anirnarurn Book Reviews 64.1 200~ What you are now holding in your hand is the first issue of a carefully revised Review for Religious. Our new subtitle, as you see, is A Journal of Catholic Spirituality, a description that has always been true of our journal without being expressed explicitly. One is slow to modify an esteemed sixty-three-year- old journal, either in its title or in its format. A number Of factors have led me as editor, with the consultation and approval of my advisory board and my editorial staff, to introduce this subtitle and a slightly different format, adapted from our experi-mental issues called Spirituality Review. From its beginnings Review for Religious had as its primary audience the many men and women reli-gious- priests, brothers, and sisters--now more accurately called members of the consecrated life-form in the church. At the same time Review for Religious had readers who were diocesan priests and seminarians and men and women belonging to "third Orders" or secular associations of traditional religious orders such as the Benedictines and Franciscans. But the very title of the journal referred only to "sisters" and "brothels" and some priests. Today, in view of the women and men who are now formally associated with the spirituality and min- Review for Religious istries of various religious congregations and the many others who are coworkers in the mission, it seems appropriate to make our name more inclusive. Our journal desires to share the charisms of consecrated life with all who hope thereby to enhance their Christian lives. Review for Religious has always been a journal for mem-bers of all religious congregations, without focusing on just one of them. Now this journal continues along this path with renewed mindfulness of how laypersons can benefit from the richness of the church's various spiritual traditions. Review for Religious will continue to publish articles that are theological, pastoral, spiritual, historical, and sometimes canonical. As in our Spirituality Review supplement, we will have some articles that invite interaction, both through per-sonal reflection and through conversation with others. At the same time, we will continue to publish articles that demand more attentive reading and slow personal assimilation. We will have the more interactive articles in full on our website () along with synopses of other articles from the current issue. They will be easily acces-sible via the "icons" that grace particular sections of each issue. We ask you, our readers, to spread the good news about Review for Religious. David L. Fleming SJ 64.1 2005 NIHAL ABEYASINGHA Religious Life: Naturally Sacred vs. Graced Sacred? religious life refocused The World Bank has initiated a dialogue with faiths and cultures. One of its aims is to maximize the effectiveness of its projects.' Underlying the dialogue is this institution's supposition that it needs to look carefully at the beneficiaries of its projects. Their perceptions and viewpoints could be more relevant and practical than those of its own administrative personnel. The question is twofold. Are the World Bank's assumptions a hindrance or a support to the projects it sponsors, and can there be a mutually beneficial dialogue (teaching and learning hand in hand, "evangelizing and being evangelized") between the financing partner (World Bank) and the beneficiary (the nation and its people)? In the present article I pose and try to answer those two questions in the .context of religious life. Nihal Abeyasingha CSSR has degrees in law, philosophy, Buddhism, and Catholic and evangelical theology; has recently retired from university teaching in Sri Lanka; and is spending time away from his country. He can be contacted c/o L.N. de S. Wijeyerame; 25, 2nd Lane; Ratmalana, Sri Lanka. Email: nabeyasingha@yahoo.com. Review for Religious If a religious institute can be considered the repository (the bank) of its charism and the "marginalized" the beneficiaries of its charism, the issues are, first, whether the methods of the institute are a help or hindrance to what it seeks to accomplish and, second, what mutual benefits of dialogue and interaction might we be talking about (evangelizing and being evangelized). I preface these reflections with a brief reference to Vatican Council II. When the decree Perfectae caritatis was being finalized, the forces in the council that were in tune with its renewed thinking had lost their theological battle to incorporate the vision of Lumen gentium (Constitution on the Church) into Perfectae caritatis (Decree on Religious Life). So they decided on a strategy. They outlined a method of reform and adaptation of religious life and left the actual adaptation to the religious institutes themselves. Perhaps no other council document (except Optatam totius in §16) describes a method so explicitly. The hope was that religious institutes would bring to their adaptation the vision of Lumen gentium. The method included two steps and five principles. The steps were for religious life to return to the sources of all Christian life and to adapt community living to meet the conditions of today. The five principles are (1) that the purpose of religious life is to follow Christ more closely, to live his story as it is told in the Gospels; (2) that the unique contribution of a religious institute to the church comes from the spirit and customs of its founders; (3) that all religious communities contribute to the church by taking up needs of the apostolate; (4) that communities' keen awareness of the human condition in today's world will help them serve more adequately; and (5) that all the external changes in the world mean nothing without a renewal of heart that never forgets that the goal of religious life is closeness to Christ through the vows. 64.1 2005 Abeyasingha * Religious Life The charism of the institute is a graced gift of the Spirit that~ is not available to all. A Challenging Counterfeit Probably all religious institutes have adapted their constitutions and statutes in accordance with these two steps and five principles, but problems arise amid this very renewal. In addressing them I offer this first hypothesis, namely, that sometimes what makes for the personal fulfillment of the members of a religious institute may hinder the effective functioning of the charism. The paradox of human existence is that we are spiritual and bodily at the same time. The paschal mystery touches the very depths of our being (see Rm 6). But the problem is: Can we ever fully know what our full potential as humans beings is and what depends on the gift of the Holy Spirit? Almost every spiritual gift has what has been called "a challenging counterfeit"-- spiritual healing-psychic healing, prophecy-psychic knowing, divine ecstasy-self-induced trance, and so forth) The one comes from the Spirit, the other from human nature. No one denies that what comes from human nature is good. But the problem comes when the natural is identified as not merely from "above," but as a gift of the spirit beyond questioning by mere mortals, including those entrusted with the task of "discerning spirits" within the religious institute. Natural gifts are good, even sacred, because they ultimately derive from the Spirit. But religious life bears witness to the following of Christ according to the charism of the founder. Following Christ is a call to all people without exception; the charism of the institute is a graced gift of the Spirit that is not available to all. Review for Religious The charism is different from the naturally sacred. Rudolf Otto wrote of the numinous. Jung discovered a religious component in mental health. The charism, on the other hand, is what can be called the "graced sacred." This graced sacred brings us to a greater awareness of our difference from God, seen in our particular personhood and historicity, and leads us to communion with God and with our fellow human beings. This is the point of Lumen gentium, the constitution on the church, describing the church as a sacrament, a sign and instrument of intimate union with God and the unity of the whole human race. Harmonizing the Naturally Sacred and the Graced Sacred What I suggest in this article is that the harmony comes about from the meaning of sacrament. The sacramentality of the church is expressed preeminently in seven different aspects (the sacraments) and many other practices (sacramentals). One sacrament cannot be substituted for another; the fruit of each is specific. That specific fruit is symbolized by specific natural elements and the orientation given to those elements by specific words. Similarly, I suggest, religious life and its institutes may not be in a position to use all of the naturally sacred (all of the multiplicity of good gifts) along with the graced sacred of their specific charisms, but must keep a sacramental perspective: the bread and wine of Eucharistic celebrations are no substitute for the water of baptism. To think and do otherwise is like something described by Eric Gill (1882-1940): "The clergy seem to regard it as their job to support a social order which as far as possible forces us to commit all the sins they denounce. ¯ . . A man can be a very good Catholic in a factory, our parish priest used to be fond of saying. And he was very annoyed and called us bolshevists when we retorted: Yes, 64.1 2005 Abeyusingba ¯ Religious Life but it requires heroic virtue and you have no right to demand heroic virtue from anyone and certainly not from men and women in thousands and millions." A Specific "Grace" for a Specific "Need" of a Specific "People" Here is an example from the secular world. Why do business corporations exist? To make a profit for shareholders by serving their clientele. Coca-Cola marketed a soft drink with a particular flavor for nearly a hundred years. Many felt it was time to change. A new flavor was developed. For four years there were market surveys and discussions about whether the new flavor would be accepted. Experts thought it would. But, when the new flavor was introduced, sales began falling, Coca- Cola dealers began complaining, speculators were buying up the old brand and reselling it at a premium. Once the facts were established, the management was quick to do a flip-flop. As always in the marketplace, even the cleverest ideas surrender unconditionally to reality. To express this in the language of sacraments, Coca- Cola is the church. The drink it produces and advertises (the external sign) is intended to get specific results: popular refreshment and financial profit. When adaptations are made for greater effectiveness and that effectiveness is not forthcoming, the company goes back to its original specific success. (The analogies here are, of course, rather loose.) Both business effectiveness and sacramental effectiveness may have something that religious institutes could well learn from. Another analogy would be: As any fisherman knows, the bait has to be attractive to the fish, not to the fisherman. A group of teaching brothers came from Europe to a mission country many years ago and established a small school primarily for Catholics in the town, but others were Review for Religious admitted if there was room. The brothers received no salary; their founding province supported them. Because of their sheer dedication, the school prospered. Years passed. Graduates of the school did very Well and soon held many of the better jobs. More and more students applied for admission. The school expanded. Fees were raised. The result? The poorer Catholic children for whom the school was originally intended could no longer afford the school, and, with the shortage of vocations in Europe, the brothers could no longer staff the school and so they pulled out. The diocese now runs the school. The question is whether the school and its activity and reputation are still effective signs producing the particular good result it was established to produce. Less than ten percent of its students are from poor Catholic families. I raise another question. A religious who was a popular teacher and preacher (let us call him Jack) asked and received permission to study for a doctorate in his own country. During his studies he wanted to continue with some teaching and preaching, his institute's main work; that, too, was approved. When he asked for a computer, however, he was told, "We cannot afford to give you a computer, but if someone gives you one you may keep it." At that same time his institute was spending a great deal of money on other things, including computers for others studying elsewhere. What sense does this make? What is the "sign value" of this refusal, especially when it is the institute's policy to provide members with what they need for their mission and apostolate? Priority of Insight over Orders: Problems of Transition An institution is always in danger of taking care of itself first and finding reasons for continuing to do what it has begun doing. Before Vatican II one hardly thought of the 64.1 2005 Abeyasingba ¯ Religious Life church and religious life as sacramental. They were institutions and functioned like clockwork on orders given from above rather than by options freely made by the members. The only option members had was to join the institute or leave it. Leaving An institution was not really an option, for is always in danger of it was considered putting oneself in danger of dam-taking care of itself first nation. But with Vatican II the idea came to the fore and finding reasons for-o that God's revelation is not continuing to~do so much the communication ~ of his will by commands, but what it has begun doing:., rather the manifestation of ___ I his call in Christ. Options took priority over orders--not that orders did not have a place. Life always has to function with some insights and orders from above. In the period of transition, option often came to mean a choice for oneself and for one's own pleasure and convenience. The result was some new terminology and some misunderstandings. Many religious who had worked tirelessly in the mission field were convinced of their mission's importance, but their success (judged especially by the love of the people) began to be criticized from the perspective of social-justice issues. Critics said it was more important to root out the causes of evil than to treat the victims of it. (When a drunken driver is knocking people down, one stops the driver first and then takes care of the injured.) 12 With democratic elections of superiors, numbers counted. Lobbying for candidates became a virtue supposedly for the good of the insftute. Advertisements in Catholic publications, and much more the talks of vocation promoters to prospective candidates, pointed Review for Religious out the benefits of joining this or that institute. One such promoter of vocations says, "If you join, you will get a good education, two degrees, never be without food, shelter, and clothing, take trips abroad" and so forth. The Ironic Priority of the Naturally Sacred over the Graced Sacred Twenty or thirty years ago a certain pastoral initiative was to be voted on. Some thought it was going astray. An insightful religious defended the initiative and argued that negative votes would probably be motivated by envy more than prudence. My interest now, though, is in the conclusion of what he said at the time, a short section titled "Tips to Younger Members." Today it seems to make a great deal of sense. I present an edited version of what he said, so that the individuals and the institute involved may not be identified. Those who have followed the recent efforts to block the pastoral initiative will surely have picked up some guidelines for their future. Some of these could be: 1. Concentrate on becoming popular. This is more important today, when decisions depend a great deal on the community, than when the superior was all-powerful. If you are accepted by the confreres, whatever you do will be accepted. If you are unpopular, you could be a hundred percent right, but people will find flaws. 2. Develop your apostolate outside the congregation, rather than do something that will redound to its name. 3. Spend more time on creating public opinion than on the actual work. Opportunities for this are many in the work you do and in community gatherings. Every vote you win can help. An 64.1 2005 Abeyasingba ¯ Religious Life excellent way of becoming popular is to caricature someone else, preferably someone who is out of favor at the time. 4. Note that some institutes operate like prima donnas and cannot tolerate another getting the limelight and tend to undermine those that succeed. 5. Note that, beneath all the spiritual talk, we use the same tactics that politics does; for example, we eliminate those who threaten our position. 6. Note that some confreres are skillful in getting people transferred, projects closed, and houses rethought. Enlist their help if you find that your present house or a particular confrere does not suit your taste. 7. Remember that, if you muster a sufficient quantity of emotion, it can carry more weight than rational arguments. 8. If you have a foreign degree and good contacts abroad, use arguments camouflaged by spirituality to prevent others from acquiring similar advantages: 9. Do not forget to choose scapegoats. They provide safety outlets for group frustration. If possible, pick on the more talented ones, for that will give you a head start in the race. It is easy to see that this man's irony points out the danger of the naturally sacred taking priority over the graced sacred and, worse still, acquiring institutional approval. Where to focus? My Contention is that the sacramental perspective, as outlined earlier, could function as a corrective. In this regard I recall two axioms that were used in sacramental theology: "Sacraments are for people" and "Sacraments are to be celebrated in a Revie~ for Religious human way." The corrective is people, learning from them even as one teaches and serves them and letting the normal dynamic of human interactions operate. Introducing a Corrective Based as they are on people's memories and often on their catering to their own selves, mentalities cannot be changed by decree. It is possible, however, to improve one's memories by expanding one's horizons. It is possible to lessen one's selfishness by increasing it, by including others within the ambit of self-love and self-fulfillment and thereby making pleasures of longer duration available to them and oneself, by loving your neighbor as yourself. In our day the horizons of memory are constantly being expanded. There is the effort to draw from Christian and pre-Christian thinkers principles that could be used in management. There is fascination in the variety of cultural patterns, even though unfortunately the principle of "might is right" sometimes operates. Other problems arise when people do what they consider good for others without paying enough attention to cultural patterns. Technology has expanded, and now there is the marvel of the global village. People cannot survive in this "village" by excluding others and looking out only for themselves. But that does not mean following others blindly. It is by contributing one's particular insight that one benefits from the global environment. How the Corrective Could Function The principle is that all people have specific contributions to make in the service of others. That is the reason for the very existence of religious institutes. In the global village the interconnections among people can help in the sharing .of benefits, but, if people simply remain members of the crowd and do not offer something 64.1 200Y Abeyasingba * Religious Life specific, the benefits to be shared are nothing special and what each person receives is even less. How the religious charism functions is not much different. Those who bear the charism today have to be fully aware of both providing and receiving benefits, benefits that are not necessarily measurable in money or any other numerical way. The benefits are in the life of the community of believers and in the life of the religious institute. In the history of Christianity, when many believers, sometimes the majority, deviated from gospel values, almost always it was a religious institute that initiated the reform. Eric Gill said that the "social order" which his parish priest supported (namely, values which well-meaning people usually support) often forces people to commit all the sins they denounce. This was the point made in the satiric novel The Ugly American, which showed how unintended negative results often come out of well-intentioned and generous works of U.S. foreign policy.3 One can perhaps draw from it some ideas for religious to take into account today. 1. If you manipulate people or achieve results using unethical means, the people at some point use these same means against you. Because unethical means often yield quick results, it is easy, when human rights are violated, to focus on some beneficial result being achieved at the moment. The words of a British politician are relevant: "We have no perpetual friends, no perpetual enemies; we have only perpetual interests." Western religious orders with dwindling numbers are tempted to take in members from wherever they can in order to continue the works they have set up. But have they ever asked themselves whether what they are doing caters to the self-interest of the recruits. Are the new members interested in religious life and the ministry of the institute? Or do they consider it a way of getting access to the more affluent world? By Review for Religious getting new members accustomed to levels of creature comforts well above those of the upper-middle class in their own countries, are religious institutes providing the means for a more effective ministry or are they creating a self-serving inward-looking membership? When higher superiors support blindly the actions of lower superiors, regardless of whether such actions are ethical or not, what message are they conveying to observers who have offered criticism and to others who see or hear about what is going on? The ironic "Tips to Younger Members" mentioned above are all-too-accurate a list of what religious institutes, sometimes knowingly, sometimes with naive good intentions, actually do. They seem not to ask themselves pointedly whether tolerating (or even approving) such conditions Wh nstarting lO al m-o ement, local resources. and arrangements almost inevitably causes amoral and even immoral practices to increase in the general membership. 2. When starting a local movement, use local resources. First discern the spirit of the locals that one chooses as collaborators. Then let the locals decide clearly and exactly what it is they want. When the project takes a life of its own, know that it is time to bid goodbye and let the locals manage.it. In The Ugly American a priest who wanted to do something for the locals has been so successful that the U.S. ambassador in the country writes about him, "If the report is accurate, this man is an agitator of the most extreme skill, and combines with this the typical Jesuitical command of dialectics. The priest is rumored to speak Burmese, eats native food, and is obviously engaged in some sort of papist plot. I need not remind you of Lenin's warnings about the skill of the 64.1 2005 Abeyasingba ¯ Religious Life papacy when its interests are threatened. I should appreciate receiving whatever dossier material you might have on this man.''4 If any project initiated by an outsider is to endure and not be considered a foreign imposition, it must take on a life of its own in the new soil. When people have forgotten who started a given project, that is a good sign. It means it has become part of themselves. In Bombay, India, the vigil Mass for Sundays was started relatively recently. But in Sri Lanka it has been functioning for over thirty years. The same is true of the paschal vigil celebrated after nightfall and not at midnight. If asked who initiated the changes in these places, people would probably have no idea. The fact is that they were introduced by one priest after he found that some people had difficulty coming to Sunday Mass and the Easier Vigil celebrated at midnight. Many of his fellow priests, however, were very negative about his initiative. If a project is to take a life of its own and continue beyond the lifetime of those who set it in place, it must operate according to local norms, use local resources, and harness local technology. The general temptation is often to go high tech, but in the less-developed world high tech often flounders. How many computers have been damaged when the electricity fails without warning or when voltage fluctuates? How much equipment lies unused in hospitals, either because the technician who was trained to operate the instrument has retired or because the materials required to operate it are not easily available? When high-tech equipment needs repair, who is at hand to repair it or who has the money to replace it? How few are those who think ahead and avoid such problems! How many projects fail to take account of the real needs of the people here and now and the present state of development! Are they projects that the people Review for Religious can contribute to and participate in? 3. If one can move with the "native" majority-- haltingly at first and with more confidence later--and come to share their way of life, one comes to understand their hopes and fears and expectations. That is an excellent basis for an apostolate that the majority will feel part of. With all their limitations and biases, they will bring also their native wisdom. On the other hand, if one begins with a minority elite that shares one's own cultural background and lifestyle, the apostolate is likely to move in an elitist direction and result in efforts "owned" mostly by the few and largely for their own benefit. 4. One can learn even from those who oppose one's efforts. In The Ugly American the exchange between two characters--both of them in the armed forces--is interesting. One is French and the other American. They are both involved in fighting the communists in Vietnam. The Frenchman believes that beyond the classical authors there is little to learn. But the war is going badly for those who are following classical methods. The American comes along. He proposes that some of the principles of Mao Tse-tung be included in their war effort, and he proposes fighting a battle on those principles. The Frenchman is surprised and even pleased at their success. The lesson is clear. One can learn tactics and strategy even from the "enemy"--those espousing false doctrine, unconscionable goals, and so forth. The Reassertion of the Graced Sacred Early in this article I pointed out the relation and the difference between the naturally sacred and the graced sacred. The interplay between them comes to the fore in Advent, when one reflects on the significance of Jesus' incarnation. It occurs in the prayers after communion on the four Sundays of Advent: "May our communion teach 64.1 2005 Abeyasingba ¯ Religious Life us to love heaven. May its promise and hope guide our way on earth"; "teach us to judge wisely the things of earth and to love the things of heaven"; "may this Eucharist free us from our sins and prepare us for the birthday of our Savior"i "in this sacrament we receive the promise of salvation; as Christmas draws near, make us grow in faith and love." It is not that the things of this world are evil. The statement "Indeed, nothing genuinely human fails to raise an echo in [Christians'] hearts" (GS §1) sums up the spirit of Vatican II. The point is the balance. While we appreciate and enjoy the things of this world, how do we express our faith in Christ? We seek a balance between the things of earth and those of heaven. The prayer in Proverbs 30:7-9 is relevant to ordinary human affairs and to the charism of a religious institute: "O God, two things I beg of you; do not deny me them before I die. Keep lying and falsehood far away from me; give me neither poverty nor riches; give me just as much food as I need lest, satisfied, I deny you and say, 'Who is Yahweh?' Or else, being in want, I steal and profane the name of my God." It is easy to begin well and end up doing all-too-well for ourselves. If, however, we live with and work for the majority and, more particularly, the lower end of that majority, then there is a good reality check on whether we are incarnating the charism to address today's needs or manipulating the charism for ourselves. An Italian missionary in Sri Lanka was known for his love for the laborers in his parishes. Eventually he became bishop and was known as the "coolie bishop." He traveled by public transport and, when asked why, said he liked to meet the ordinary people. Beggars walked in and out of his office. When celebrating Mass for the laborers, he went to them in full episcopal attire because, he said, he wanted to Review for Religious honor them. When I was a young priest, he was already retired. When I visited him soon after my ordination, he told me, "Look after the poor. If you do that, the rich will automatically come to you." Notes ~ See www.worldbank.org. 2 See Robert T. Sears, "A Christian Approach to Discerning Spiritualities," Journal of Christian Healing 21, no. 1 (spring 1999): 17-18. 3 William J. Lederer and Eugene Burdick, The Ugly American (London, 1958). By 1961 it had gone into thirteen printings. 4 Lederer and Burdick, Ugly American, p. 41. Be Still Be still, very still, and know that I am God. Listen to the steady breathing of a baby fern just before dawn. Listen to the high blue air calling to a distant cloud. (Do not try to woo me with your words. My heart already aches for yours - oh, if you but knew!) Listen to a cornstalk's shadow singing to the sun. Listen to ants chuckling, scratching their ears, to seeds throbbing with life. Listen long with your whole being. My voice is a whisper. My voice is silence. Be very, very still. Louise Finn CND 64.1 2005 EDWARD FOLEY Mixed Communities' Gift to the Church: Analogical Considerations An intriguing outcome of the 1994 Synod on Consecrated Life was the definition of a new genre of religious life, '~mixed communities." In Vita con-secrata Pope John Paul II has described "mixed" com-munities as institutes that originally "were envisioned as a brotherhood in which all members, priests and those who were not priests, were considered equal among themselves" but "have acquired a different form with the passage of time" (§61). Two distinct yet 0ppositional fac-tors in this picture are the clericalization that had occurred in many men's religious communities before Vatican Council II and the call of the council's Perfectae caritatis (§2) for communities to return to the original inspiration of their founders.1 Edward Foley OFMCap presented a x;ersion of this article in Assisi in March 2004. He is professor of liturgy and music at Chicago Theological Union, where his address is 5401 South Cornell Avenue; Chicago, Illinois 60615. Review for Religious When my Capuchin Franciscan order addressed these two factors, it became clear that brotherhood and fra-ternity, rather than ordination, are the "specific kernel of the gospel form of life revealed by the Most High to Francis." Capuchins have declined to introduce "clerical institute" language into our constitutions, appealing this matter directly to Pope John Paul II in 1987. The pope's 1996 message to our minister general, in which he stressed the link between our identity as brothers and the nature of "mixed institutes," seems to affirm the non-clerical nature of our order.2 Despite such official clarifications, however, there continue to be tensions among Capuchins regarding the appropriate relationship between ordination and reli-gious profession. Such tensions manifest themselves gov-ernmentally around the questions of electing lay brothers as provincials and of the proper role of concelebration in Capuchin life. Initial formation also is a point of con-tention: formators struggle with balance between for-mation for Capuchin life and formation for ordained ministry. Such tensions are not limited to Capuchins or Franciscans; many "mixed communities" struggle with them. More broadly, the Roman Catholic Church itself could be considered a "mixed community" comprising lay and ordained persons, persons of equal dignity in dif-ferent ecclesial states of life. And so I offer this study of "Capuchin priesthood" not only as a way to rethink the nature of ordained priesthood within institutes of consecrated life, but also as a way to reenvision the relationship of ordination and baptism, of the clergy and the laity. If a community of equal members can consider the juxtaposition of its Franciscan "minority" and its sacerdotality less as a prob-lem to be solved than a grace to be lived, maybe its think-ing can help other religious communities and the church 64.1 200~ Foley ¯ Mixed Communities' Gift to the Church 24 itself to think about appropriate complementarities among the mix of lay and ordained members. I propose this reenvisioning through two unexpected analogues to the relationship of priesthood and member-ship in an institute of consecrated life. These two ana-logues are biculturality and double religious belonging. Biculturality One of the characteristics of 2 lst-century society is a heightened multiculturalism. Cultural commentators and especially cross-cultural psychologists have begun to explore the phenomenon of biculturality. Sometimes it is defined as "the ability of people in a minority culture to understand and work within the dominant culture in order to improve their economic and/or physical well-being .[while retaining] the knowledge and behaviors of their own indigenous culture." 3 Some contend that bicul-turalism is only a transitory phase.4 Others believe that biculturality is by definition the marginal experience of not being in either culture, but trying to understand and change that situation,s Recently, however, some researchers have argued that biculturality is not necessarily a matter of marginalizafion or dislocation nor an uncomfortable step toward assim-ilation. Rather, it is a healthy and even ideal stage in which one's original cultural worldview remains while one acquires other cultural views.6 According to these researchers, then, biculturality can be the integrated life stance of belonging to two cultures at the same time.7 This view of biculturality suggests that living what some have called "a hyphenated existence" successfully does not mean achieving a perfect equilibrium between cultures, but engaging in a continuous negotiation between them. Researchers have found that bicultural persons do not embrace elements from both cultures to Review for Religious the same degree at the same time. Instead, as their self-identities adjust to various social situations, they seek various cultural balances.8 They seem to achieve an advanced degree of acculturation, becom-ing adept at drawing upon varied aspects of their cultural identities as needed. I think that this more positive and dynamic understanding of biculturality pro-vides a useful analogy for thinking about religaous profession vis-a-vis the priesthood. In particular, I think it makes three distinc-tive contributions to thinking about this relationship. First of all, biculturality suggests that being an ordained religious does not force one to choose either the religious life or the priesthood as primary or foundational. Unfortunately, this choice is often made: men describe themselves as "first a Capuchin, and only then a priest." Such words imply that one vocation is not as important or as privileged a voice in the identity as the other. Chronologically, of course, formation as a Capuchin ordi-narily comes first and then formation for presbyteral min-istry, but this does not prevent a friar from living an integrated life, with religious profession and ordination as equal dialogue partners in the lived "culture" of his vocation. If one were to find theological meaning in this chronology, a meaning that would supersede "cultural" considerations, that could introduce a kind of colonial-ism by suggesting, for example, that Capuchin priesthood must somehow be tamed by Capuchin life--or vice versa. Biculturality, however, suggests another way. Individual Capuchins and Capuchin communities that 64.1 2005 Foley ¯ Mixed Communities' Gi~ to the Church welcome both profession and ordination can model-- because of that lived reality--a mutual "inculturation" (not an "acculturation,''9 but a constructive bicultural-ity), an integration without denigration. This would be a turn to what some theologians call "complementary dualism," a kind of East Asian yin-yang symbolic think-ing-- a "both/and" form of thinking distinct from the "conflicting dualism" and "either/or" thinking that mark so much of Western thought.1° Biculturality reveals that, in the hyphenated reality of the friar-priest and in the reality of ordained and nonordained members in mixed communities, there is actually grace: for the individual, the community, the church, and the world. Biculturality suggests that there is here a gift to be accepted, not a problem to be solved.~ There is, as Jung Young Lee asserts, an invitation to be not only "both/and," not only "in-between," but also "in-beyond," transcending the present and finding a new identity, a new understand-ing, a new relationality epitomized as a "harmony of dif-ference." 12 A second contribution of biculturality to our under-standing of ordained religious and of communities that comprise both the lay and ordained vocations is aware-ness of the dynamism present there. As previously noted, various studies have shown that bicultural persons make various adaptations according to various social situa-tions. 13 This insight is useful for mixed communities and for their individual friar-priests. Just as a bicultural African American woman knows when to adapt to one or other circumstance or keep a balance between them, so can individual Capuchin priests and Capuchin communities acquire sufficient integra-tion to know what to do when. An example would be concelebration. When they concelebrate, ordained friars emphasize the presbyteral facet of their ecclesial identity. Review for Religious Sometimes this is most appropriate, as at the Chrism Mass on Holy Thursday, when priests celebrate receiv-ing their priesthood from Christ in union with their bishop. At a Mass of first profession, however, concele-bration is inappropriate, for it would emphasize the priesthood of some of the friars at a ritual moment when our Capuchin identity is the focus. Concelebration is not an absolute right; it needs to be regulated in accord with various sensible considerations.14 Note that the goal of people's inculturation is alertness to relevant consid-erations and wisdom in weighing them in various cir-cumstances. One-size-fits-all responses (such as "No concelebration, ever" or "I always concelebrate") are not adequate. The goal is not to ignore or suppress prefer-ences and other considerations, but to find the appro-priate dynamic balance in various circumstances. A third contribution of bicultural understandings is that they can put us in solidarity with the many sisters and brothers around the world for whom biculturality is not an option, but a fact of their everyday life. The last thirty years have brought a 230-percent increase in the number of people who live outside their countries of birth--an estimated 185 million people,is Growing numbers of today's people are of mixed race. As V]rgilio Elizondo has aptly noted, "the future is mestizo." 16 Of course, biculturality and mixed race are not nec-essarily synonymous terms, especially if one thinks of biculturality as an advanced state of acculturation. Unfortunately, many immigrants and people of mixed race live in circumstances of marginalization and forced itinerancy, not integration. Such pilgrims long to move in from the margins, finding a society that allows them to live their own lives--woven of disparate social and cultural strands--in integrated and peaceful ways. If we are to be on mission to these displaced and dis- 64.1 2005 Foley ¯ Mixed Communities' Gift to the Cburcb traught people, we must acknowledge that our first step in evangelization is "the example of our lives.''~7 The ecclesially "mixed" ~8 nature of international communities such as the Capuchins is an untapped resource for our mission to those caught between countries, languages, We are a hybrid community, a conjunction of lay and ordained, disparate str~ands woven together into a single, yet not homogenized identity: ? and cultures, for we embody an ecclesias-tical biculturality and are a religious paral-lel to what some post-modern scholars call "hybridity." We are a hybrid community, a conjunction of lay and ordained, dis-parate strands woven together into a single yet not homogenized identity. We are living examples-- or at least potential examples--of ecclesiastical incul-turation, of the integration of clerical and lay cultures into better relationship. Double Religious Belonging Another contemporary form of hybridity is double religious belonging.19 This, too, may help lay religious and ordained religious reimage their togetherness. Double religious belonging--that is, being an adherent of one religion while incorporating the teachings or prac-tices of another religion--may be attributable to increas-ing globalization. In the West and in a church such as ours, this appears to be the case.2° In countries like Japan, however, double religious belonging is not only widespread but also a traditional, preglobalization real-ity. Recent government statistics indicate that, in a coun-try of 126 million, 100 million Japanese identify Review for Religious themselves as Shinto adherents, and 95 million identify themselves as Buddhists. The only conclusion one can draw is that a majority of Japanese consider themselves both Shintoists and Buddhists.2~ Not only is double religious belonging the rule in China, Japan, Korea, Vietnam, India, Nepal, and Sri Lanka;22 it is also at the root of Christian origins. Claude Geffr~ writes: "At first the Jews who had become disci-ples of the path of Jesus found it completely normal to continue to visit the synagogue, to be circumcised, and not to eat certain forms of impure meats. Thus they believed in the possibility of remaining Jewish while becoming Christian.''23 Despite this history, however, double religious belonging has emerged as a theological problem "in reli-gions that demand an absolute and exclusive commit-ment on the part of their adherents to their founders and/or faiths." Peter Phan numbers among such reli-gions Judaism, Christianity, and Islam. He notes that "these three religions consider themselves not only mutu-ally incompatible but also irreconcilable with any other religion whatsoever, so that 'conversion' to any one of them is often celebrated with an external ritual signaling a total abjuration of all previous religious allegiances." Despite such official stances, some Roman Catholic and other Christian scholars believe that double belonging-- being a Hindu Christian or a Christian Buddhist--is increasing and may even be desirable.24 1 will leave that debate to theologians concerned with religious plural-ism, but I want to examine two contributions that dou-ble religious belonging brings to our rethinking of the "mixed communities" of priests and lay religious. First, double religious belonging is a catalyst for a particular and promising type of dialogue across notori-ously difficult terrain. Vv'hen individuals and communi- 64.1 200Y. Foley ¯ Mixed Communities' Gi3~ to the Church ties simultaneously identify themselves with two distinct religious traditions, they enable dialogue marked by unusual openness and absence of acrimony. In describing effective interreligious dialogue, Jacques Dupuis says that, "in order to be true, interreligious dialogue between persons of different faiths requires that both partners make a positive effort to enter into each other's religious experience and overall vision insofar as is possible.''2s Such empathy is a particular gift of those individuals and communities who live not between but within two dif-ferent religious experiences. Their dialogue is actually a dialogue with themselves, and it has a ready capacity for honesty and authenticity in a complementary rather than exclusionary manner. It is, in effect, a public self-exam-ination requiring a particular humility and honesty. Such dialogue is not only a technique for survival but a powerful form of witness and evangelization.26 It reveals Christianity in its most hospitable mode, allowing for "mutual complementarity" that enriches all partners in the dialogue.27 It is a rejection of colonial forms of mis-sionary activity where the goal is to impose one's reli-gious beliefs on another community, and an exquisite example of a new kind of missiological dialogue--a "mis-sion in reverse"--in which a true mutuality between mis-sionary and community develops,z8 Analogously, 2 lst-century Capuchins--like other mixed communities--embody a kind of double religious belonging, both within individual friars and within our communities. The graced invitation here is to a public dialogue of the self, a new response to our constitutions' call to "mutual dialogue" in a spirit of fraternal under-standing and sincere esteem,29 a call to a continual self-examination marked by empathy, honesty, and hospitality. If we can sustain such humble dialogue, not so much for resolving some perceived problem in our Capuchin iden- Review for Religious tity as for continual self-reflection, Capuchin life will freshly give gospel witness to people outside the Roman Catholic community. Simultaneously, such Capuchin Franciscan dialogue will become a poignant form of "new evangelization," not only (in Pope John Paul's words) as "reawakening traditionally Christian countries to the urgency of the gospel," but also as struggling with the alienation that faithful Catholics often feel as a result of clericalism in the face of yearnings for new models for the ordained ministry. A second contribution of double religious belonging to our rethinking of Capuchin priesthood is its invita-tion to reconciliation. Few forms of violence are more heinous than those perpetrated in the name of religion. Holy wars, a disturb-ing human reality, are a particularly unset-tling legacy among Jews, Christians, and Muslims.3° In his clas-sic work Violence and the Sacred, Ren4 Girard ,i A secon~ d. contribution of idouble religious belonging ' :o~o to o.urreth~i~tking ~ ,,~"~ ~i~of Capuch~n priesthood ::~ ,:is i~s invitation to r~coffciliation, has demonstrated how religion and violence are wed together in ancient religions.31 As recent events in Bosnia, Northern Ireland, Israel, Afghanistan, and other places demonstrate, however, the inseparability of religion and violence has not been relegated to some ancient past. Sadly, many today embrace violence as a "sacred duty." 32 As Christians we are called to confess the horrors we have perpetrated under the banner of Christ. As John Cobb summarizes, "our history is replete with persecu-tion of Jews and heretics. We have sanctioned and sanc- 64.1 2005 Foley ¯ Mixed Communities' Gi3~ to the Church dried conquest and slavery. We have undergirded patri-archy in extreme and horrific forms. We have ignored the consequences of our actions for the well-being of the natural world, thus threatening the human future on this planet. We have used political and economic power to force our beliefs on others." 33 Few have modeled our need to confess such sins of commission and omission as much as our H01y Father, who throughout his pon-tificate has confessed the wrongs that the church has perpetrated against Jews, the Orthodox, minorities, and others.34 This is an essential move towards reconcilia-tion. Yet forgiveness is not a power that belongs to the perpetrators, but a gift that belongs to victims, and it is a gift they can give only when they are no longer demo-nized, colonialized, trivialized, or in some other way dis-missed as the "other.''3s Those who experience the grace of double religious belonging can show us the way. They have embraced the other to themselve~ and become living icons of interre-ligious dialogue. As dynamic models of integration, they clarify that reconciliation is not an act once and for all achieved, but an abiding prophetic stance.36 Individuals and, even more so, communities of double religious belonging are symbolic antidotes for the poisons of reli-gious ignorance and hostility, and show the way to "shalom." A minorite community of lay and ordained members can be similarly iconic. Individual ordained fri-ars and, even moire so, communities of lay and ordained brothers also manifest, in a sense, double religious belonging. They show clearly that there are no aliens or strangers in our midst, that otherness is to be welcomed. What a potent witness to a church in which there is considerable feeling of alienation. Many feel that prob-lems of a clerical culture significantly contributed to the sexual abuse that has rocked the church in my own coun- Review for Religious try and others. The clergy and the laity feel some alien-ation from each other. In a recent study of newly ordained Roman Catholic priests in the United States, the respected sociologist Dean Hoge reports that sev-enty- five percent of diocesan priests in the United States ordained between 1995 and 1999 believe that ordination confers on priests a new status which makes him essen-tially different from the laity; sixty-nine percent believe that a priest must see himself as a "man set apart" by God; and thirty-six percent think the laity need to be "better educated to respect the authority of the priest's word.''37 This suggests that considerable numbers of Roman Catholic priests and laypersons may view each other as different, unreconciled strangers, even aliens. Like all those who embrace otherness even in them-selves, we Capuchins too must be agents of reconcilia-tion, in the church and for the church and the world. In the image of the Crucified, we are called to break the circle of violence, to model a new way of being church, a new way of being priest, no.t predicated upon separa-tion and sacralization, but rather in solidarity with oth-ers and in humble service. A Gift to the Church Often communities like my own consider the issue of lay friars and friar-priests an internal one. I would contend that mixed communities are not an intra nos "problem," but a gift to the church and the world. The meaning, the reality, of that gift is well illustrated by its analogy with the contemporary phenomena of biculturality and double reli-gious belonging. Such reenvisioning is useful not only for mixed religious communities, but also for a the contem-porary "mixed" church. In a world and church wounded by violence and oppression and abuse, it is only through collaboration, mutuality, and an openness to understand- 64.1 2005 Foley * Mixed Communities' Gift to the Church ing and abiding with each other that we can prevent vio-lence and become true collaborators in God's reign. Notes t For help on this article, I am grateful especially to Professors Stephen Bevans SVD and Robert Schreiter CPPS of Catholic Theological Union and to my Capuchin brother Patrick McSherry. 2 Analecta OFM Cap (2002): 338-342. 3 Jerome Hanley, "Beyond the Tip of the Iceberg," Reaching Today's Youth 3, no. 2 (1999): 10. 4 See M.M. Gordon, Assimilation in American life (New York: Oxford University Press, 1964). s Visweswaran Kamala, Fictions of Feminist Ethnography (Minneapolis: University of Minnesota Press, 1994), p. 127, as cited in Ravneet Tiwana, "Hyphenated Identities and the Space 'In- Between': Construction of the Sikh-American Identity." http://depart-ments. oxy.edu/anthropology(31.xii.03). 6 J.M. Bennett, "Multiculturalism and International Education: Domestic and International Differences," in Learning across Cultures, ed. Gary Althen (Washington D.C.: National Association of International Educators, 1994), pp. 157-158. 7 See Jean Phinney, "Ethnic Identity in Adolescents and Adults: Review of Research," Psychological Bulletin 108, no. 3 (1990): 501- 502. s See K.A. Noels, G. Pon, and R. Clement, "Language, Identity, and Adjustment: The Role of Linguistic Self-Confidence in the Acculturation Process," Journal of Language and Social Psychology 15, no. 3 (1996): 246-264. 9 This is an intentional move from the term "acculturation," used by social scientists, to "inculturation," used by theologians. ~0 Jung Young Lee, The Trinity in Asian Perspective (Nashville: Abingdon, 1996), pp. 33-34. ** See the stories of "hyphenation" as 'an exploration of grace in Peter Phan and Jung Young Lee, eds., Journeys at the Margin: Toward an Autobiographical Theology in Asian-American Perspective (Collegeville: Liturgical Press, 1999). ,2 See Jung Young Lee, Marginality: The Key to Multicultural Theology (Minneapolis: Fortress Press, 1995). ,3 See Inga Jasinskaja-Lahti, "On a Way toward Integration: Russian-Speaking Immigrant Adolescents in Finland." http:// www.utu.fi(15.xii.03). Review for Religious 14 See John Huels, "Concelebration," in Disputed Questions in the Liturgy Today (Chicago: Liturgy Training Publications, 1988), pp. 39-45. ,5 This is a conservative estimate (9.i.04). ~6 Virgilio Elizondo, The Future Is Mestizo (Oak Park: Meyer-Stone Books, 1988). ~7 Third Plenary Council of the Capuchin Order (Mattli, 1978), The Path of Renewal: The Documents of the Five Plenary Councils and the First Assembly of the Order of Capuchin Friars Minor, ed. Regis Armstrong, p. 44. ,8 Letter of John Paul II to John Corriveau (18 September 1996) as cited in Analecta OFM Cap 112, nos. 3-4 (1996): 566. ~9 Though some speak of "multiple religious belonging," we opt for "double religious belonging." As Claude Geffr~ explains, multiple religious belonging is a postmodern form of syncretism in which con-sumers consider the living religions as supermarkets from which they choose. It is "believing without belonging," with little attention to "the credibility of this or that belief, its necessary connection to this or that religious system, and its incompatibility with other beliefs. The only criterion is the enhancement of my being and most inti-mate potentialities." See "Double Belonging and the Originality of Christianity as a Religion," in Many Mansions? Multiple Religious Belonging and Christianity, ed. Catherine Cornille (Maryknolh Orbis Books, 2002), p. 94. 20 See Catherine Cornille, "The Dynamics of Multiple Belonging," in Many Mansions? p. 1. 2~ Jan Van Bragt, "Multiple Religious Belonging of the Japanese People," in Many Mansions? p. 8. 22 Peter Phan, "Multiple Religious Belonging," Theological Studies 64 (2003): 498. 23 Geffr~, "Double Belonging," p. 102. 24 Phan, "Multiple," pp. 498 and 504. 2s Jacques Dupuis, "Christianity and Religions: Complementarity and Convergence," in Many Mansions? p. 64. 26 Sung-Hae Kim, "An East Asian Understanding of Mission," in Mission in the Third Millennium, ed. Robert Schreiter (Maryknolh Orbis Books, 2001), pp. 16-17. 27 Dupuis, "Christianity," p. 65. 28 See Claude Marie Barbour, "Seeking J~astice and Shalom in the City," International Review of Mission 73 (1984): 305. The Third Plenary Council of the Order (Mattli, 1978) affirmed this notion of "reverse mission" in Path of Renewal, p. 61. 64.1 2005 Foley ¯ Mixed Communities' Gift to the Church 29 Capuchin Constitutions 84:2; see 145:3,157:4, 162:1,175:2,175:4. 30 See Leo Lefebure, "Sacred Violence and Interreligious conflict: The Background of a Tragedy," Chicago Studies 41, no. 1 (2002): 8- 25. 31 Ren~ Gerard, Violence and the Sacred, trans. Patrick Gregory (Baltimore: Johns Hopkins University Press, 1977). 32 R. Scott Appleby, The Ambivalence of the Sacred: Religion, Violence, and Reconciliation (Lanham: Rowman and Littlefield, 2000), pp. 81- 120. 33 John Cobb, "Multiple Religious Belonging and Reconciliation," in Many Mansions? p. 25. 34 Many of these are chronicled in Luigi Accattoli, When a Pope Asks Forgiveness: The Mea Culpas of John Paul II, trans. Jordan Aumann (Boston: Pauline Books and Media, 1998). The book could not include more recent papal gestures such as the 12 March 2000 ceremony in Rome calling for forgiveness for the sins committed by members of the church, and the May 2001 trip to Athens, where the pope asked for forgiveness for sins against Orthodox Christians. 3s Robert Schreiter, Reconciliation: Mission and Miniswy in a Changing Social Order (Maryknoll: Orbis Books, 1992), pp. 45-46 and 52-53. 36 While John Cobb does not think that "multiple belongers" can lead the reconciliation process, I think he overlooks the iconic role of such believers in that process. See Cobb, "Multiple," pp. 26-27. 37 Dean R. Hoge, The First Five Years of the Priesthood: A Study of Newly Ordained Catholic Priests (Collegeville: Liturgical Press, 2002), p. 28. cloister space curves softly into silence here a solitude like trees becomes the smooth line of bench or table even the edge of longing breathes a blessing curving back into flesh and bone Lou Ella Hickman IWBS Review for Religious COLLEEN VOGT Reclaiming the Prayer of Lament Prayer has been described as "an exercise in dialogue with a deity that holds simultaneously great hope and immeasurable risks.''1 Christians, at least popularly, are taught to ask for what we need and to praise God for what we are given, bearing pain and pleasure just the same, as God's will. While there is, of course, value to prayer in a "Thy will be done" stance, we lose much if we cannot hold God accountable for our suffering as our Israelite ancestors did. Walter Brueggemann articulates well this "costly loss of lament." 2 This paper addresses a loss of lament and suggests that lectio divina can show how one might "inhabit the psalms of lament,''3 in particular Psalm 69, and thus enter into dialogue with God while feeling pain and anger. Costly Loss of Lament Much in today's world calls for lament: violence and war, our complicity in social sin, Colleen Vogt has a graduate degree in divinity and is in ini-tial formation at Mount St. Benedict Monastery; 6101 East Lake Road; Erie, Pennsylvania 1651 I. biblical helps 64.1 2005 Vogt ¯ Reclaiming the Prayer of Lament slander of one another, and even petty disagreements. We need to be able to bring such laments to prayer not only in petition and confession to be rid of them, but also from the very midst of our feelings of anger and anguish. Without lament in our prayer and worship, we live an impoverished relationship with God. We lose an element of authenticity in our prayer if we do not honestly face our faith's bewilderment at evil that still exists when God is all good and all powerful. Prophets offer us examples. Jeremiah speaks of being overpowered by God (Jr 20:7). If he does not take up this concern of his with God, he cannot grow in his relationship. Brueggemann suggests object-relations theory about mothers and their children as a parallel, but any human relationship can show this human concern for authenticity. When people feel trampled upon, they must speak up or risk not being a full person in relation to the other. As Brueggemann says, "the absence of lament makes a religion of coercive obedience the only possibility.''4 A pattern of coerced obedience is likely to think "If I am suffering, it must be God's will, and 'his will be done'" without us liking it, and in fact smothering some truth. At this point we need not become violent or abusively assertive, but we can ask for respect. Lament leads to asking questions of theodicy. By lamenting we express that all is not well with the world, that this state of affairs is changeable, and that it seems to be God's responsibility to change the situation. Just to form this thought has a benefit all by itself. Brueggemann points out that Jeremiah seems happy simply in the hope of having his say, without expecting anything to change: "You will be in the right, O Lord, when I lay charges against you, but let me put my case to you" (Jr 12:1, NRSV throughout). Jonah, however, clearly expects God to respond. He asserts that God has "cast [him] into the Review for Religious deep" and declares as an accomplished fact that God brought him back up from the pit (2:3-6). God is the one responsible for his downfall and the one who can restore him. "Deliverance belongs to the Lord" (Ion 3:9). The ancients reasoned that in a world without an evil God, and ruled over by an all-powerful God, if something is wrong it must be because of God. Speaking to God about this, or "holding God against God," is risky, but it allows one to continue.5 Otherwise, without admitting one's true feelings of lament, one could not truly express praise as a free person: "praise can retain its authenticity and naturalness only in polarity with lamentation." 6 If we admit this need for lament, how do we go about restoring it? There are a number of ways in our tradition. I suggest lectio divina as a help to inhabiting a lament psalm prayerfully. Lectio Divina Several recent books introduce lectio divina in an accessible manner. They provide slighdy different ways of prayerfully reading the Bible (or some other text). The following is an amalgamation of these sources and my own experience. Lectio: reading. What does the text say? What do the words actually say? Also, what is its literary or historical setting? One may read several translations or glance at the accompanying notes. Cross-references may provide insight into the text at hand. For those familiar with Scripture, connections may occur of their own accord. Lectio divina is not the time for more extensive research. Meditatio: meditation. One explores the text further, making room for it in our hearts. What word or phrase stands out? By focusing on short sections, we have time to mull things over. We may learn small parts by heart, to help our heart to become more involved.7 We reflect 64.1 200Y Vogt ¯ Reclaiming the Prayer of Lament prayerfully, drawing personal meaning from the text.8 We trust in the grace of God to lead us. These first two .steps are closely tied to each other and are similar to what I learned about exegesis as a theology What happens in us we trust in the gra ce of God to lead us? student. Lectio, however, is private prayer, and exegesis seeks more universal and communal insights. It is best not to double up and intermingle these two practices.9 Oratio: prayer. Once we have become familiar with the text, we are ready to relate it to our life. Perhaps the words invoke our deepest desire; they may help us find meaning in suffering. They may have reminded us of others who need our compassion. Other words, too, may come to mind at this moment in a prayerful way. Contemplatio: contemplation. Here, more or less beyond words, one sits in the presence of God. During prayer these stages are not always clearly delineated, but they have a general movement toward contemplatio. Often one reads slowly and mindfully until a word or phrase catches one's attention or tugs at one's heart. Then one pauses for a shorter or longer time. Vv'hen attention wanes, one returns to the same text or moves on.|° Lectio and a Psalm of Lament Let us now apply this to a psalm. I chose a psalm because, as a postulant in a Benedictine community, I look to know them more deeply and because the "psalms invite us to be honest." ~ They give us scriptural language to express and transform deep and dark emotions such as anger, self-righteou.sness, and sorrow. And I have come to appreciate the special relationship between the psalms Review for Religious and lectio. Bernard of Monte Cassino says, "In psalmody we speak to God, in lectio God speaks to us through the Scriptures. In the first we ask him about things, and in the second we understand the answer." 12 Lectio/Meditatio I put these two steps together to bring some exegesis to the prayerful reading, for it can provide enrichment. When one has great familiarity with Scripture, a kind of exegesis arises spontaneously in prayer, but beginners can use help in making connections and understanding the psalms' literary style. In Psalm 69 there are many graphic images: "waters have come up to my neck," more enemies "than the hairs of my head," poison and vinegar for food and drink, and enemies "blotted out of the book of the living." These give readers pause and invite them to react. The images of distress may stir compassion for the psalmist or a memory of having felt like that. One may think of examples of unjust sufferers: prophets of the gospel, persons falsely accused of crimes, the church itself, or Jesus, the ultimate innocent suffering servant. The strong curses may evoke immediate resistance because Christians should "love your enemies"--or perhaps agreement with the vindictive sentiment as personal enemies come to mind. But any of these reactions may signal that God is trying to say something to our heart. The reactions may be invitations from God to go deeper. They may suggest that we pause and ponder. What is God saying through this text? Alternate translations may help. The words quoted above from the New Revised Standard Version are almost the same as those in the New American Bible, except that "poison" becomes "gall." Are there cross-references provided for this text? This is, in fact, the psalm most quoted in the ~4.1 2005 Vogt ¯ Reclaiming the Prayer of Lament Cursing enemies is a difficult_.th ei one with which many modern ,Christians are uncomfortabie. What is my res ponse? New Testament.13 "Gall and vinegar" appears in the Gospel accounts and in Romans 15:3 and Hebrews 11:26. Verse 25 about a camp made desolate is used in Acts 1:20 to refer to Judas. Revelation 3:5 mentions "the book of life" of verse 28 (and elsewhere in the Hebrew Scriptures). Seeing the psalmist's words reinterpreted on Jesus' lips in the Gospels or used in explaining theological concepts in Paul's letters brings new levels of meaning. Christological interpretation of the psalms is very much a part of the patristic tradition. Biblical notes and commentaries offer background information on several phrases and themes. The "deep waters" of verse 2 suggest the chaos engulfing the earth itself along with this innocent person. In the praise at the end, even the sea, which was a threat in the beginning, offers its praise to God. The water reference could also refer to a river ordeal, a trial by water to test the innocence of a person.14 This ancient practice was revisited in European medieval and American colonial witch trials. Praise as a sacrifice or offering to God is another theme in this psalm. This usage helps scholars to date this psalm. Because verses 30-31 say that a song of praise is worth more than an animal (or grain) sacrifice, the psalm is probably exilic or postexilic; there is no temple in which to offer sacrifices.~5 Prophets and psalmists determine that God does not want animals ("Do I eat the flesh of bulls or drink the blood of goats?" Ps 50:13), but prefers people's obedience and songs of praise instead. Cursing enemies is a difficult theme, one with which many modern Christians are uncomfortable. The strong Review for Reli~ous words are frequendy omitted from the lectionary cycles even when the rest of the psalm appears. They are sometimes excised from communal prayer. But it is important to understand this literary device in its context. Hebrew is a particularly metaphoric and graphic language. Though desires for punishment are certainly expressed, the words are not all meant literally,16 nor are the psalmist's words a decree of punishment--this is no vigilante justice seeker. In the Israelite understanding, the curse was only to be effective upon God's judgment that the person was indeed guilty. This was helpful to Israel as a people without a modern justice system as we know it. This is the reasoning behind trials by ordeal. If God finds guilt in someone, he or she will die. This practice is not in accord with modern thought and sensibilities, but, in many cases, allowing God to do the punishing is an idea needed as much today as ever. Many a lawsuit or personal vendetta might be prevented if those involved brought their laments to God and left the case in the hands of divine justice. Another relevant aspect of cursing is that there is indeed evil in the world that needs to be exorcized. Though the Israelite understanding did not easily distinguish between the sin and the sinner or between the individual and the community, we can take a cue from the psalmist and curse the sin, asking God to purify this blot in our community. We can curse an evil on behalf of those who cannot, namely, the victims who have been so dehumanized that they can no longer pray themselves.17 Claus Westermann has noted the following elements in biblical laments: address or introductory petition, lament, turning toward God (confession of trust), petition, and vow of praise.~8 We see them to some extent in this psalm. "Save me, O God" invokes God in verse 1. Then there is a long lament to God over the psalmist's 64.1 200Y Vogt ¯ Reclaiming the Prayer of Lament 44 situation: false accusations, desertion by friends and family, ridicule for religious practice (vv. 2-12). There is a confident petition to God for help (vv. 13-18). "Answer me, rescue me, let me be delivered," verse 13 cries out. After more lamenting about his sorry situation (vv. 19- 21), the psalmist expresses a desire for God to punish his enemies (vv. 22-28). This cursing is especially graphic and invites us to admit our own inner violence. A final petition for salvation in verse 29 makes way for a song of praise that calls all the earth to praise God (vv. 30-36). This praise ends the mood of sadness and vindictiveness and moves the psalmist to trust that God will make salvation known by vindicating him in the here and now. Westermann offers another helpful observation. Three subjects or characters have a part in many of the lament psalms: God, the psalmist, and the enemies. Westermann traces the history of the lament psalms by noting the balance between the three subjects. Accusations against God become more and more subtle, perhaps representing a trend like the one we know today of being hesitant to accuse God. As this is. a later psalm, the small accusation against God in verse 17 is couched in restrained terms: "Do not hide your face from your servant"--words that hint that God be not silent or absent.~9 This close and prayerful reading of the psalm helps us see how others prayed this psalm in the past. We understand the situation and the words and phrases better, sharing in the tradition. But we do this in order to communicate with God better, and so we turn now to oratio and contemplati0. Oratio Looking again at the text, we pray it with new eyes and a new heart. Perhaps, by God's grace, we are inhabiting the psalm, or perhaps the word dwells in us. Review for Religious God spoke to us as we came to understand the psalm more deeply. Now we speak to God as we understand our own relation to the psalm. We pray as the innocent sufferer, declaring anger at God (a little) and at enemies and problems (a lot). We trust in God to restore our fortunes, sure that it will happen. We may repeat our prayer, perhaps going deeper. More understanding may come, or more earnest petition. At some point this dialogue is finished, and we are left without words, or "we read under the eye of God until the heart is touched and leaps to flame.''2° Contemplatio We may image contemplation as gazing at God or just being in God's presence.21 No deep searching of our own into the text can force this. Our reflection on the text is mere preparation, tilling the soil and watering the seeds. It is God who brings forth the fruit of the land and the fruits of contemplation. We move forward, changed by this encounter with God through the word of God. We ha~e followed the traditional lectio model for expressing and transforming deep emotions. By inhabiting the words and the world of the psalmist, we are brought into relationship with our tradition and with God. We go forward by witnessing to the Word as committed Christians, in a stage one writer calls operatio.22 Notes ~ Samuel E. Balentine, Prayer in the Hebrew Bible: The Drama of Divine-Human Dialogue (Minneapolis: Fortress Press, 1993), p. 168. 2 Walter Brueggemann, "The Costly Loss of Lament," in his The Psalms and the Life of Faith (Minneapolis: Fortress Press, 1995). 3 Michael JinkJns, In the House of the Lord: Inhabiting the Psalms of Lament (Collegeville: Liturgical Press, 1998). 4 Brueggemann, "Costly Loss," p. 104. 64.1 200Y Vogt ¯ Reclaiming the Prayer of Lament s Balentine, Prayer, p. 146. 6 Claus Westermann, Praise and Lament in the Psalms, trans. Keith R. Crim and Richard N. Soulen (Atlanta:John Knox Press, 1981), p. 267. 7 Mariano Magrassi, Praying the Bible: An Introduction to Lectio Divina, trans. Edward Hagman (Collegeville: Liturgical Press, 1998), p. 109. 8 Thelma Hall, 7bo Deep for Words: Rediscovering Lectio Divina (New York: Paulist Press, 1988), p. 9. 9 Michael Casey, Sacred Reading: The Ancient Art of Lectio Divina (Liguori, Mo.: Triumph Books, 1996), p. 80. 10 Charles Cummings, Monastic Practices (Kalamazoo: Cistercian Publications, 1986), p. 8. 11 Elizabeth Canham, Praying the Bible (Cincinnati: Forward Movement Publications, 2001), p. 33. 12 Quoted in Columba Stewart, Prayer and Community: The Benedictine Tradition, Traditions of Christian Spirituality, ed. Philip Sheldrake (Maryknolh Orbis Books, 1998), p. 34. 13 Carroll Stuhhnueller CP, "Psalms," in HarperCollins Bible Commentary (rev. ed.), ed. James Mayes (HarperSanFrancisco, 2000), p. 420. 14 John Kselman and Michael Barrd, "Psalms," in New Jerome Biblical Commentmy (Englewood Cliffs: Prentice Hall, 1990), p. 537. 15 Kselman and Barrd, "Psalms," p. 537. 16 Stuhlmueller, "Psalms," p. 420. 17 Stuhlmueller, "Psalms," p. 420. is Westermann, Praise, p. 170. 19 Westermann, Praise, pp. 169, 170, and 181. 20 Dom Marmion, cited in Hall, 7b0 Deep for Words, p. 44. 21 Hall, 7bo Deep for Words, p. 9. 22 Mario Masini, Lectio Divina: An Ancient Prayer That Is Ever New, trans. Edmund C. Lane (New York: Alba House, 1998), p. ix. Prayer / Reflection Let us use the fourfold traditional approach of reading, meditation, prayer, and contemplation as we enter into Psalm 69. Review for Religious In the Spirit of Psalm 69 Come and save me, O God, for the floodwaters rise, and my body has sunk in the depths of the mire; There is no footing left in this bottomless pit, which keeps dragging me under to make me expire. I am wearied from weeping and crying aloud, and my throat has dried up like a desert of clay, And my eyes swollen shut are consumed by my tears, while I wait for the Lord and continue to pray. They are numerous, more than the hairs of my head, they who hate me, unjustly, insisting I die; They are many and mighty, who force me to pay what I never did steal, which they claim, but they lie. O my God, you have known all my follies and sins, for my guilt I have never concealed from your sight; I admitted my faults and confessed them to you, and for these you have punished me, that is but right. But that they who have trusted in you, O Lord God, should be shamed, and through me, how could that ever be? How could they who have sought only you be disgraced? God of Israel, never permit it, through me! It was only for you that I suffered reproach, every insult and shame they could throw in my face, Like a stranger to brothers, an exile from home, by the sons of my mother cast out in disgrace. For the zeal of your house had consumed me with fire; these reproaches I bore were intended for you; When I wept for my sins and I fasted for days, those reproaches were mine, and the insults were true. I repented my ways, put on sackcloth for clothes, 64.1 2005 Vogt ¯ Reclaiming the Prayer of Lament and became like a fool for my sins which I grieved; How the mouths in the marketplace laughed me to scorn, and the drunkards reviled me with songs they con-ceived. But for my part, I sought only you, O Lord God! Come and favor mb now, come and answer my prayer! O my God, in your greatness, be tender and kind! Come and show me you love, show me how much you care! Let your faithfulness come to my aid even now, lest I sink ever deeper and deeper in mire; Let my enemy fail, as you rescue my life from the bottomless waters before I expire. Let the waters abate and not sweep me away; let the ocean not cover and choke me to death; Let the depths not rise up and then swallow me down, nor the grave close around me and smother my breath. Hear and answer me, Lord, in your bountiful love, all the mercy and goodness befitting your grace; Turn your face to me, gently, with deepest concern; take me into your arms with your fondest embrace. Turn your face not away from your servant in need, but have pity and answer me quickly instead; Draw me closer and closer to you, O my God, as you ransom me back from the fate of the dead. You have known all my shame, my abuse, my disgrace, the reproaches which crushed me and wasted my soul; This disease has consumed me and broken my l~eart, and my spirit, now helpless, has lost all control. When I looked for somebody to comfort my pain, there was no one With mercy or pity around; Wh6n I looked for consolers to share in my grief, Review for Religiou~ there was no one who cared, there was none to be ¯ found. But they poisoned my food and they sickened my thirst, when they gave me the dregs of their wineskins to drink; May their tables be turned into deathtraps for them, their companions, the pits which they fall in and sink. May their eyes grow too dim and distorted to see, and their thighs never cease from convulsing with fear; May you pour out your just indignation on them, and in fury destroy all the things they hold dear. May their camps be deserted like desolate wastes, no inhabitants left who could live in their tents, For the one you have wounded, they wounded the more, with their slanderous stories of sins he repents. Take account of the crime upon crime they commit, lest they enter your meadow, the pasture you tend; May their names be erased from the record of life, with the just be not listed in life without end. As for me, in my pain and affliction, 0 God, be my help and my bulwark of strength from on high; Only let me sing praise to the Name of the Lord and give thanks for His glory extolled to the sky. For what pleases the Lord, more than oxen or bulls, with their horns and their hoofs, is. the praise of His Name! So, take courage, you faithful ones who are oppressed, and your heart will rejoice in the God you proclaim! For the Lord in His love hears the cry of the poor, and He never forsakes those who cry out in need; They are bound unto Him who created their lives, who has bound Himself to them, His creatures, to feed. 64.1 200~ Vogt ¯ Reclaiming the Prayer of Lament Let the heavens declare it, their God is the Lord! Let the earth sing His praise for its life that He gives! Let the sea that is full of the creatures He feeds praise the Name of the Lord, their Creator, who lives! Know that God will save Zion and bring exiles home! They shall dwell in the cities of Judah restored! Know the seed of His servants inherit the land, all who love Him and trust in the Name of the Lord! Joseph E. Brown SJ, Jesus Sings the Psalms in Your Heart (1980) YO Review for Religious MATTHIAS NEUMAN The Role of Scripture on the Spiritual Journey Tena lB sipbilreit huaasl lpilvaeyse odf a C vaatrhieotlyic o Cf hrorilsetsi ainn st hthe rpoeurg-h the centuries. In the immediate pre-Vatican II church, the Bible had little impact on ordinary Catholic spiritu-ality; Mary, the saints, and popular devotions held the dominant places. The Bible was certainly revered as a source of religious truth, and many good Catholic homes had a family Bible, but not many Catholics read it reg-ularly for their own spiritual nourishment and their rela-tionship with God. Students in my theology classes over the past twenty years--who have been mostly of the post-Vatican II generation--are amazed to learn that the Bible seldom played a direct role in the religious forma-tion of their parents and grandparents. Since the coun-cil the Bible enjoys a larger role in everyday spirituality, but usages still vary widely among Catholics. Matthias Neuman OSB last wrote for us in 1997. His address is 1414 Southern Avenue; Beech Grove, Indiana 46107. 64.1 200Y Neuman * The Role, of Scripture on the Spiritual Journey In a course called "The Documents of the Second Vatican Council," one assignment I give is to conduct a number of personal interviews, some with Catholics who lived through the years of the council and can remember the pre-Vatican II days and some with persons born after the council. A key question of the interviews concerns the role of the Bible in the personal spiritual life of the respondents. Their answers range widely, but three groups typically appear. One comprises those Catholics who still have little.awareness of the Bible, who do not read it even occasionally or consider it a guide for their own spiritual lives. (Many of these same people can make little sense of the lectionary readings at Mass.) A second group reads the Bible in a fundamentalist way. It func-tions in their lives about the same as it does in the lives of Protestant fundamentalists--as the literal source of all religious truth. Their interpretation of many passages tends to be simplistic. A third group consists of Catholics who have developed a significant and balanced practice of Bible reading. Scripture functions in their lives as a source of spiritual direction and nourishment. Other variations could be identified, but these three suffice to show what a complex situation exists among the Catholic faithful with regard to the Bible and its role in their lives. In this article I want to explore the connections between a prayerful reading of Scripture and the appli-cation of that reading to a person's spiritual life journey. My intent is to get at a number of ways in which the "meanings" in the Bible help people set and seek their spiritual goals and make practical decisions. Beginning with a historical overview of the Bible's role in Catholic spirituality through the ages, I move to the church's cur-rent teaching on Bible reading as a personal spiritual practice. In a final section I suggest some specific ways the Bible can guide a person's spiritual journey. Review for Religious The Bible in Catholic Spiritual Life through the Centuries Private Bible reading was not much encouraged throughout much of Catholic Christian history. Vatican II stands as a refreshing new beginning in this regard. Make no mistake--the Bible has always been crucial to the Catholic Christian tradition, all the way back to the 2nd century, when the various books of the New Testament began to be collected. But the Bible was usu-ally seen as the source of authentic religious truth for the church as a whole, rather than as reading material for individuals. In the liturgy the "meaning" of the Scriptures that were read or sun'g was usually "given" through the spoken word of the preacher. Personal read-ing for meaning and application seldom occurred. There were, of course, exceptions. In the 3rd and 4th centuries, the Egyptian desert monks used the Book of Psalms as a "manual of conversion." The individual monks wanted their reading to effect a gradual conver-sion of their raging emotions, a principal goal of theirs. The practice of lectio divina that developed later, in cenobitic life, continued and broadened this application of the Bible to the monks' personal lives, but the prac-tice was not widespread in the church.1 A second excep-tion was the use of Scripture in the Spiritual Exercises of St. Ignatius Loyola. Scenes from the Bible served as start-ing points for many of his exercises. But here again the practice was confined to limited numbers of directors and retreatants. Over the centuries, of course, personal reading of the Bible was encouraged by particular spir-itual directors. In the late 6th century, St. Gregory the Great, in his letters, often recommended the reading of Sacred Scripture to his correspondents? But these peo-ple were generally wealthy persons who could afford manuscript copies of a book or books of the Bible. This 64.1 2005 Neuman * The Role of Scripture on the Spiritual Journey luxury precluded its use by the general populace until the invention of printing in the 15th century. Before then, not many individuals or families possessed a Bible. The cost was prohibitive. An entire parish con-gregation might have only one copy of the Sacred Scriptures (usually locked up, except for services, or chained to the lectern). When the printing press began to make books more affordable in the early 16th century, the strong connection seen between printed books and the "private interpretation" of the Protestant Reformation made Catholic leaders try to limit Bible reading while Protestant leaders--with numerous Bibles printed in the vernacular languages--encouraged the reading of the Bible by everyone. The famous Catechism of the Council of Trent or Roman Catechism (1564) made no mention at all of reading the Bible as a spiritual practice for Catholics.3 In short, good Protestants read the Bible; good Catholics did not, for it could lead to doctrinal or moral error. Another change had been gradually happening in post-Reformation Catholic circles that also moved atten-tion further away from the Bible. As Catholic leaders became increasingly concerned with "correct doctrine and teaching," catechisms became the primary ways to teach people the true faith. Moreover, since some of those Catholic teachings (on the priesthood, the seven sacraments, and the Roman primacy, for example) were not clearly apparent in the Bible itself, catechisms became the immediate basis of instruction, without, of course, claiming to replace the Bible. In the long period between the close of the Council of Trent (1563) and the opening of the Second Vatican Council (1962), Catholics were sometimes counseled against reading the Bible personally. A New Perspective The Dogmatic Constitution on Divine Revelation Review for Reli~ous (Dei Verbum) of Vatican II stands, therefore, as a strikingly new statement of the Catholic Church. It encourages ordinary believers to read the Bible regularly for their spiritual nourishment. Chapter 6, "Sacred Scripture in the Life of the Church" (§§21-26), forged a new direc-tion for Catholic spirituality. How that chapter came to be is an amazing story.4 The preliminary schema of the constitution contained warnings about laypersons read-ing the Bible. They were reminded to approach the sacred text with the church's teaching in mind and with careful preparation. They were to be ready to accept willingly any definite assertions of meaning the magis-terium made about individual passages.5 There was no mention of personal.spiritual nourishment. Two factors seem to have brought about the radical shift that occurred in the writing of this chapter of the document. The first was the comments and testimony of several Protestant observers about their own personal and communal church experiences of Bible reading and the many spiritual benefits it brought to people/The second factor was a principle from the patristic era, one that had slipped out of modern Catholic awareness, the strong parallelism between Sacred Scripture and the Eucharist. Several Catholic theologians had persuasively brought this idea to the committee's attention. In the end the drafting committee included a strong encour-agement of Scripture reading for believers' personal spir-itual benefit. This decision ranks as one of the major achievements of the council. Let us review this pivotal chapter, "Sacred Scripture in the Life of the Church."7 It begins by noting that Scripture along with Tradition is the supreme rule of the church's faith (§21). But then the text goes on to assert that the word of God also serves as "strength for faith, food for the soul, and a pure and lasting fount of 64.1 200~ Neuman ¯ The Role of Scripture on the Spiritual Journey spiritual life" (§21). This reading is for all believers. "Access to Sacred Scripture ought to be wide open to the Christian faithful" (§22). There are no restrictions. This practice is not limited to the clergy and to scholars, but is for everyone. Church leaders are to see that ade-quate translations in vernaculhr languages are available for the faithful (§22). Preachers, patristics schol-ars, exegetes, hnd catechists are to help people under-stand God's word (§23). The ordinary faithful them-selves are encouraged to pick up the Bible and read: "Let them go gladly to the sacred text itself, whether in the sacred liturgy, which is full of the divine words, or in devout reading, or in suitable programs and various other helps" (§2 5). Here the council fathers begin claim-ing Scripture reading as a spiritual practice for the Catholic Church. This section of Dei Verbum ranks among the more important of the council's pastoral decisions, because it led to many changes in the practical spiritual life of the church. Soon after the council, dioceses and publishing houses began to develop "biblical study programs" for groups and parishes. Interest in these programs ran high and gave many lay Catholics their first real familiarity with the sacred texts. Renew, the Little Rock Bible Study, the Paulist Press Bible program, and other endeavors began to make the Catholic faithful better acquainted with the Old and New Testaments as a resource for liv-ing their faith. Small neighborhood groups started meet-ing regularly to read and discuss the Bible. The spiritual How do We experience, preachers, patristics scholars, exegeteS, and catechists helping people under tand God's word? Review for Religious lives of innumerable Catholics were deeply affected by these developments. Almost thirty years after the council, the Pontifical Biblical Commission issued a document to assist such developments. Although this document, The Interpretation of the Bible in the Church, is intended primarily for schol-ars, it has several pages that are relevant to us.8 Its sec-tion IV, "The Interpretation of the Bible in the Life of the Church," advances beyond Dei Verbum. First, it iden-tifies a specific purpose of reading the Scriptures spiri-tually, a purpose it calls "actualization." Actualization means putting the meaning of the Bible into action as a value or norm of behavior. It is not sufficient to read the Bible and merely understand its meanings; those mean-ings must begin to make a difference in how the reader perceives, judges, and acts as a believing Christian. Second, actualization presupposes a correct exegesis (explanation) of the text, part of which is the determin-ing of the literal sense--what the historical writers intended to communicate in their time, place, and cul-ture. Rejected here is any literary theory or assumption that the only real meaning is what the text immediately means to each reader. There is, however, a recognition that every text contains more meanings than the literal one; the richness of a written text is not limited by the lit-eral sense alone.9 This richness is part of the spiritual guidance of Sacred Scripture. The document recom-mends especially the Scriptural texts used in the liturgy as excellent for both personal and communal reflection. Finally, the document promotes the ancient monas-tic practice of lectio divina (divine reading), which is "a reading, on an individual or communal level, of a more or less lengthy passage of Scripture, received as the word of God and leading, at the prompting of the Spirit, to meditation, prayer, and contemplation.''~° We have come 64.1 200Y Neuman * The Role of Scripture on tbe Spiritual Journey a long way from the wariness of pre-Vatican II days, with its warnings about the dangers of false interpretation. Applying the Bible's Meanings to Personal Life We can now proceed to three specific ways of read-ing Sacred Scripture as nourishment or companion on our personal spiritual journeys. The first way is to exam-ine and apply the large patterns and themes which the books of the Bible offer. This knowledge can guide or challenge us into new areas of faithful Christian living. Sometimes these patterns will be quite obvious, for exam-ple, Job's struggle with God's justice. Sometimes a sec-ondary book can help us get off to a good start on one or another biblical theme. Andrew Ryder's Follo~ving Christ: Models of Discipleship in the New Testament can help us discover the various ways in which the following of Christ is depicted .in the New Testament and might be pursued today.~ Afterwards we will be ready to read and understand various suggested passages of Scripture more carefully. I have used this book in spiritual-direction ses-sions; it has helped people find a pattern of discipleship that fits their own life circumstances. In Matthew's Gospel, discipleship is expressed in community building; a beginning parish minister found in that Gospel a sense of direction for his spiritual jour-ney. Luke's Gospel sees discipleship more as an individ-ual stance in a large society; a young adult new to a large city reflected and prayed over that Gospel as a welcome way of maintaining strong faith in an unfamiliar setting. Another example of large Scriptural patterns guiding people's faith would be the contrasting Christologies of the Gospels of Mark and John. For those with too "divine" an image of Jesus, reading Mark slowly and meditating on its descriptions of Jesus' weaknesses and struggles can help towards appreciating the full down-to- Review for Religious earth humanness of Jesus (3:20-30; 6:1-6; 7:14-23; 8:16- 21; 11:12-21). On the other hand, John's Gospel will definitely strengthen people's view of the divine nature of Jesus and his mission (1:1-18; 5:1-47; 6:35-58). Various attitudes toward "law" are reflected in the writings of Paul and Matthew. For people struggling to overcome a paralyzing sense of law, Paul's letter to the Galatians high-lights Christian freedom, especially 5:13-26. That passage was of great importance in my own spiritual maturation as I began theology studies. On the other hand, peo-ple who need a deeper appreciation of the place of law in Christian life can benefit from sustained reflec-tion on the Gospel of Matthew (5:17-20; 12:1-13; 15:1-14; 19:16-24). Sometimes struggles dealing with anger, espe-cially towards God, are a problem. Reading the sections of Jeremiah called "Jeremiah's confessions" (11:18-12:6; 15:10-21; 17:14-18; 18:18-23; 20:7-13; 20:15-18) assist people to see how anger can change into improved prayer. One advantage of large Scriptural patterns and var-ious contrasts is that they can help Christians to be more sensitive to the differences in people's spiritual lives. Today many legitimate spiritualities exist in the church, many ways of actualizing the gospel in one's life. Instead of acting like competitors, all can benefit from a healthy exchange of ideas and practices. To acknowledge and cel-ebrate these differences and similarities remains an ongo-ing challenge for everyone in our variously pluralistic church. 64.1 2005 Neuman * The Role of Scripture on the Spiritual Journey A second method of reading the Bible personally uses individual passages as answers to personal questions or as directives for daily living. Christian history provides many examples of this. In late-3rd-century Egypt the young man Anthony, hearing in church the words "If you would be perfect, go sell what you possess and give to the poor, and you will have treasure in heaven" (Mt 19:21), took them as addressed directly to himself. Thereupon he sold his many belongings and took up the life of an ascetic. Over a century later another famous African, Augustine of Hippo, torn by internal turmoil, picked up Paul's Letter to the Romans and read: ". not in riots and drunken parties, not in eroticism and indecencies, not in strife and rivalry, but put on the Lord Jesus Christ and make no provision for the flesh in its lusts" (13:13-14). He describes its effect on him: "At once, with the last words of this sentence, it was as if a light of relief from all anxiety flooded into my heart. All the shadows of doubt were dispelled." 12 This method is often used in modern Catholic retreat practice. Individuals or groups are assigned a passage for them to reflect on and pray over, listening for how it "speaks" to them. The contemporary spirituality movement Focolare makes a monthly practice of reflection on a specified Bible passage. Some potential problems with this method need to be addressed. People may take the ideas that come from these passages as special divine messages, divine answers to some difficulty of theirs. Such interpretations need to be balanced with other factors: discussion with a spir-itual director, prayerful reflection, practical "testing," and so forth. People need to be cautious of "absolute" interpretations, taking them as God's direct inspiration. Some of Benedict Groeschel's guidelines for evaluating "private revelations" would apply: (1) Keep all claims of Review for Religious revelations in perspective; (2) no private revelation comes directly from God and therefore none can be assumed to be inerrantly true; (3) a private revelation by definition is personal and therefore must be carefully applied and must never be considered an infallible guide in any sit-uation.~ 3 Still, this use of Scripture can be beneficial. Biblical quotations often grace calendars, diaries, and notebooks. Using them as thoughts for the day or week or month can be a helpful spiritual practice. A third method of using the Bible for personal spir-itual nourishment is lectio divina. For years lectio divina was seen as a uniquely monastic spiritual practice. In recent decades it has come to be used widely in the church. The document mentioned earlier, The Interpre-tation of the Bible in the Church, encourages all Catholics to consider lectio divina as a way of reading the Sacred Scriptures.~4 The lectio divina of the monastic tradition differs from "spiritual reading," as a practice of the 16th and 17th centuries came to be known. Spiritual reading has meant a "set time" for reading a variety of religious books. Its primary purpose is religious information. Lectio divina means an in-depth reading of the Scriptures that challenges readers to personal conversion. The text is read slowly, more than once, and its meanings are mulled over in an effort to see their application to one's life. Lectio divina demands unbiased and receptive read-ing. It demands prayer and concentration. Focused atten-tion demands discipline of body and mind, and one prays for honesty, openness, and insight and for the grace to bring them into one's daily practice. The Bible has always been the favored material for everyone's lectio divina, but that does not mean it is an impersonal generic record. The books of the Bible are the word of God, but also are the faith accounts of real men and women, and so lectio divina is a unique form of 64.1 2005 Neuman ¯ The Role of Scripture on the Spiritual :yourney listening. The reader continually asks: What do these particular words coming down to me from these partic-ular people say to me? Those spiritual experiences are allowed to challenge my own. My faith is confronted with the faith of another, and in that encounter I may glimpse my own need for conversion. As I read St. Paul's words to the Philippians, "I thank my God every time I remember you, constantly praying in every one of my prayers for all of you" (1:3), I am led to explore thank-fulness in my own life. How often do I thank God, even for my best friends? How often do I pray for them? At this point we have arrived at the heart of lectio divina. By these questions in this context, the Christian feels hap-pily invited once again to conversion; God's grace to change for the better is there. A succession of such moments becomes a conversa-tion between the Christian and the Lord, a loving inter-change between ourselves and the Mystery of God, mediated by the faith-filled words of the Bible. Many use the daily lectionary passages for their lectio. In any case this conversation with God should be continued day by day. In it we will find ourselves noticing our motives, the effects our attitudes and actions are having on our-selves and others, and the shape our hopes and dreams are taking. The Second Vatican Council blazed a fine trail for Catholic spirituality by encouraging more reading of the Bible. Many have been following it with enthusiasm, but much remains to be done. The Bible and its many stories and poems of faith have the potential to guide people's faith life amid today's formidable challenges to it. Many need to become more aware of how much they need this treasure trove of Christian tradition for their own peace and happiness. The council says it well: "Such is the force and power of the word of God that it can serve the church Review for Religious as her support and vigor, and the children of the church as strength for their faith, food for their soul, and a pure and lasting fount of their spiritual life" (DV §21). Notes ' Michael Casey, Sacred Reading: The Ancient Art ofLectio Divina (Liguori, 1995); Matthias Neuman OSB, "The Contemporary Spirituality of the Monastic Lectio," Review for Religious 36, no. 1 (January 1977): 97-110. 2 Peter Brown, The Rise of Western Christendom (Cambridge, Mass.: Blackwell Publishers, 1996), p. 137. 3 [Addressed to pastors of parishes, the Roman Catechism (1566) does, however, cite explicitly about a thousand short Scripture pas-sages throughout--somewhat like the references made on pp. 59-60 above--and quietly weaves another thousand biblical allusions into the discourse. There are some twenty-five pages explicidy devoted to prayer and eighty-five more pages on the Our Father, all of them laced with Scripture. Ed.] The ten-year-old Catechism of the Catholic Church devotes eight pages specifically to the importance, place, meaning, and use of Scripture in the church (CCC §§101-141) and seventy-five pages to prayer (§§2558-2865), with considerable Scripture weaving in and out and the Our Father given pride of place as in the Roman Catechism. 4 Stanislas Lyonnet SJ, "A Word on Chapters IV and VI of Dei Verbum: The Amazing Journey Involved in the Process of Drafting the Conciliar Text," in Vatican 11: Assessments and Perspectives, ed. Ren~ Latourelle, Vol. 1 (Mahwah: Paulist Press, 1988), p. 187. s Lyonnet, "Word," pp. 198-199. 6 Lyonnet, "Word," pp. 178-179. 7 Texts of Dei Verbum are taken from Vatican Council 1I: The Conciliar and Post-Conciliar Documents, Vol. 1, ed. Austin Flannery OP, rev. ed. (Collegeville: Liturgical Press, 1992). s Pontifical Biblical Commission, The Interpretation of the Bible in the Church (Washington: USCCB, 1994; also in Origins 23, no. 29 [6 January 1994]). 9 This issue is dealt with in detail by Sandra M. Schneiders IHM, The Revelatory Text, 2nd ed. (Collegeville: Liturgical Press, Michael Glazier, 1999). See especially pp. xxx-xxxiv. ,o Interpretation of the Bible in the Church, p. 38 (IV.B.2). II Andrew Ryder, Following Christ: Models of Discipleship in the New Testament (Franklin, Wisconsin: Sheed and Ward, 1999). 64.1 200Y Neuman ¯ The Role of Scripture on the Spiritual Journey ~z Augustine, Confessions, trans. Henry Chadwick (New York: Oxford University Press, 1992), p. 153 (Book 8, no. 29). ~3 Benedict Groeschel CFR, ,'I Still Small Vo#e: /1 Practical Guide on Reported Revelations (San Francisco: Ignatius Press, 1993). ~4 The Interpretation of the Bible in the Church, p. 38 (IV.B.2). Prayer Litany to the Holy Spirit Come, Spirit of wisdom, and teach us to value the highest gift. ---Come, Holy Spirit. Come, Spirit of understanding, and show us all things in the light of eternity. --Come, Holy Spirit. Come, Spirit of counsel, and guide us along the straight and narrow path to our heavenly home. --Come, Holy Spirit. Come, Spirit of might, and strengthen us against every evil spirit and interest which would separate us from you. --Come, Holy Spirit. Come, Spirit of knowledge, and teach us the shortness of life and the length of eternity. --Come, Holy Spirit. Come, Spirit of godliness, and stir up our minds and hearts to love and serve the Lord our God all our days. ~Come, Holy Spirit. Come, Spirit of the fear of the Lord, and make us tremble with awe and reverence before your divine majesty. --Come, Holy Spirit. -Viterbo University-Book of Prayers Review for Religious FREDERICK E. CROWE Aquinas, Pascal, Lonergan, and the Spiritual Exercises In the Second Week of the Spiritual Exercises of St. Ignatius, the grace I ask for in the third prelude of the first contemplation (on the incarnation) is an intimate knowledge of the Lord that I may love him more and follow him better (§104).1 That establishes a pattern. In the next exercise (on the nativity) I make the same petition in the same form (§113). And so throughout the Second Week the grace I ask for is always the same, and is asked for in the same form.2 The aim is to know Christ and so to love him. This is in full harmony with the point that the actions of Christ we have been contemplating were performed for me; the Lord's nativity and all of his sufferings leading to his death on the cross were undergoneJbr me (§116). Love follows on knowledge: to know such self-sacrificing love calls for a return of love. Frederick E. Crowe SJ, a contributor to our pages in 1994, 1999, and 2004, is editor of The Collected Works of Bernard Lonergan. His address is Lonergan Research Institute; 10 St. Mary Street, Suite 500; Toronto, Ontario M4Y 1P9; Canada. making connections 64.1 2005 Crowe * Aquinas, Pascal, Lonergan, and the Spiritual Exercises The order from knowledge to love not only stands to rea-son and appeals to our common sense; it is also thoroughly Thomist, possibly reflecting what Ignatius learned at the University of Paris. At any rate, he could easily find this doc-trine in St. Thomas and make it his own. The will, Thomas holds, is a faculty that follows the direction of intellect. Few doctrines of his seem better established than that.3 Its position in Thomist thought is further solidified by its role in Trinitarian theology: as will follows intellect, as decision fol-lows understanding, so the Holy Spirit proceeds from the divine Word.4 No doubt the doctrine is true, central, and important, but it is not the whole truth, nor does Thomism exclude other ways of thinking on this question. One other way, especially, is nowadays coming to the fore. In current literature we repeatedly find a quotation attributed to Pascal: "The heart has reasons that reason does not know," and there has been a growing movement to explore those reasons of the heart that are not reasons in a strictly cognitional sense, and do not depend on prior knowledge. There even is a kindred doctrine in Thomas: what he calls knowledge by connaturality. The context for Thomas was the question whether wisdom resides in the intellect. In response he says that wisdom implies a rectitude of judgment, and that this rectitude can be had in either of two ways: either through the full use of reason.or through a certain connaturality with the matter under judgment. Thomas gives an example. In regard to chastity one person may have right judgment through moral science, but another person who has the habit of chastity may have right judgment through a certain con-naturality with the matter to be judged,s If we turn to Lonergan, we find him remarkably reticent on knowledge by connaturality, at least on knowledge so termed: it is missing from the indices of most of his major works. There is, however, a mention in a late lecture, where Review for Religious he says, "God's gift of his love is the cause of our knowledge of God by connaturality," and adds a reference to Aquinas.6 There is also his interview, again late in life, with Pierre Robert, where Robert brings up for discussion "knowledge of God by connaturality" and Lonergan responds: "[The knowl-edge of God by connaturality] comes about through charity. No created being provides a solid analogy (St. Thomas). There is an order: a wisdom that is sapita (savory) introduces an enlightened goodwill, which yields good practical or theoret-ical judgments.''7 But let us, like good Thomists, avoid slavery to words. Under another heading Lonergan has a full doctrine of his own that achieves the same purpose as knowledge by connaturality, that in fact includes in other terms both knowledge by connaturality and the usual Thomist order. And, because the unity of this twofold pattern could become such an important theme in the science of our spiritual life, and possibly in our practice of the Spiritual Exercises, I will try to Lonergan sees two patterns ff advance in human development, describe it in more detail and in simpler language. The thought of Bernard Lonergan may not be the simplest, but I am familiar with it, and it has the advantage of being a real fac-tor in his spirituality and his theology. The Two Ways of Human Development Lonergan sees two patterns of advance in human devel-opment. 8 I propose to see them first in their unity and con-trast, and then take each by itself. There is a movement from below upwards: from experience through understanding and judgment to decision and the commitment of love, and this is the order of the Ignatian Second Week. But there is also a process from above downwards: from love through commit- 64.1 2005 Crowe * Aquinas, Pascal, Lonergan, and the Spiritual Exercises 68 ment and judgment to understanding and enriched experi-ence. This second process gives us knowledge resulting from love, knowledge by connaturality, and it is the more funda-mental and the chronologically prior process. I believe that these two ways of development have much to contribute to a science of Christian spirituality. Do they relate also to the Spiritual Exercises? That is an intriguing question, and the pursuit of an answer is the main task of this essay. We must therefore take a closer look at Lonergan's doc-trine on each of these two ways. The Way from Below Upwards First, the order from below upwards: from experience through understanding and judgment to decision and the com-mitment of love. One simple way to see this "ordinary" way, in its elements and in their coherence, is to think of the "lev-els" of activity in a court case. There are witnesses who bring their experience to the case: what they saw, what they heard, and any relevant experience they had. There are attorneys, at least two of them, with their two different explanations of what the witnesses described; they represent the level of understanding. But understanding is a fickle instrument in the search for truth, and so, third, there are the members of the jury, who have to decide on the truth of the matter: Which attorney is right? Is the accused guilty or innocent? Finally, there is the judge, who not only presides over the whole oper-ation, but must take action, imposing an appropriate sentence or declaring the accused flee. This pattern of four steps, so sharply outlined in a court case, can often be observed in the give-and-take of family life, though there it is obscured by the chaotic flux of conversation. Somewhat more systematic than conversation and less sys-tematic than legal proceedings, this is the pattern we follow in the Second Week. We interrogate the witnesses in the way Ignatius describes: What are they saying? What are they Review for Religious doing? and so on (§107). In this way we come to understand and know our Lord better and, in response, to choose to love him and take appropriate action. In the words of the First Week, anticipating the response of the Second, what have I done for Christ? what ought I do for him? (§53). The Way from Above Downwards The way from below upwards is only half the picture. As time went on and the tableau of the two ways of development became a regular reference in Lonergan, the way from above downwards emerged more and more clearly as the way most of us live our lives. Its beginning is found in children, maybe even more than in adults. It coheres with the role of love in religion and theology. It descends from the gift of God's love through religious conversion to moral conversion, and per-haps-- though this step is more academic than spiritual-- through moral to intellectual conversion. The process from above downwards, thus briefly indi-cated, is not spelled out as fully as the way from below upwards, and so for an integral picture I have to piece together remarks from various places. My procedure is similar to what I believe prospectors for gold do: panning for nuggets and discarding the sand (though the "sand" may in this case have its own value). Lonergan starts as always with the gift of God's love. On our side there is the transformation of falling in love. One no longer is one's own. A life has begun in which the heart has reasons which reason does not know. A new world has opened up. In some kind of analogy, perhaps a rather distant one, this applies also to the Lord Jesus. We have to think of him "as developing from below as other human beings and from above on the analogy of religious development.''9 Here is a sweeping view of the process. Children are born into a cradling environment of love. The process begins in the affectivity of the infant, the child, the son or daughter, 64.1 200y Crowe ¯ Aquinas, Pascal, Lonergan, and ttse Spiritual Exercises ¯ 7o the pupil, the follower. On this affectivity rests the child's apprehension of values; as educators know, values are caught, n6t taught. On these apprehended values, belief rests. On belief follows the growth in understanding of one who has found a genuine teacher and has been initiated into the study of the masters of the past. Then, to confirm one's growth in understanding, comes experience made mature and percep-tive by one's developed understanding. One can recognize these terms as fitting into one or another o~: the four levels of human activity, but note that the experience at the end of the way down is not identical with the experience at the start of the way up. The experience at the start is rather raw material, but at the end of the circle it is experience "made mature and perceptive by one's developed understanding." Implications are many. One is the role of community. It is all-important in this process that we are born into and develop and live out our lives in a community, that our insertion into community and history includes an invitation to accept the natural process of development. In that process one belongs to a hierarchy of groups and so owes allegiance to one's home, to one's country, to one's religion. Through the traditions of the group, one is "socialized," finding that one's home is an exist-ing society. One is "acculturated," learning and accepting the values of one's group. One is "educated" to become in time a fully inserted member of the tribe or clan, and eventually a participant in the modernity that each generation must create for itself and for its posterity. (The trio of words in q~otation marks recurs over and over in Lonergan.) There are further implications. Of special impo~tfince is the healing factor. The transformation of falling in" love (domestic love, human love, divine love) is a healing',force. Where hatred sees only evil, love reveals values. In one sweep it commands commitment and joyfully carries it out. Where hatred reinforces bias, love dissolves it. We see this in our Review for Religious Catholic history. Christianity possessed the spiritual power to heal what was unsound in the imperial domain of Rome. But it was unaccompanied by its natural complement of creating, for a single development has two vectors: one from below upwards, creating; the other from above downwards, healing. Of similar importance is the factor, already mentioned, of tradition. The community receives and adds to what it has received and hands on the tradition. In this transmission, belief plays a key role. Through belief personal experience is filled out.by reports from others, one's insights are complemented by insights of others, and one's own judgments--what one has been believing from childhood or in school or in college or in university or in the press--are formed within the context of the judgments of others. These two sources of growth (personal acquisition and belief) are not in separate compartments; the two are inter-dependent, there is a symbiosis. Both begin from infahcy. But only through the second does the first take one b~yond the earliest prehistoric stages of human development. Only through the first:is there any real assimilation and appropri-ation of the second. From the cradling environment of the infant to the professor consulting the encyclopedia, our lives are filled with trust and eventually belief. Applying the Way from Above. to the Spiritual Exercises I began my .sssay with the Ti~omist pattern, from below upwards, as seen.iri the Second Week of the Ignatian Spiritual Exercises. It is a familiar pattern,, arid I need not go through it again. The application of the opposite order to the Spiritual Exercises, the process from above downwards, is, however, not so simple. 'A useful preliminary is to note a parallel between the secular and the religious, between day-to-day liv-ing and the world of revelation and faith. Here is Lonergan's position on this point. "What holds in general for self-under- 64.1 200Y Crowe ¯ Aquinas, Pascal, Lonergan, and the Spiritual Exercises Where the Second Week focuses on knowing and, therefore loving, the Third and Fourth Weel~s focus on communicqtion between persons already in lovei , standing in our world mediated by meaning and motivated by values holds also when that world is transfigured by God's self-revelation in Christ Jesus. The one revelation was made to many and thereby brought about a new type of commu-nity. For that community Christ prayed to his Father that 'they all be one.' It remains that a community is one not only by God's grace, but also by a consequent union of minds and hearts. Again, it remains that that consequent union can be troubled, disturbed, undergo an identity crisis; and the solu-tion to that crisis will be a common confession of faith."1° The present task, therefore, is to apply the process I have described to the Spiritual Exercises and to our Catholic spir-ituality. There are particular applica-tions, as when the rules for thinking with the church (§§352 -370) suppose the role of tradition. But what we seek here are applications within the heart of the Exercises, appli-cations built into their structure. We ask whether this contrasting position on knowledge and love is found there, either in the form given it by Pascal or in the Thomist knowledge by connaturality or in Lonergan's two ways of development. How do these ideas enter, if they do, into the Spiritual Exercises? My tentative answer is that they do enter the Exercises and in a way that considerably enhances our understanding of the Exercises. The Third and Fourth Weeks illustrate this most clearly. Where the Second Week focuses on knowing and therefore loving, the Third and Fourth Weeks focus on Review for Religious communication between persons already in love. That is, they presuppose love, love expressed in being with Christ, being with him in his suffering and being with him in his glorifica-tion. It is "being with" that matters. Whether we are with the Lord in his suffering or in his glory is secondary. What is pri-mary is that we are with him. Thus, although point six of the exercise on the Last Supper (§197) does not mention love, it is integral to love, a love that is grateful, a love that is a return of love. We are to ponder the way Christ suffers all these things on account of my sins (§ 197). The story is told of a mother who, on finishing her kitchen chores, went out to her child in its cradle on the verandah. She closed her eyes and sat there. There were loud voices next door, but she did not open her eyes t

Issue 44.2 of the Review for Religious, March/April 1985. ; Provincials as "Cultural Revolutionaries" The Community Prayer of Religious Lay Associate Programs Volume 44 Number 2 ° March/April, 1985 R Evmw ~:OR R r:LIGIOUS (ISSN 0034-639X), published every two months, is edited in collaboration with the faculty members of the Department of Theological Studies of St. Louis University. The editorial offices are located at Room 428; 3601 Lindell Blvd., St. Louis, MO 63108-3393. R~:vl~:w FOR RELiGiOUS is owned by the Missouri Province Educational Institute of the Society of Jesus, St. Louis, MO. © 1985 by R EV~EW FOR R ELtG~OUS. Composed, printed and manufffctured in U.S.A. Second class postage paid at St. Louis, MO. Single copies: $2.50. Subscription U.S.A. $10.00 a year; $19.00 for two years. Other countries: add $2.00 per year (postage). For subscription orders or change of address, write REVIEW FOR RELIGIOUS: P.O. Box 6070; Duluth, MN 55806. Daniel F. X. Meenan, S.J. Editor Dolores Greeley, R.S.M. Associate Editor Iris Ann Ledden, S.S.N.D. " Review Editor Richard A. Hill, S.J. Contributing Editor Jean Read Assistant Editor March/April, 1985 Volume 44 Number 2 Manuscripts, hooks for review and correspondence with the editor should be sent to REvl~:w voR RELIGtOUS; Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108-3393. Correspondence about the department "Canonical Counsel" should be addressed to Richard A. Hill, S.J.; J.S.T.B.; 1735 LeRoy Ave.; Berkeley, CA 94709. " Back issues and reprints should be ordered from R EVlEW FOR R ELIG~OUS; Room 428; 3601 lAndeR Blvd.; St. Louis, MO 63108-3393. "Out of print" issues and articles not published as reprints are available from University Microfilms International; 300 N. Zeeb Rd.; Ann Arbor, MI 48106. Transformations in Religious Commitment .Patricia Wittberg, S. C. Sister Wittberg teaches sociology at The College of Woosier; Wooster, OH 44691. Her previous article in these pages was "Sociology and Religious Life: Call for a New Integration" (Novem-ber/ December, 1983). It has long been obvious that the post-Vatican II period of experimentation and renewal has been marked by .a precipitous decline in the numbers of religious men and women--reflected both in fewer entrants and in a massive exodus of current members. Some observers have attributed this to the perni-cious effects of the reforms themselves,t others to the failure 6f congregations to enact even more reforms, or to enact them more quickly.2 Which of these assessments is more accurate has recently resurfaced as a point of debate, for the shrinkage of communities and their increasing median age were specifically Cited by Pope John Paul II as reasons for the current study of American religious. In this article I hope to explore the role of group commitment mechanisms in the retention or loss of members in religious orders. Two concepts which will be useful in this endeavor are "intentional com-munity" and "association." An intentional community may be defined as a group of persons living together on a more or less permanent basis, who voluntarily surrender control Over some choices which are normally considered private (the focus and means of sexual expressio.n, choice and schedialing of. work, property ownership;and so forth) for the sake of establishing a whole new way of life. Intentional communities call for more commitment than do. other groups, demanding the investment of one's self as well as one's resources of time, money and talents. This investment, ideally, is not shared with other competing organizations, but belongs to the intentional community alone. In contrast, an association is a group of persons who have invested a certain 161 162 / Review for Religious, March-April, 1985 amount of their resources in the attainment of some common goal or Objec-tive, but who retain more personal autonomy and competing loyalties than would be possible in an intentional community.3 It is the contention of this article that some religious cong~regations--or at least a portion of their members--are moving from an intentional community model of group commitment to an associational one. This transition involves a fundamental change in the character of those religious orders that attempt it, and an examination of what this transformation entails is, therefore, essential. As an aid in our research, we might apply several very good sociological investigations of intentional communities such as the nineteenth-century Shakers and the Oneida Community, or the Bruderhof, a twentieth-century Hutterite group in New York.4 Which of these groups made similar transitions from intentional communities to associations? What happened to them after-ward? How did other intentional communities retain their original commitment structure, and what were the consequences of this retention? The Role of Common Ideology In her study of nine successful nineteenth-century communes (i.e. those that had lasted longer than one generation), Rosabeth Moss Kanter listed the problems that an intentional community must resolve in° order to survive. Steps have to be 'taken to insure that the work necessary for economic self-suf-ficiency (gr.owing food, making craft items for sale, and so forth) is done, that decisions are made to everyones' satisfaction, that close,.f~lfilling and non-ex-clusive relationships are established among members, that new members are recruited and socialized, and that individual uniqueness and autonomy are expressed in a way not destructive to the unity of the group. The self-renuncia-tion involved in these tasks raises the possibility that some individuals will be tempted to withdraw from the community if its demands get to be "too much." To avoid this danger, the members must be encouraged to share a common ideology or world myth that would make them want to subordinate their personal interests to those of the community as a whole.S Once internalized, the group's cosmic myth infuses all of a member's actions with meaning and directs them toward the common goals: I feel that if I have overcome my tendency to return an angry word when a Brother has spokento me, I have resisted the evil spirit. 1 have struck a blow for winning back part of the universe for God Almighty.6 In general, those who study intentional communities agree that groups which are able to maintain their common world view will survive, while those which fail to do so will disappear. The profusion of competing ideologies in twentieth-century America makes this especially difficu!t. As long as the .origi-nal founder of the group is ~alive, his or her charismatic presence, may be enough to maintain the cosmic myth. Howex~er, the founder may lose this charisma over the course of the years, or may die. Intentional communities that are successful in weathering the crisis of their founder's death or fall from Transformations in Religious Commitment / 163 grace are those which have evolved additional, supplementary techniques to foster their sustaining ideology. These usuall~ include common ritual and traditions, common work and recreational activities, boundary maintenance, self-renunciation and sacrifice. Common Ritual and Traditions Sociologists since Durkheim have recognized the importance of ritual celebrations in uniting a social group. As Kant'er expressed it: These rituals both express and reinforce jointly-held values, and represent ways ~f coming together as a group, of feeling closer to One another. For this reason, group rituals are often the most significant and important aspect of community life to members, for it is here that the higher, transcendent meaning of living in utopia is affirmed .7 Successful intentional communities evolved a set of rituals around almost every event: All important occasions in the Bruderhof are marked by a love meal .The dining room tables are arranged in a horseshoe, spread with white tablecloths and specially decorated; the dining room is lit by candles . Everyone gathers outside before the meal. TheY sing songs and walk into the room together.8 Pentecost. is especially important . A huge fire is lit which is the symbol of the burning up of the old and the hope of the coming of the new? These rituals ma~ enact the central aspects of the communal ideology, or they may have more seemingly trivial meanings. The important thing is that, by the regular and frequent group performance of the ritual, the underlying ideology which gives meaning to, the entirety of group life is reaffirmed. Togetherness in Work and Play It is also necessary that the members of an intentional community become emotionally attached to each other as though they were members of one family. Indeed, as Kanter remarks, family terminology such as "Brother" or "Sister" is Often deliberately used to refer to one's fellow group members,t° The development of this familial attachment is facilitated in many groups by requiring that everyone work together at the same limited number of tasks, rather than allowing members to leave daily for eight hours or' more of work outside the community. Common recreational activities also strengthen group family bonds: Perhaps the most memorable thing about the Bruderhof is the singing . There is a song for every mood, every event, every occasion. There are winter songs~ summer songs, morning songs, evening songs, folk songs, love sofi,,gs, birthday songs and wan-dering songs . The singing itself is beautiful and mowng, with effortless three- or four-part harmony on every song.t~ Eating the main meal, or all the meals, ~ogether can also serve a unifying purpose. As would be the case with any family, the more frequent and all-encom-passing the contact among group members, the more intense their mutual 164 / Review for Religious, March-April, 1985 attachment is likely to be. Intentional communities that are scattered over several locations must get together very often in order to keep their union alive, Zablocki remarks that the three American Bruderhofs both visited and inter-changed residents frequently, and also ran up large telephone bills in calls from one hof to another. A reverse side to this emphasis on family style unity ~equires that steps be taken to root out particularistic attachments which might otherwise lead to division within the group. Historically, monogamous marriage has been a barrier to the full unity of an intentional community, for it establishes compet-ing loyalties in the members. As both Kanter and Coser point out, intentional communities have usually encouraged either celibacy or promiscuity as alter-natives.~ 2 Another frequently used tactic is to discourage "too-close" friendships that shut out the rest of the members. Boundary Maintenance In addition to building up feelings ,of mutual attachment among members and ritualizing the group's unifying myth, care must also be taken to'isolate the community from those aspects of American society which embody competing ideas, attachments and values. Limitations are accordingly established on con-tacts with butsiders (including, especially, non-group parents and siblings of members). In the Bruderhof, most members rarely left the community, and even television watching was done infrequently:" ~ Great care is taken to see to it that the children never h.ear visitors, delivery men or other outsiders say a dirty word. Play with neighborhood children is discouraged. The adult members seldom retain membership in any outside organization, and at one time even their mail was censored and their newspapers and magazines were checked for objec-tionable material which was clipped out,t3 A sense of we/they is deliberately fostered, and the community is Often tbld that it represents a higher, purer way of life which must not be polluted by contact with the uninitiated. ~ An effective way of reinforcing the distinction between in-gro~]p and out-gi'oup is the wearing of distinctive clothes by community members?4 Still another is their development of a distinctive vocabulary to refer to particular activities or at'titudes?5 Finally, it is a good idea if the intentional community can become as "'institutionally complete'~ as possible, so that it depends very little on the outside world for goods and services. This is especially true in the area of education. Many intentional communities attempt to educate the children of their members in separate schools, in order to keep them from any polluting contact with the dutside world: Adult members who desire to add to their education may be forbidden to do so, or limited as to the institutions they are permitted to attend. The Death and Rebirth of the Self A powerful technique for internalizing the world view of an. intentional community is to die to one's old identity and to be "reborn" into anidentity Transformations in Religious Commitment conferred by the group. The Bruderhof novice is. isolated from his past and from his distinctive roles in the out-side world. A woman with psychological training was criticized every time she discussed Something in psychological terms: She was told that this was going to be a major barrier for her to overcome. She was also not allowed to have very much contact with a Sister who had gone to graduate school with her. A woman with an exceptionally beautiful voice was in the habit of bursting into song while sitting alone out of doors or at work. The community made her stop this in order to chastize her ego . Weakening the identity is furthered by the deprivation of choice . The commu-nity decides for [the member] what work he shall do. He has, at least after taking the novitiate, no money of his own. He must ask even for simple necessities like toothpa, ste =. or shampoo.!6 This loss of identity begins ~vith the new member's assumption of his/her guilt and individual worthlessness, often helped along by required self-criticism sessions. Once their old identities are renounced, the individuals receive their entire status and a new sense of worth through the group. A member may, in s6me groups, even receive a new name as a symbol of his/her'new self. With this new source of status and sense of self-worth; as Kanter states, one's self-esteem-depends on unswerving commitment to the norms and values of the gl'OUp.17 Sacrifice A final activity which can be used to deepen a group's commitment to its underlying ideology is to require some sort of sacrifice, When living out the intentional community's world view requires the renunciation of sex .or personal adornment and the adoption of a generally austere lifestyle, the value and sacredness of the cosmic myth is enhanced.18 Members actually find a great deal of joy in undergoing the privations, and often miss them when life becomes easier: That was one of my ti'oubles, giving up clothing. Certain skirts. One velvet skirt 1 had [laughing] oh, how 1 loved that velvet skirt! [Q~ Why did you have to give it up?] Well . we were made to feel., that you shouldn't want something particularly pretty and that looked well on you, that compliments you. This was pride . In order to belike God would wish you to be, you would give up these things. Well, 1 remember 1 struggled withthis and finally one day I was able to march over with a few of these things and my velvet skirt. And I just felt, when I expressed this to [the Housemothers] they rejoiced with me.~9 The Latent Danger in Successful Survival Mechanisms While the five~ mechanisms described above do strengthen the common ideology that had first drawn the members together, they can sometimes become so successful in themselves that the original vision becomes,secondary. The traumatic prospect of !osing all of one's friends may .be sufficient to persuade a doubting member to remain in the community even if he/she no longer ascribes to its worldview. The common pooling of economic goods may strongly discourage a member who has had no occasion for the personal use of money for years from leaving and having to find a self-supporting job.29 166 / Review for Religious, March-April, 1985 Others, who have not read a newspaper or watched television for several years, may remain in the community because they feel unable to, cope with the unfamiliar outside world.2! Thus, with the passage of time, it may be debatable whether members truly believe in the founder's worldview, or whether they remain because they fear what would happen to them if the~ left~ To avoid this loss of fervor, attempts may be made to rekindle the primal emotional commitment to the group's worldview. Many sociologists have pointed out, however, that unity based solely on emotional feelings is noto-riously ephemeral. Most groups tend either to evolve into a cornmunity based primarily on socially-integrative mechanisms, or else gradually to relax into a looser association in which "members regain virtually full personal autonomy and the commune becomes a cooperative venture in support of its members' individual self-interests. Many of these latter types last for two or three decades, but rarely are they able to produce a second generation."~2 Reflections and Applications The research quoted above has obvious implications for religious life. The integrating mechanisms used by the successful communal experiments strongly resemble certain practices followed, today and in the past; by many religious communities. Furthermore, sociologists who have studied intentional com-munities stress that such value-reinforcing techniques are indispensable if a group's unique world view is to be preserved in the face of the competing values of American pluralistic society. Religious congregations who wish to remain intentional communities without the aid of common ritual, the limita-tion of members' apostolates; boundary maintenance and sacrifice are doomed to failure. Use of these techniques, however, risks the usurpation of the cosmic myth itself. This paper began by contending that some religious communities are responding to this dilemma by abandoning the model of the intentional com-munity altogether and moving toward the less-demanding "associational" model of commitment. Individual religious today often work and live sepa-rately, and come together only periodically foi- prayer or discussion meetings. Whereas intentional religious communities had to adhere to geographical lim-itations in order to preserve their unity (with congregations restricting their members to a particular diocese or a given set of schools or hospitals), the looser associations might be based on some common interest (e.g., social justice, nuclear disarmament, or charismatic prayer forms.) Models for this might be groups such as Pax Christi or NARW, whose members are'.building links of mutual acquaintance that span the continent. Future historians of religious life may see this movement toward association as a radical redefinition, led by the Spirit, of what "religious life" means. Such redefinitions are not new to the Church. Each of the major traditions of religious spirituality--the Benedictine monastics in the fifth century, the mendicant orders in the twelfth, the Jesuits and the Daughters of Charity in the. Enlightenment era--are the Tkansformations in Religious Commitment results of similar communal adaptations to.societal changes not addressed by previous forms of religious life.23 In this way, the Holy Spirit moves and breathes in the Church, and the trend toward looser associations in place of intentional communities can simply reflect the results of prayerful discernment of God's call to a new dimension of service. As was the case in other times of redefinition, the new wine may not fit in the old wine skins. If a congregation chooses the associational model of commitment, therefore, it is necessary to reexamine what, if anything, the evangelical counsels would mean in this new context. Opening the group's membership to married couples may be feasible, since the competing loyalties of marriage would not be as detrimental to these new, less-demanding associations as they had been to the more intense forms of communal living. In fact, since the newer types of association will not provide the emrtional ties and feelings of familial attach-ment which the intentional community had, more and more of the original members may welcome the opportunity to marry and yet to remain in the congregation. The vow of poverty would then have to be reevaluated in the light of providing for members' children, or if members were expected to rent their own apartments and keep their own bank accounts. The congregation would also have a lessened mandate to require obedience from individuals who had competing job or family obligations. With their unifying worldview less carefully shielded from outside influences, members, might refuse to " comply with requests from the congregation, if these infringed excessively .upon their own freedom. There are several dangers in choosing a less intense type of communal commitment. The congregation will risk breaking up completely as its members are distracted by new loyalties: as Zablocki pointed out, few such organizations survive more than two or three decades:22 Also, Canon law (and the I.R.S. !) may not consider these new forms of community living to be tr~uly religious life. The legal ramifications of this have to be explored by both civil and canon lawyers. Loss of tax-exempt status may imperil some of an associa-tion's ministries; loss of canonical status may result in less support'from the institutional Church. Another extremely important question is whether or not an association of religious will be perceived as essentially different from groups devoted to transcendental meditation or saving the whales. Potential members may well question why they shouldbother joining at all, should the association cease to present a distinctive witness to the rest of American society. Finally, an association will not serve as the sole, or even principal, provider of the affilia-tive needs of many of its members: as mentioned above, combining marriage and membership may be the more desired option. For a woman religious over forty, hrwever, the "freedom" of association members to marry may seem a cruel joke in a society where an unbalanced sex ratio and the attraction of men to youngei~ women renders the likelihood of her marriage extremely improba-ble. 24 To compensate for the emotional closeness which her former intentional community can no longer offer her in its new associational form, such women 161~ / Review for Religious, March-April, 1985 may find themselves clinging to family members for support, or, :increasingly, isolated and alone, In the face of the dangers of associational commitment, many religious may feel that there is still a place for the intentional community lifestyle in providing ministry and witness in the Church. If the research on previous intentional communities is to be believed, however, it is impossible to maintain such a lifestyle without integrating practices to strengthen the members' com-mitment. Religious orders that elect to retain or readopt the traditionM prac-tices which had so effectively united pre-Vatican communities will face their own set of dangers. The .tendency, mentioned in the preceding section, for these practices to become sufficient in themselves, and to displace the ideals they were originally designed to protect: will still exist. It was precisely this displacement, of course, which had sparked the post-Vatican movements to return to the spirituality of one's founder in the first place. In addition, prac-tices such as isolation from the outside world and self-renunciation rituals have become suspected of destroying members' personalities and mental health. Communities adopting or retaining these techniques will have to deal with charges that they are fostering immaturity, personal dependency, and other psychological ills.25 A Third Alternative Religious life appears to be trapped between the Scylla of a psychologically-destructive intentional community which tends to become an end in itself, and the Charybdis of an ultimately unstable and gradually co-opted association. A third alternative, however, may be possible. Efforts could be made to use the insights of the research quoted here in constructing integrative mechanisms more adapted to late twentieth-century American culture, taking steps to insure that these mechanisms remain valued means to maintain the founder's char-ism-- absolutely necessary in a group of s6cia!ly dependent human beings, but open to change and replacement lest they become ends in themselves. A congregation at.tempting this alternative would first of all sponsor workshops, seminars and weekends (parallel to the psychologically-oriented conferences on mid,life crisis, burnout, and so forth) which would sensitize its members to' the fundamental necessity of ritual, "common times" of togetherness, and other techniques of group unification and identity affirmation. Particularly ~successful techniques developed or discovered by onegroup might be shared with other groups within or outside the congregation. Policies would be enacted ¯ .by the General Chapter requiring that a certain minimal number of these practices be chosen and implemented by members living in a local house, a city or a region. The leadership of the congregation would need to be empowered to call to accountability those members who persist in isolating themselves from the community. The dilemma of how to avoid the disintegrating effects of diversified minis, tries--while keeping their benefits of individual personal growth and flexible T~ansformations in Religious Commitment response to social needs--would also have to be faced. Once the membership and leadership of a congregation were sensitized to the pressures and competing loyalties that inevitably devolve upon any member who accepts a remote or a nontraditional ministerial position, steps could be taken to minimize these effects. The member might be required to return to the congregation during the summer, for example, to engage in the work onlyfor a limited number of years, or to live with congregational members even if not working with them. The role of sacrifice in uniting a community may also provide possibilities for creative~exploration. Periods of congregational service, whether in leadership or in supporting roles, might be one form of sacrifice; budgetary cutbacks to support Some congregational work among the poor might be another. In any event, religious congregations which wish to remain intentional communities, and .yet avoid the traps into which such communities have fallen in the past, must develop the sociological sophistication to choose the integrating mecha-nisms most suited to their needs and those of their members. Individuals must be encouraged to study and research these techniques; degree programs and summer institutes need to be established to make this possible. Conclusion The dichotomy between intentional community and association which has been developed in this paper marks, in reality, two poles of a continuum along which' most religious communities currently exist. In the ongoing process of moving back and forth between these poles, not all bfa congregation's members are likely to agree, either on the degree of intentional community that remains appropriate for their charism and ministry, or on the customs and practices to be used in achieving it. Communities may even.decide to divide, formally or informally, into subgroups according to the intensity and style of the integrating practices they desire. Wherever on the contihuum~a congregation ultimately finds itself, to the extent that elements of an intentional community are pres-ent, mechanisms will have to be developed in order to safeguard its unity against outside pressures. To the extent that the group resembles an association, the problem of reconciling the affiliative and emotional needs of the individuals with continuing and active membership in the congregation will have to be faced. There is undoubtedly room in the American church for varieties of religious life which exhibit many different degrees of communal or associational com- " mitment. This article has argued, however, that it is extremely dangerous for the ministerial effectiveness and the very existence' of a congregation not to recognize and choose freely the type of commitment proper to its founder's charism in the late twentieth-century United States. Only by realizing and acknowledging the strength~ and weaknesses inherent in the type of commit-ment they have chosen--which presupposes that they know which one it is---can the strengths be emphasized and the weaknesses minimized. This paper is a call for the integration of previously ignored sociological insights 170 / Review for Religious, March-April, 1985 into the self-study of American religious communities. For some, their very survival may depend on it. NOTES ~James Hitchcock, ~Vocations Holding Up in Traditional Communities" in The Catholic Uni- ¯ verse Bulletin, Cleveland, July 6, 1984, p. 10. * 2Sara Harris, The Sister: The Changing Role of the American Nun (N.Y.: .Bobbs Merrill, 1972), pp. 137-8. 3Benjamin Zablocki, Alienation and Charisma (N.Y.: Free Press, 1980), Chapter 6. 4Sources for my informa[ion on these groups include the following: Rosabeth Moss Kanter, Commitment and Community (Cambridge, MA: Ha~rvard University Press, 1972), Lewis A. Coser, Greedy Institutions (N.Y.: Free Press, 1974), and Benjamin Zablocki, The Joyful Com-munity (Chicago: University of Chicago Press, 1980). ~Bennett M. Berger, The Survival of a Counterculture (Berkeley: University of California Press, 1981), p. 124. 6Zablocki, p. 29. 7Kanter, p. 47. 8Zablocki, p. 39. 9Zabl~cki, p. 52. 10Kanter, p. 46. tlZablocki, p. 47. t2Kanter~ p. 44; Coser, p. 31. ~3Zablocki, p. 172. t4Kanter, p. 84; Zablocki, pp. 129-30. ~Kanter, p. 84; Zablocki, p. 259 ~6Zablocki, p. 250. tTKanter, p. 103. ~SKanter, p. 76. tgZablocki, p. 185. 20Kanter, p.80; Zablocki, p. 281. 2tZablocki, pp. 282-3. 22Zablocki, Alienation and Charisma, p. 289. S¢ also Herbert Schmalenbach, "The Social Category of Communion." 2JJoan Chittister;~ O.S.B., Women, Ministry and the Church (Ramsey, N J: Paulist Press, 1983) ¯ p. 28. 24Tish Sommers, "The Compounding Impact of Age on Sex,, in Ovil Rights Digest, Fall, 1974, pp. 2-9: ~sZablocki, Alienation "and Charisma, p. 325. Jonah and the Vine M. Basil Pennington, 0 C. S. 0 No stranger to these pages, Father Pennington continues to reside and write in St. Joseph's Abbey; Spencer, MA 01562. The nineteenth century was a great time for religious life. At its opening, empty and ruined cloisters stood everywhere in Europe, the fruit of the Pro-test~ nt Reformation and the French Revolution. By the end of the century not only had many of these ruins" been restored with the renewal of the ancient monastic and religious orders but many new religious institutes had come into being: With the opening of the twentieth century these institutes were stretching out to all parts of the world calling the whole human family to spiritual rebirth and renewal. Then suddenly their spirit ~ seemed to really catch on, and the King of Nineveh rose from° his throne and called all to renewal--good Pope John called down the Holy Spirit in a new Pentecost for all humankind. It was disconcerting. Not only had the institution that was to be called to renewal taki~h the lead, but the Spirit seemed to know no bounds. There was a great spiritual renewal among the other religions of the world, and soon spiritual masters from Hinduism and Buddhism were within what we once considered our enclave, calling forth our young men and women, our.prospective members. ¯ The Lord had given us our consoling vine. It shot up overnight. Remember the burgeoning novitiates after the Second World War, the great novitiate buildings we put up in the fifties and sixties--the ones that stand empty now or serve as .conference centers, or which our Buddhist and Hindu brothers and sisters have taken off our hands? Our vine was suddenly cut down. And we sir on our hill, in our little shelter (our new social security benefits?) and gnash our teeth, or we try to keep on doing what we were doing before, with little of the means and less of the fruit, because we are always more and more out-of-date. ¯ Well, not all of us, maybe, but how many of t~s? 171 172 / Review for Religious, March-April, 1985 One of the things we can note in the closing lines, of the Book of Jonah: as God calls him to universal compassion there is in him no breath of conversion. He who had called others--so successfully to conversion, himself will not convert. He sits there in his bitterness. We who have so successfully called the Church and the human family to spiritual renewal have we ourselves ~heeded the call of the Council to true spiritual renewal? Or have we just tried some "adaptations" and .now in our bitterness blame them for our present plight. The publication of the new Code of Canon Law offers us an opportunity to be again confronted, rather directly and concisely, by the message of the Second Vatican Council: a call to religious to be religious. (Religious comes from the latin word: religo, to be bound again bound again to God, most intimately.) The opening canon in the section on religious tells us that our life is for those "who follow Christ more closely under the action of the Holy Spirit"; it is a life ."totally dedicated to God who is loved most of all . dedic~ited to his honor, the upbuilding of the Church and the salvation of the world" (Canon 573). It is "through charity to which the counsels lead that [we] are joined to the Church and its mystery in a special way" (Canon 573). When the code comes to speak of the obligations of religious it states first th'at "religious are to have as their highest rule of life the following of Christ as proposed in the Gospel" (.Canon 662). Then it goes on to state that "contem-plation of divine things and assiduous union with God in prayer is to be the first and foremost duty of all ~religious" (Canon 66.3). When it comes to speak about novitiate formation, it says not only that "the novices are to be led to cultivate human and Christian virtues . to be prepared to cultivate the worship of God in the Sacred Liturgy . to be instructed to read and meditate on the Sacred Scriptures" but also "to be instructed to contemplate the mystery of salvation" (Canon 652): Conte~mplative union with God is for all religious, and novices are to be effectively taught how to open their lives to the contemplative dimension of prayer and life. There was a very interesting developmen~ at the Second Vatican Council (P, ope Paul insisted constantly that the'Code of Canon Law is to be but the practical implementation of what the Spirit had said to us in the Council--a ¯ call to constant renewal). At the first session a long treatise on religious life was offered to the Council Fathers, some one hundred thirty pages. The commission was told to boil it down. They returned to the second session~with thirty five pa, ges. Again, the word was to boil it down. At the third session the Fathers found at their places a brief document of nineteen propositions, very much what we have, with a couple of added paragraphs on monastic life. This,new schema had a very long fo0tnote--almost half as long as the whole text. In this footnote the writers explained that the threefold distinction in regard to religious life that had come into common use from the teaching of Aquinas and was found even in Pius Xll's Humani generis, namely active, contemplativ~e, and Jonah and the Vine / 173 mixed, was not to be retained. There could be no such thing as a simply active religious life. All religious, by the very nature of religious consecration through religious profession, were called to contemplative union with God. Some were. to:be "mere" contemplatives." Others were called to pass on the fruits of their contemplation in apostolic ministry. This very significant shift, a real call to renewal, has been largely~ missed. The code spells it out very clearly. Will we hear? We can continue to sit apart in our pathetic little structures and bewail the fact that no one is paying any attention to us any longer, and leave renewal to ,:the laity, the hierarchy, and the clergy--and to the other religions! We can watch creative, new !ay ministries take on our former missions--in itself not a ¯ bad thing at all. We can watch our most promising youth, who really want to do something to make a difference in a world that is hell-bent on global destruction, respond to the call of the great swamis and roshis who practice what they preach, and of the new prophets who have caught the universalist vision and call for global.unification--perhapsnot such a good thing. But the reality of it all is that we, the sons and daughters of the Book, have, in the intimate revelation of God in Christ and in the empowerment of the sacred tradition and the sacramental life, so much more to bring to the human family. It will only I~e when we teach the fullness of the call of the Gospel, so powerfully re-enunciated in the Second Vatican Council, and actually live what we teach, that we will be credible and effective and attractive--in the right sense of that w.ord--again; The great progenitors of the Second Vatican Coun-cil were, first, John Henry Cardinal Newman, who reminded us that doctrine-- and all else in a living Church--keeps on developing. Hence, we cannot stop with Vatican II, but before we advance beyond it, we have at least to get what it has given us. Can we honestly say we have really absorbed the teaching of the documents of Vatican I19. Certainly I can't, and I have been working with them steadily for over twenty years! Second was Teilhard de Chardin, whose call was ~to a new level of consciousness that integrated the whole of creation, centering all in the heart of Christ; in the awesome power of Divine Love that was poured out in our hearts in the Holy Spirit who groans within us to be free to do mighty things in and through us: things of prayer and worship, things of empowerment and life. Have we heard Newman and Chardin? Are we stretching to keep develop-ing, and expanding our loving concern and our creative vision to the whole of. the human project, the divine creative project? Sad to say, not a few monasteries, not a few religious'institutes look a bit like Jonah on his hill, under his little structure, with his wilted vine lying prone across the opening. Elderly monks and religious seem to be saying: "Enough! I won't begin anew. I have done enough. Let it die with me. After all my years ¯ of service they rush on to new things and take no notice of all I have done." Maybe the younger religious don't realize it, but the charism of the com-munity, that precious gift to the Church and the human family, is incarnate in 174 / Review for Religious, March-April, 1985 the seniors. However, can we blame the younger ones (who are often all too few or even non-existent), those in whom the call to share this same charism is awakening,if they do not see it when the seniors allow it to be hidden under the bushels of structures and attitudes that do not let its light shine forth? The Second Vatican Council, or rather the Holy Spirit speaking through the council, asked us to bring this precious heritage into confluence, or we might even say confrrntation, with the signs of the times. Sure, that is going to cause upheaval or at least unrest and some tension. But what is the alternative? To sit with Jonah in our shack and groan? Renewal .is going on among the laity. They are taking on many of the tasks and missions that ~religious have done so well. And perhaps they are even doing them more effectively in a secular world. Renewal is going on among the Eastern religions and their renewed "religious," the swamis and gurus and roshis, seem to be more effectively serving, and attracting to their ranks, the fine young people who used to enter our novitiates. (How often when standing listening to an impressive young TM teacher or an EST seminar leader or a "Moonie" who has just earned his PhD at Harvard, have I thought to myself: this young man would surely have been a Jesuit in the pre-Vatican II days.) ~ Are we going to watch all this as passive spectators, cheering it on, or worse, lamenting over it? Or are we going to be open to the spirit of Newman and Chardin, adapted to our own particular charism, a priceless gift of God to the Church, and take full part in the tremendous spiritual renewal of our times which we in,great part are responsible for inaugurating? Even if there is a wonderful spiritual renewal taking place in many corners of our society and our globe, they are still just corners. Depressing, competi-tive, greedy materialism is the rampant reality. Millions and millions still are not in touch with the spiritual dimension of their being, and know only ultimate frustration. There is plenty of work for us all. The new code says our consecrated life is to be "an outstanding sign in the Church--and beyond--foretelling the heavenly glory" (Canon 573)--giving to the human person something big enough to call him or her forth fully, and to make life truly worthwhile. This is our call. And so--what now? Provincials as "Cultural Revolutionaries": The Role of Provincial Superiors Today Gerald A. Arbuckle, S.M. Father Arbuckle has become a more frequent and influential contributor to our pages of late. The present article continues his study of government in religious communities considered under particular aspects. His earlier study, ~General Government: Its Leadership Role Today" appeared in the November/December issue of 1984. Himself a member of his congregation's General Administration, Father Arbuckle resides, and may be addressed, at their headquarters: Padri Maristi; Via Alessandro Poerio 63; 00152 Roma, Italy. ~nnovation is at the heart of survival and growth. Without innovation in response to rapidly changing conditions, human groups stagnate and die. This is true of business firms, of local and national economies. It is also true of religious ~ongregations, of provinces within the congregations.l Religious exist to serve the Church. They are to be concerned not just for the survival of their own province and congregation, but in particular they are primarily oriented to spearhead pastoral and spiritual growth within the Church. They are to be specialists in innovation: "Their whole lives are dedi-cated to God's service." Religious are to show forth "boldness of initiatives."2 In quite expressive language, the document Mutuae Relationes emphatically insists on the innovative role. of religious:~ there is need "to devise new, inge-nious, and courageous ecclesial experimrnts under the inspiration of the Holy Spirit . A responsiveness rich in creative initiative is eminently compatible with the charismatic nature of the religious life."3 Innovation is the generation, acceptance, and implementation of new ideas, pastoral methods or servibes, whatever can help develop within ourselves and in others the kingdom of God. Application and implementation are at the core of this definition; it involves the ability to change or to adapt.4 Easy enough to define innovation. But how does innovation take place? What role do major superiors, especially provincials, have in stimulating change? 175 176 / Review for Religious, March-April, 1985 This paper is an attempt to answer these questions. I propose to approach this key topic by: -summarizing recent management studies on how innovation takes place; -summarizing relevant research conclusions of applied anthropology; -applying these insights to the role of provincials within religious congre-gations. I believe provincials today face challenges,that their predecessors rarely confronted prior to Vatican II. They are called to be change-agents within their congregations; in fact, I believe the future of their congregations might well be said to rest in their hands. But, through no fault of their own, they often do not know what to do. If they do know what to do, they often do not know how to go about stimulating innovation. Japanese and American Business Cultures During the world's tough economic years after 1978, the picture on either side of the Pacific Ocean was remarkably different: soup kitchens in Detroit contrasted vividly with an apparent freedom from economic depression in Japan, where business firms exported more and mo?e the things that Ameri-cans made once upon a time. Some people almost in a fit of hysteria have called for more protectionism against the "Japanese m~nace." Saner minds, however, do not blame the Japanese or the tardiness of the American govern-ment to build trade barriers, but they blame the limitations of America's managerial culture.5 Recently I noticed a bank advertisement in O'Hare air-port, Chicago, which stated: "In Chicago, nothing takes off faster than a Good Idea." This is not as accurate as it should be, simply because the Ameri-can culture at large, and the management sub-c.ulture, are not as conducive and supportive of innovation as is the Japanese cultural system. Several man-agement experts, therefore, have concentrated their research not so much on the psychology of industry or business management, but on the anthropology of culture and culture change in relation to business action.6 By culture we mean that network of common meanings ~and values that is deeply rooted in the corisciousnessiunconsciousness of a group of people. This network gives life to distinctive structures and institutions, myths and symbols. The symbols of a people have many.meanings that are deeply real to those who share them; they give people a sense of identity, security, purpose. But since they are derived so much more from the heart than the head they are difficult for outsiders to grasp and describe. What are the significant differences b~tween the two business cultures? There are two key variables the individual or potential innovator and the group--and both are given different emphases in the two cultures. Both cul-tures stress the importance of change-agents or innova!ors, that is of people who are gifted with the "art of anticipating the need for, and of leading, productive change."7 In Japanese culture, innovators evoke change in and through the harmonious support and active participation of the ~roup. L~yalty Provincials as "Cultural Revolutionaries" / 177 to one's group is a most respected personal attribute. The culture emphasizes harmony not for the purposes of maintaining the status quo but for innovation. Group leaders know this and hence concentrate less on the task of production than on thee growth of good relations, morale, value~ that support .innovators within"the group. The innovators themselves do not seek to stand outside the group; they recognize that only through the active support and participation of the group itself will the ideas be implemented) But in Western business culture, reflecting the broader culture of the society, group leaders tend to stress the productive task to the neglect, of group mainte-nance activities. Theoretically there is an assent to the need for building a supportive innovative culture, but "American managers don't quite realize that what they are creating requires a lot of energy and attention from them to sustain."9 The Western culture, and in particular the American way of life, gives vigorous support and status to independence, to being "a rugged individualist." The American West may have been built by thousands of"rugged individuals spread over the vast frontier. But millions of lone rangers employed under a few thousand cor~porate roofs may not much longer prove workable."~° In this system the rugged individual, the would-be innovator or change agent, must struggle and battle alone to prove the. value .of his or her insight. The group is assumed to have what .really adds up to a negative or opposition, role. The individual, as it were, stands outside the .group; the group is not assumed to have any substantial role in helping to stimulate the innovative idea or in participating in .its implementation. In the Japanese culture the innovative idea can tr.uly be said to be the group's, though articulated at first by a particular person; .in American, or Western cultures in general, that is not the case. The consequence for Western economies of course is unfortunate. It generally takes an extraordinarily tough individual to sustain his or her enthusiasm in the face of constant passive or open opposition. Little wonder that managerial researchers complain about the deadening restraints on innovation in Western business cultures. The firms that are notably successful today in America are precisely those where the leadership recognizes that the primary task is to clarify, articulate and insist on key values: quality goods and setA, ices,: the participation of all employees in, discovering .and supporting people who have new ideas for the maintenance of quality. This task of leadership is a tough assignment. If it fails, then the business culture becomes stagnant, oppressive of innovators and new ideas.~ So, if American (and Western) businesses are to become truly competi-tive. with, Japanese enterprises, their leaders must become and remain cultur~al revolutionaries. Then the advertisement at O'Hare airport will be accurate! Innovation and Innovators: ~nsights of Applied Anthropology . Anthropologists in general have the reputation of always aiming to preserve what is traditional. If they do take that approach, it is because the' general thrUst of socio-economic development programs, particularly in Third World 1711 / Review for Religious, March-April, 1985 countries, has been in the direction of what an expert on fisheries once called "bulldozing the tropics into civilization.''~2 In the 1960s and 1970s (to a less extent) it was rare indeed for development experts to ~ake into account the fact that people are human beings and also have distinctive cultures.,The so-called experts descended as it were from on high with the "good news of develop-ment." The people had to listen "with gratitude," do what they were told and rbecome "rich and good" just like Westerners! Since so many projects have failed or are failing, there is a greater openness to turn to anthropologists to help uncover why "the good news" became "bad news," The ignorance of.the experts might have been bliss for them, but their lack of wisdom has meant immense suffering for the people, The following general conclusions have emerged from the study of anthro-pologists into the success or otherwise of development projects: 1. Changes will succeed only if they are in response to felt needs of the people. The discovery of what in fact are the real felt needs of a group of people is a long and difficult task. It is so easy for the would-be innovator to impose his own needs on people who for the sake of peace agree. I came across an example of two American volunteer development workers on a South Pacific island, who were worried by the fact that the ladies of the village had to go down a rough slope to a river to do the washing~ So, they imported cement, "convinced" the ladies that the use of the village washing tubs would be far more convenient. After the tubs had been built, the good ladies used them for one day and back they went to the river. The volunteers were annoyed, but humble enough to ask why the tubs were not used: "We like togossip about the men; If you wash at the tubs, the men will hear. Also, our backs are sore from standing at the tubs. We like to squat when we do the washing!" In order tO obtain the real felt needs, there must be lengthy and tiring dialogue based on the willingness to learn on all sides, considerable questioning and active listening by the change-agent. 2. Innovative leadership must be encouraged to emerge from within the group and be supported by the group. A girl was taken from a Fijian village and trained in the capital city in how to improve the nutrition quality of village cooking. She went .back full of enthusiasm; within a few days she was back to the old style of cooking. Why? No one in the capital thought it important to work with villagers on the spot to heip them become accepting of change and Supportive of the local innovator. The experts expected the impossible of one person. This is a critical point. Innovators or change agents are "the right people in the right place at theright time."~3 The right people are the would-be innovators because they have ideas that look beyond the established ways of doing things. By the right places we mean that the people who have to be motivated to accept the ideas are willing in fact to be motivated and to participate in implementing Provincials as "Cultural Revolutionaries" / 1"/9 the ideas. The would-be innovator and the group are not to be in opposition to each other, but are to be integrated.into a team. The task of the main leader or ~main innovator--often one who holds an official position, e.g. government officer, town mayor, village chief--is precisely to help create space for individ- ' uals to "get the,power to experiment, to create, to develop to test--to inno-vate." t4 This means that a tremendous amount of time and energy must go into disposing the group to be open to change, to be positively accepting of the innovator. There is no short cut! The more the group is encouraged to become the agent of its own growth, the more in fact it will b~ sensitive to the need for the right type of innovators. Would-be innovators tend to.fall into two broad types: those who are basi-cally loners, uninterested in the group, possibly deeply bitter about being rejected by the group. Unless they can get over their spirit of excessive individ- - ualism, such people, because of personal reasons and/or the neglect by the group, can obstruct growth. There are others; however, who have been pushed to the margins of the group's life, but who still are deeply attached to the welfare of the group and who in their own way sorrow for the sense of blind conservatism and fatalism that the group expresses. These are the people that should be very specially spotted and encouraged by the main change-agent or change-catalyst. 3. Deyelopment projects are more readily successful, if there is maximum delegation and involvement within small groups. For example, I found credit unions far more successful than large-scale business co-operatives in Fiji, because the former were village-peopled based, but the latter were firmly directed from the capital city by government officials. The people felt the credit unions .were theirs; they "owned them" by participating daily in" credit union affairs, their management, direction. But, this could be done only because credit .union values of cooperation and honesty were con-stantly articulated by the official educational change-agems. And the people were called to the accountable by their own leaders on.the basis of these values. ~ 4. The innovators must not move faster than the group. The innovator can be so far out front that the people lose confidence in the project. The innovator in this case is equivalently' demanding culture changes that require too many risks for the people; identity and security are endangered. So, the people retreat to old and familiar values 'and customs. They cannot be blamed for this. They have everything to lose, but the insensitive innovator with his skills and status may have little to lose. By way of summary, there are three indisputable research conclusions: people definitely resist cultural .changes that appear to threaten their basic securities; they resist changes they do not understand and they resist changes that are being forced oti them.~6 But these conclusions all sound so logical, so obvious. Why are they so 180 / Review for Religious, March-April, 1985 frequently ignored, in practi~ce by even the most educated and intelligent'of people? I can pinpoint four reasons in particular. First, it is not easy for many of us to realize that all change involves in one way or another culture change, that is change in values, new security systems, and more. And culture change basically is very slow. We belong to a culture that has come to assume instant answers to instant problems! It is difficult for. us.to grasp the reality that the innovation process is a combination of technical and human or cultural factors, rather than being a purely technical or mechan-ical matter. The would-be innovator requires considerable patience and open-ness to learn just how change takes place. o Secondly, leadership is so often confused, with the use of authority. It is assumed that change can take place simply by command.For example, it was decided in the mid-1940s that Fijians should have in their villages hygenic toilets of a simple design. The word went out from London, eventually reach-ing the district British officers in rural Fiji. The fine toilets were built .by the villagers, under British direction, but not used! Officials "forgot" to involve the .villagers in a decision that concerned them. True leadership aims to evoke participation. This is-often more important than what is visibly done. Thirdly, no matter how intelligent and educated the innovator may be, if he is insensitive to the dignity of the people the project will fail. People yearn to grow as people through participation in all that concerns their lives. If they are refused the chance to participate, or if they sense the innovator is out to manipulate them by going through the motions of participation, then they will withdraw from involvement and become passiveand angry observers. When I was researching in Fiji into village development, I was frequently told by colonial officials that "Fijians simply cannot handle their own affairs.': The tragedy is that the people had been told this so often that many had come to believe it. When the credit union movement was brought to Fiji by an Ameri-can Jesuit, Marion Ganey, the people showed that the colonial officials were wrong. The people discovered that they could handle their own affairs. A major factor in this movement of self-growth for the people was the deep faith that the Jesuit expressed in the people and their potential. One Fijian in village summed up what this meant for him: "When he comes into the village, even though he cannot speak our language, we feel ten feet taller and ten .years younger!" Respect for people must spring not from fine words, but from ~the deep conviction in the heart. People sense whether it is there or not. Fourthly, would-be change-agents can fall into what really is culture shock. People when confronted with a culture that is different from their own can feel so lost that they really cannot cope. They lose all sense of judgment and may well begin by acting in a thoroughly authoritarian manner in order to cope. In brief, the findings of contemporary managerial and applied anthropology studies are the same. Innovation is the key to survival and growth. Innovation flourishes in. those cultures in which innovators and people are positively interacting and participating together in implementing the new, ideas. No mat-ter what position the potential innovator holds, e.g. manager, village chief, Provincials as "Cultural Revolutionaries"/ 181 government officer, church official, member of a group, to be ultimately effec-tive he or she must be imbued with a philosophy of deep respect for the .potential of the people to be masters of their own growth. As George Foster notes: ''The ethic of helping people change their culture includes knowing what the culture is. what its processes of change are. It is ~not enough to be a competent technician, morally fortified with the unquestioned assumptions of goodness of one's profession . The ethic irivolves restraint and caution in missionary zeal. It means. [being] careful not to plan for people, but to work with them in searching for realistic answers to their problems . .It means learning to be humble, to be willing to learn . It means sympathy and tolerance . It means a genuine and unselfish desire to help., in a realistic way based on full understanding of the nature of culture."17 The warning of the wise Lao-tzu centuries ago remains universally true: "As for the best leaders, the people do not notice their existence. The next best, the people .honor and praise. The next, thepeople fear; and the next, the people hat~ . When the best leader's work is done the people~say, 'We did it ourselves.'" Challenges Confronting Contemporary Provincials The Church's culture, prior to Vatican II, was highly structured and open to little change at any level. Its mission was clear and its pastoral methods were considered to be universally validono matter what culture was being evangelized. Religious congregations reflected, this type of culture. Major superiors gave clear commands, reminding people of the importance tq maintain the rules of the community. They commanded; subjects were expected to obey. Certainly they did not expect to be consulted. It was assumed that superiors knew what was right, what God wanted. But with Vatican II superiors and their fellow "religious were reminded that together they hadto s~arch to discover what God was asking of them. Pastoral methods that were once valid could no longer be considered so in a world subject to chronic change. These new emphases and values undermined t.he security and identity of the old religious-life culture. Questions replaced answers; clear and simple command~ gave way to process. Sole authority yielded to rule by committee. We know well the malaise and confusion that hit congregations and individual religious.~a The role of the contemporary provincial is an unenviable one. How can a provincial stimulate a province to accept a culture in which the religious are open to change, effectively willing to participate in change, are supportive of innovation and innovators? In order to understand the complex nature of this challenge, I will construct a "typical contemporary .province culture." I will then summarize various possible reactions on the part of~a provincial when faced with such a culture. Since we are dealing with a cultural construct or type or model, it is inevitable that there will be oversimplifications, imprecisions. Readers can make their own additions or subtractions. A Typical Province Culture -Membership is aging; few, if any, recruits. -A significant number of religious were trained under the pre-Vatican 1112 / Review for Religious, March-April, 1985 model in which creativity and innovation were discouraged. -A significant percentage of religious are distressed, disoriented, by the theological, pastoral and spiritual emphases following~Vatican II. -The province, in whole or in part, denies that there are real manpower crises which demand positive planning and changes. -Houses are closed; pastoral works put aside, not because of creative, forward~looking pastoral planning, but because the province has run out of manpower resources. -A significant percentage of the province is spiritually uninspired and uninspiring. -Small groups of reiigious or individuals are marginalized because of their innovative pastoral ideas and practices, or because they ask out of deep love for the Church andfor the congregation challenging questions relat-ing to renewal, or because their radical religious lifestyles are uncomfort-able. to the power forces in the province.~9 -Religious strongly support decentralization of authority and personal freedom, but do not support a corresponding accountability to major superiors and to the province. In this cultural model of course there are values and practices that are in conflict with each other. In fact, it can happen tha~ in this model many religious find little of substance that they have in common. What happens when a newly elected provincial is confronted with a province'that approximates this type? He can react in a culture-shock manner or accept the reality in an ~understanding way and, adopting the operational principles that should guide any would-be change-agent (described above), proceed to help cultivate a religious-life culture that is innovative, effectively open to change, a culture in which religious support innovation and partiCipa~te in its implementation. A brief look first at possible models of culture-shock reactions of the new provincial. Again, it is important to note that we are constructing models; it is necessary to indicate emphases rather than rounded descriptions. ' 1. The Minister Provincial: one who concentrates almost exclusively on the welfare of the individual religious; planning and animation are neglected. 2. The Administrator Provincial: one who keeps to his office desk, involv-ing himself as far as possible in paper work; ministering and animation are neglected. 3. The Preacher Provincial: one who concentrates on preaching about the need for change; planning and ministering are avoided. He has an impact on no one. 4. The Laissez-faire Provincial: he opts out of all key functions. He assumes that kind words to all will produce lasting peace. Others assert leadership by default, but it is a leadership that builds up power for some strong sections of the provinre to the detriment of weaker power ~blocks. Provincials as "Cultural Revolutionaries" / 183 5. The Planner Provincial'. this is the dreamer who devises all kinds of plans for change, but avoids the nitty-gritty of organizing the imple-mentation of the plans, the hard grind of administration and the demanding task of animation and ministering to the religious of the province. 6. The Authoritarian Provinciak this is the one who assumes he can min-ister to the religious, plan, administer and animate allby himself. Refus-ing to dialogue or to delegate, he believes "it is time that religious obeyed, put their heads down and got on with the job." He may set up a variety of committees, not to hear what they say, but to get things done that he decides should be done. Given the pressures on a provincial today, we must not be surprised:if some behave in ways that approximate to one or other of these models. So great can ¯ culture-shock be that individuals may not consciously be aware of why they react in these ways. We are now in a better position to look at objectively what the functions of a provincial are today, how he or she should act in a reasoned way when confronted with the task of fostering a culture supportive of innovation. The Provincial as a Cultural Change-Agent Leadership has to do with meeting needs. Religious need a sense of spiritual purpose, they need to feel valued by fellow religious, they need to participate in decisions that affect them, they need to be stimulated to accept in an ongoing way the call toa deep union in Christ; the province has need to be cleai" as to its goals and how to realize these goals in practice, it needs a culture that is ¯ supportive of change and change agents. Provincials truly exercise leadership to the degree that they respond to these needs. We are here speaking of transformational leadership, as defined by J. M. Bums. For him: "Transform-ing leadership ultimately becomes moral in that it raises the level of human conduct and ethical aspiration for both leader and led, and thus it has a transforming effect on both."20 It is a leadership that rarely uses the authority of the office, not a leadership that moves people to act "by the sheer over-whelming magic of his personality and persuasive powers.TM The type of leadership the provincial should be exercising is described in the findings of applied anthropology given above. It is therefore a leadership that aims to help religious discover, individually ~and corporately, that they have within them-selves the power and the commitment to enter into a process of innovative change in service of the Lord and his Church. Such a provincial is "influential by strengtheningand inspiriting his audience . The leader arouses confidence in his followers. The followers feel better able to accomplish whatever goals he and.they share."~2 This is an extremely tough assignment. A provincial has several definite functions as a leader: to ministe~ in a pastoral way to the needs of individual religious, to plan for the future of the province, to administer the province by implementing the plan and to animate Review for Religious, March-April, 1985 the whole province' to be part of the planning and implementation of the corporate plan. Each function is related to each other function listed. How in practic~ are these functions to be realized so that no one function achieves a priority it should not have? I believe a provincial can fulfill the mandate to lead the province by empowering individuals and groups to use their gifts for the common good; by helping the province to discover 'its common goals; by helping the province to discover the means 0f.achieving the g0als.23 Let me explain the meaning of each of these statements: 1. ?he Empowering of Individuals and Groups ,~ Individuals and groups need to be reminded that they are called to serve the Church as committed religious, placing whatever gifts God has given them at the disposal of others; In the post-Vatican Church this is a most demanding provincial apostolate, particularly when so many religious have been personally wounded or disoriented as a result ofthe cultural changes following the Coun-cil. Tremendous patience in listening is required. Religious in fact may need specialized help if their sense of self-worth and confidence is .to be restored to them. However, the more religious are affirmed in the gifts given by God, the more they are open to participate actively in sharing their visions with others and in supporting innovation. In his visitations the provincial is also able to discover individuals who are already change-agents or potentially so. They may need affirming in their role, particularly if there is opposition to their insights~ The provincial, eventually using his authority, may then decide 'to place these change-agents in positions where these people can be the most productive. He can spot those religious who with further training are able to become change-agents, e.g. as spiritual leaders, administrators, pastoral leaders. ~ At the corporate and individual levels, he articulates the values that relate to the welfare and purpose of the province, e.g. values of'Christian service, cooperation, participation, support for innovators. This role is called the "hands-on, value-driven" approach, an apt description that religious life ani-mation should mean.24 It is a role that requires the provincial to keep challeng-ing the province, to keep 'raising awkward or difficult questions that others do not want to raise, e.g, what is the purpose of what you are doing?why are we in this particular apostolate--just because we. have always been doing it or because this is what God wants us to do because people really need it? what ideas do you have to improve the quality of your apostolate? It is not sufficient to ask the questions; he miast be on the spot, either personally or through a delegate, to hear the answers and to ,question further if the answers are not adequate. Remember, this. is the only way for the real pastoral felt needs to emerge. The more religious.are forced into responding to such questions, the more in fact they are being empowered to utilize their God-given gifts. The word forced needs to'be further explained. In order to be forced into Provincials as "'Cuhural Revolutionaries'" / 185 reacting to realities, it might well be necessary for a provincial .to cultivate in certain circumstances a "planned apostolic neglect or avoidance" of individuals or groups. Sometimes people will not respond to reality until they are forced to do so through suffering and the discovery of their own powerlessness. The discerning provincial will know just when this suffering should be permitted to occur.25 For periods of time he may become the object of considerable anger from the individuals or groups in question who keep demanding that "he solve their problems." I recall me.eting members of a credit union in one Fijian village that for several years had become inactive. They told me that for a long time they blamed outsiders for their problems. The founder, Fr: Ganey, kept away quite deliberately until the people finally realized that they were the source of their own inactivity. They expressed gratitude for the skilled neglebt on his part. Paradoxically, this is an example of the "hands-on, value-driven" type of leadership. 2. Helping the Province to Discover Common Goals . Without common goals, a religious province will break up into many competing groups, struggiing for ascendancy over one another and for:control over ever-declining manpower or financial resources. Just as the. discovery of what the province's felt needs are is a long and difficult process, so also will it be challengingto refine the common goals that relate to these needs. A provincial might be °able to discover the goals ,himself and articulate them to the whole province. Notionally the province might accept them, but in practice they will reject them for they have never had the chance to own them by participating in discovering them themselves. How are these goals to be discovered and articulated? We all know from bitter experience how chapters so frequently end up with finely worded state-ments of goals for°the province and for this or that apostolate. But, once the texts are published they are shelved and nothing happens, until the next chapter when the same procedure is adopted! Recall the anthropological insight above: projects are more readily successful if there is maximum delega-tion and involvement within small groups. If this is done in provinces and the information and experience of the groups are fed up to a chapter or provincial council, then the goals that emerge will more likely be owned by the whole province. A provincial then will use interest groups and, if necessary, foster new groups to emerge that are close to where action is taking place. Delegation is insufficient; he must keep calling them to accountability. When this process is adopted, time-consuming though it may be, individuals with innovative ideas are more likely to emerge and their insights more easily owned by the group. From the point of vie~w of a desk administrator, the approach is not particularly efficient as regards t~he use of time, but it will definitely be effective. It means, of course, that the provincial either directly or indirectly will be present to these groups, actively listening,.challenging them to see their goals and objectives in 186 / Review for Religiouy, March-April, 1985 light of wider corporate needs and goals. If he ignores them, they rightly become discouraged, bitter and angry, eventually either going their own way independent of ~he provinc.e's needs or becoming purely passive, without any interest in innovation. 3. Helping the Province to Discover the Means to Achieve Goals A province that denies it has a manpower problem, when in fact it obviously has, must be challenged to recognize this reality. I heard of one province of a congregation which expected at the very most to have three priests ordained for the coming ten years. The provincial chapter encouraged each apostolate to state their manpower needs; they did and they were accepted without question by the chapter. No one wanted to accept the fact that the total manpower requirements of the province as passed by the chapter were twenty priests beyond what the province could ever possibly field. A province that is really participating in its own growth at the grassroots would never have,reached such an unrealistic state of denying the obvious. A provin-cial will work closely with various interest and apostolic groups, challenging and planning how to achieve the goals established by the groups and by ~the province as a whole. Moreover, the provincial will aim to discover just what the criteria for manpower assessment is being used at the grassroots. For example, if the Church is defined in organizational or hierarchical terms, then low recruitment coupled with an aging membership in a clerical religious congregation is a severe crisis. On the other hand, if the Church is defined in community terms, the present search for new directions promises all kinds of possible ~theological and sociological variations in forms of ministry.26 In addition, a province in which many members have been trained to be passive, uncreative, unsupportive of innovation and innovators will have a manpower crisis that is Open to correction by a provincial. A proxiincial who has the ability so to empower religious to discover that they can be creative even in small ways and open to change will be developing resources within the province that were not able to be considered before. In brief, therefore, the provincial's task is to stimulate the province through its own discernment process to an awareness of its own resources. The criteria-- theological and otherwise--need to be spelled out and repeatedly articulated until owned by the province. They cannot be the criteria of the provincial alone. Qualities of the Provincial as Cultural Change-Agent In this paper~it has been assumed that leadership is "the process of influenc-ing the activities of an individual or a group in efforts toward goal achievement in a given situation. In essence, leadership involves accomplishing goals with and through people."27 It means that the leader is concerned about tasks, but also human relations. A provincial will need to know what the mission of the Church is, the charism and: mission of his own congregation, an understanding Provincials as "Cultural Revolutionaries" / 187 of the manpower and financial resources of the province. He will need to know the theory that relates to how to stimulate the province to discover the pastoral needs of the people they exist to serve, and how to go about setting and implementing policies: If he has little knowledge of these points, he can still turn to others for help. But he cannot turn to anyone else ffr his most basic and primary skill, the skill of working with people.28 As applied anthropology points out with incisive clarity, this quality must flow out of his sensitivity to , the innate potential in every human person for responsible self-determination. This sensitivity will inevitably produce empathy, which is the ability to accept people as they are, not to condemn, but also to accept them for their potential. The response of empathy is not necessarily verbal. In fact it is primarily an internal response wherein a provincial identifies with the feelings of the province and the religious members.29 :From this sensitivity there will naturally emerge also a gift of listening, a willingness to enter into dialogue with the province and its religious at a speed that is not insulting to the dignity o.f all concerned. A provincial of this. kind is a humble person, aware of the immense riches of God's grace and power that he will discover even in the most wounded of the province's members. Ultimately, for a provincial such qualities of openness and sensitivity will be maintained, despite the considerable testing, only if his own life is centered within the heart of Christ the Servant (Mt 20:25-28). Rather than command with the authority of status and appointment, the servant: shows by example. Servants seek the free choice of those being led.30 This is the model clearly evident in the new Code of Canon Law (618): "The,authority which Superiors receive from God through the ministry of the Church is to be exercised by them in a spirit of service., i. By their reverence for the human person, they are to promote voluntary obedience, They are to listen willingly ~o their sub-jects and foster their cooperation for the good of the institute and the Church, without prejudice, however, to their authority to decide and to command What is to be done." Finally, what amount of time should a provincial give each of his functions? I believe the greatei" percentage of his time should be directed to ministering to the corporate body, that is the emphasis on planning and animating the province to become a culturesupportive of innovation and participating in innovation. I believe the ministry to individuals should occupy less time:3~ This latter is extremely demanding of energy and it can be never ending. But, it is a vital ministry that can be shared with others in the province. If a provincial is not clear as to his role, he can so easily slip into one or other of his functions to the detriment of the other duties. Conclusion A provincial is the officially appointed chief change-agent for a province. Without his vigorously stimulating leadership, it will be most unlikely that his province will become or remain innovative and creative in the service of the Review for Religious, March-April, 1985 Church. I assume throughout the article that inno~,ation in itself will not really be effective, unless it comes out of a province that is turning with renewed vitality to Christ, the Stimulant and Sustainer of all change. I also assume that there is a process of reappropriation of the founding charism, that is members of the province, reflec.ting on the needs of the world around them on the one hand, and the gospel message on. the other, have the same sense of shock at the gap between them that their founder experienced.32 However, I can almost hear a very committed provincial who is deeply disturbed by the type of problems we have listed in the model of the "typical province" above sayz "What you write sounds good, but it is from an ivory tower. I see several houses in my province that have long since served their apostolic usefulness: I know which way the province should move to touch the real needs of people. I see good-meaning people who are in fact obstructing all change. Therefore, I see the need to move fast and decisively; I will close the "houses and disperse ~he men to places of real apostolic need. One needs to be practical, not theoretical!" I fully sympathize with siach a provincial. But, in this article I claim that the most practical way of changing a culture so that it is supportive of positive innrvation, not just for the present but also for the future, is for a provincial to learn to work with people in the ways explained above. Neither people nor cultures are mechanical structures. By struggling slowly 'to enEourage innovators to develop within the culture and to be sup-ported by the culture of the province, the provincial will be acting in a thor-oughlypractical way. This is the lesson of contemporary managerial studies, of the findirigs of applied anthropology, and, of course, of a spirituality of.growth within religious life in the service of the Church. We spoke in the article of the virtues needed in this challenging role. Together, ithey could be united under one virtue--the gift of humor. A common characteristic of dictators, revolutionaries, and ecclesiastical authoritarians alike is the refusal both to laugh at themselves and to allow others to laugh at them.33 He who has a sense of spiritual humor recognizes deep in his heart that ultimately he can do nothing by himself. He needs God, he needs other people. When lie tries to do everything himself, he plays God~ And what could be funnier! ". See how the kings of the earth stand in array. He who dwells in heaven is laughing at their threats [their pride], the Lord makes light of them" (Ps 2). NOTES ~See Raymond Hostie, The l_zfe and Death of Religious Orders: A Psycho-sociological Approach, (Washington: Cara, 1983, pp. 276ff, and Lawrence Cada, Raymond Fitz, Gertrude Foley, Thomas Giardino and Carol Lichtenberg, Shaping the Coming Age of Religious Life (NY: The Seabury Press, 1979, p. 60 and passim. Provincials as "Cultural Revolutionaries"/ 189 2S.C. for Religious and Secular Institutes and S~C. for Bishops, Directives for the Mutual Relations between B~hops and Religious in the Church, Rome, 1978, par. 12. 31bid. 4See E. E. Hagen, On the Theory of Social Change: How Economic Growth Begins (London: Tavistock, 1962), pp. 88-97. 5See Rosabeth Moss Kanter, The Change Masters: Corporate Entrepreneurs at Work (London: George Allen & Unwin, 1983), pp. 17-36 and passim; William H. Davidson, The Amazing Race: Winning the Techno-rivalry with Japan (NY: John Wiley, 1984), passim. 6E.g. see R. M. Kanter, op. cit.; Terrence E. Deal and Allan A. Kennedy, Corporate Cultures: The Rites and Rituals of Corporate IDle, (Reading: Addison-Wesley, 1982); Thomas J. Peters and Robert H. Waterman, In Search of Excellence: Lessons from America's Best-Run Compan-ies (NY: Harper & Row, 1982). 7R. M. Kanter, op. cit., p. 13. 8See Richard T. Pascale and Anthony G. Athos, The Art of Japanese Management (London: Allen Lane, 1982), pp. 116-140); also Chic Nakane, Japanese Society (Harmondsworth: Penguin, 1973), pp. 88f. 9R. T. Pascale and A. G. Athos, op. cit. p. 126. ~0Ibid, p. 124. ~See T. J. Peter~ and R. H. Waterman, op. cir. p. 291 and passim. nSee Lucy'Mair, Anthropology and Development (London: Macmillan, 1984), p. 13. ~3R. M. Kanter, op. cit., p. 306. ~41bid, p. 23. ~sSee Gerald A. Arbuckle "Economic and Social Development in th~ Fiji Islands through Credit Unions" in Credit Unions in the South Pacific, edited by Nell Runcie (London: University of London Press, 1969), pp. 90-108. irSee (ed) Edward H. Spicer, Human Problems in Technological Change (NY: John Wiley, 1967), p. 18 and passim; Ward Hunt Goodenough, Cooperation in Change: .An Anthropological Approach to Community Development (NY: John Wiley, 1966), passim;:William W. Biddle and Loureide J. Biddle, The Community Development Process: The Rediscovery of Local Initiative (NY: Holt, Rinehart and Winston, 1965), passim. ~T Traditional Cultures: And the Impact of Technological Change (NY: Harper, 1962, pp. 268f. ~sSee Gerald A. Arbuckle, "Why They Leave: Reflections of a Religious Anthropologist" in REVIEW FOR RELIrlOUS, Vol. 42, No. 6, 1983, pp. 815-826. ~gSee Evelyn M. Woodward, "On the Grim Periphery: Reflections on Marginality and Alienation~ in REVlEW FOR RELIGIOUS, ~'ol. 42, No. 5, 1983, pp. 694-711. ~ocited by T. J. Peters and R. H. Waterman, op. cit., p. 83. 2'David McClelland, cited by T. J. Peters and R. H. Waterman, op. cit., p. 84. '2David McClelland, ibid. '3See Speed B. Leas, Leadership and Conflict (Nashville: Abingdon, 1982), p. 28ff. ~4See T. J. Peters and R. H. Waterman, op. cit.,'pp. 279-291. ~For an analysis of "situational leadership" see Paul Hersey and Ken Blanchard, Management of "Organizational Behavior: Utilizing Human' Resources (Englewood Cliffs: Prentice-Hall, 1982), pp~ 149-175. 26See J. Moore, "Some Aspects of the Sociology of Priesthood" in Social Studies: Irish Journal of Sociology, April 1979, p. 129; and William R. Burrows, New Ministries: TheGIobal Context (NY: Orbis, 1980), p. ll7ff. ~TSee E Hersey and K. Blanchard, op. cit., p. 84. ~sSee T. R. Batten, The Human Factor in Community Work (Oxford: Oxford University Press, 1965), p. 181. ~gSee Robert K. Greenleaf, Servant Leadership: A Journey into the Nature of Legitimate Power and Greatness (NY: Paulist, 1977), p. 20f. ~oSee Lawrence O. Richards and Clyde Hoeldtke, A Theology of Church Leadership (Grand Rapids: Zondervan, 1982), p. 107 and passim. 190 / Review for Religious, March-April, 1985 3~See comments by Conleth Overman, Current Issues in Provincial Leadership (Washington: Cam, 1983), p. 76. 32See Finbarr B. Connolly, Religious Life: A Profile of the Future (Dublin: Reality, 19~2), pp: 10ft; Diarmuid O Murchu, The Seed Must Die." Religious Life--Survival or Extinction? (Dub-lin: Veritas, 1980), pp. 35-40 and passim. a~See Conrad Hyers, The Comic Vision and the Christian Faith: A Celebration of Life and laughter (NY: The Pilgrim Press, 1981), p. 24. Christ the Center of O.ur Vowed Life by Boniface Ramsey, O.P. Father Ramsey's three articles on the vows of religion are available as a single reprint: i - The Center of Religious Poverty ii - Christocentric Celibacy iii - Cruciform Obedience Price: $1.75 per copy, plus postage. Address: Review for Religious Rm 428 3601 Lindell Blvd. St. Louis, Missouri 63108 Living the Difference: Contemplative, and Apostolic Lifestyles Marie Beha, OS.C. Sister Marie is a frequent contributor to Revieff for Religious. Her last title, "By His Wounds," appeared in the March/April, 1984 issue. Sister Marie continues to reside in the Monastery of St. Clare; 1916 N. Pleasantburg Drive: Greenville, SC 29609. The letter repeated a familiar theme, "I keep wondering why you did it. Why you entered a contemplative monastery, .instead of loving and serving and praying where you were. What have you found there? What's so different about it?" 1 put the letter down and reflected again on the frequency of such inquir-ies. What db they mean? What do they say, not only about individuals, but also, and especially, about the larger picture of the future of apostolic life and the needs of His church? Those questions are much too big for me; I only ask them by way of "consciousness-raising" of you the reader. My purpose here is far more modest than any attempt to answer such questions. 1 would only like to suggest some of the ways in which monastic contemplative life differs from active; apostolic life. To do this I will tell you a story or two. They are true stories; true to my own experier~ce but also limited by it. And further limited, as are most stories, by touching only on externals. But underneath what appears lies all the .difference of attitudes and value choices. In short, my stories hope to be parables! Life in a contemplative, monastic community is a completely different kind of life: it is not active, apostolic life, with more provisions for times of prayer, silence, and so forth. Nor is it, by any means, a reliquary of pre-Vati-can 11 customs untainted by the adaptations of renewal. No, it is a completely different kind of life, a unique way of expressing the love of God and neighbor and of serving the Church which undergirds all Christian life. Let me try to illustrate some of these differences with a parable or two. 191 199/ Review for Religious, March-April, 1985 A Matter of Timing -, The bell ending supper-recreation had just rung and the schedule 1 had been given guided my steps toward the kitchen. The last exercises of the monastic day were: 7 p.m.: dishes; 7:30 p.m.: Night Prayer. 1 noticed that there were plenty of dishes, stacks of them. The cook had been baking, and so we had an assortment of taxing bowls and loaf trays to add to the usual array of pots and pans. I checked my watch and made some quick equations. Amount of work' to be done divided by time till Compline equals rate of speed at which dishes must be washed. It would be close timing, and 1 pitched in with more good will than skill. After several such evenings 1 began to notice something: I was the only one working at that rate of speed--to say nothing of noise level and general confusion I generated. The other sisters were quietly, peacefully, going about their usual work--at the usual rate of speed. "We'll never get finished that way!" l was right. We didn't get finished on time. Night Prayer did not start at 7:30. But I also noticed that no one else seemed disturbed, l commented on this interesting phenomenon to another sister. She was surprised. She cor-rected my schedule to read: "Night Prayer after dishes?" She also challenged my thinking: "What's the hurry? Where are you going?" Not Counting the Cost My second story could be titled, "Quantity: a Further Qualification?' A generous benefactor had endowed the monastery with bushel upon bushel of Eeaches, all needing almost immediate attention, it was "All hands report to the kitchen" for several days of hard work, punctuated only by the regular rhythm of the Office. At the end of several very full days that, with the community refreshed by peaches served in any number of creative ways, we finally got the remainder of the fruit stored away intb jars. It was with a feeling of genuine accomplish-ment. that I asked the~sister in charge, "How many quarts did we can?" Again that startled !ook. "How many? 1 have no idea, sister; I never thought to count but 1 can if you want me to." Obligingly she did and reported next day. But 1 could see that she remained puzzled by my interest so ! observed, "You hadn't counted them before, had you?" "Oh, no; we just do as many as we can. How many doesn't make any real .difference, does it?" Well, does it? 1 had more thinking to do. 1 could very well imagine any number of people answering that question with a rousing affirmative: "Of course!" Again I computed my answer, based on previous life-experience. Price per jar is the product of outlay for raw materials times the .number of hours needed to produce the finished product. ! pursued my line of thinking a bit further and calculated the cost of our seVeral :days of labor. Evenat minimum wages those were expensive peaches! I didn't see how we could afford such luxuries, I reported my findings .back to the sister of whom I had made my previous inquiry. 1 could see from the expression on her face that she found my analysis Living the Difference / 193 puzzling. "But someone gave us the peaches and we had the time . " Her math went something like this: "given the peaches; given the hard work and the time," 'it all added up to total gift. There was no need for any further computation. Who Is Gifted? "Everything is grace." Everything is gift--if it is given. A visiting sister was being introduced to the community. Name followed name in bewildering rapidity uninterrupted by any qualifying phrase. Only the abbess was further identified by the job-description of her title. I could sense Our visitor"s barely suppressed desire for some functional description to distinguish one "Sister" from another "Sister," and these from still more "Sisters." I began to let my mind roam over the possibilities. You could say: "Sister X is cook right now." But next year it would be another sister's turn either to learn hbw or to manage with expertise. No matter. And "sister A is presently the laundress." A promotion, a demotion? The job meant neither. All such speculation is simply useless, l can still recall with amusement the shocked look on the face of another visitor who had: risked asking an obviously r~fined and very well-educated sister, "And what do you do?" And the sister an-swered, truthfully enough, "Oh, I'm in maintenance right now." The truth is that no amount of natural giftedness, no degree of profes-sional' preparation will ensure success as a contemplative. Accomplishment is far less important than whole-hearted effort. And in this area there are no objectivized standards, no satisfying sense of accomplishment. In a contem- ¯ plative community the most gifted are not the individuals with the most to give, but rather those who give the most of themselves. The prized "positions" are, very often, those that allow for routine repeti-tive work that can quiet the mind and open it for deeper levels of prayer~ a . "lived mantra." But newcomers to contemplative life have to discover these values disguised in the monastic staple of manual work. On the face of things, one could only agree with a new postulant whose previous career in social work had included service in a shelter workshop. On being introduced to the routine work of the altar-bread room, her classic comment was, "What a marvelous type of work this would be"for a shelter workshop." The other sisters engaged in baking and cutting and checking hosts could only enjoy their newfound classification among the "retarded." What does one's doing have to do with who one is? ~. What Do You Do All Day? This is not my favorite question. And frequent repetition has not given me any more ready an answer. Sometimes the more knowledgeable questioner will add with understandable awe--or skepticism--"Pray? Do you pray all day?" Experience has shown me that the bare recitation of the monastic schedule doesn't provide a satisfying answer. In fact, it may well obscure rather 194 / Review for Religious, March-April, 1985 than reveal the truth about ou~" activity and its meaning~ Only too often the next question is: "Aren't you bored?" No, certainly not. The last time I was bored was so far in the past that 1 would have to mount a sweep-and-search operation to discover it. If the dailiness of my life were not. rich and full 1 would leave and try another style of living, one that offered the possibilities of more interesting avenues of escape! Granted, the e~ternals of the monastic day do have a certain fixed struc-ture to them. From Easter to Thanksgiving and through the New Year, the regularly recurring Hours of the Liturgy spell out continuous praise. Breakfast on Christmas morning will be celebrated in the same silence that prevails at the beginning of any "ordinary" day. So too the gathering peace of a Fourth-of- July evening after Night Prayer will be just as quiet as that of any other completed day. All of which does not rule out celebration. On the contrary, the liturgy of monastic life requires celebration. Unfortunately, it is easier to explain the staples of monastic scheduling than to present the nuances of silent celebrat-ing~ So let me try another story. It was watermelon season in the South, and our garden had produced a superabundance "pressed down and running over" with additional benefactions from other fortunate gardeners. After a full morning of grass mowing I came into choir at noon,:grateful for Midday Prayer's refreshing pause. Dinner routinely followed and the monastic menu had some of the same invariability: simple, nourishing food for which hunger provided most of the spice and sauce: the main dish would be several vegeta-bles completed by fruit for dessert. This day, once again, there were generous slices of cold watermelon. Now I'll confess, watermelon is not my favorite fruit. But as I sat down in silence, .giving thanks by opening myself to enjoyment, l suddenly found myself alive to the deep down goodness of--watermelon! Nothing had ever tasted so good. And another eucharist was celebrated. So what do contemplatives do all day? They celebrate the ordinary and enjoy its giftedness. Routine simply stabilizes their capacity for wonder. Lei-sure opens their work,to prayer and regular periods of formal prayer prevent work from becoming its own taskmaster. Bored? Never. There is too much challenge in the being/doing that is living. "But;" l hear you ask: "what's the living for?" Is Seeing Believing or Is Believing Seeing? If the bottom line of any loving is faith's free assent, then contemplative life can only be sustained in a faith that believes even when there is'nothing to show or even to see for oneself. And it's such blindness that illuminates everything and makes it all worthwhile in redemption's economy. To illustrate with another story or two. 1 had to make a trip to another monastery and ! was laying out my preliminary plans for this unusual venture with the abbess. Would | fly? Or Lt'ving the Difference / 195 take the bus? Sister replied that she would prefer I took the plane: it would be worth the extra expense. I heard her caring, and I appreciated its typical concern. But when next we spoke 1 shared with her the details of my further research on the subject of the. bus and its costs, all carefully detailed and worked out. The abbess stopped me halfway. "But, Sister, I already told you l would prefer thht you fly." That grounded me for a while. She commended my original initiative and recognized my desire to go the way of the poor. "Yet 'He became obedient'; that is what redemption is all about." Many years later I am still struggling to learn and to live in that mystery, believing that a surrender which is adult and free makes whole a world still fragmented by original disobedience. Such simple obedience is only part of the faith story. The contemplative expression of poverty, celibacy, community all take "believing" for their true "seeing." Most of the time, in my experience, all that is visible is the effort required to live out faith's assent, but sometimes understanding is given--that one may believe. Another story. The sign propped up on the refectory table amid the potato salad and the cottage cheese indicated one more national tragedy. "Mrs. S. just called. X has been shot. Please pray." My supper was seasoned by some speculation: Who had done it? And why?--the inevitable, incredulous "why". Later on that evening, when 1 found myself drawn, back to the choir to pray, those samb questions still formed the backdrop of my inarticulate presence before Him. Then, slowly, my prayer became more expressive, not so much with words as with life experience. Who had done it? Not ~them," "out there." No, I had done it. I was involved, deeply so. I was guilty. "Why?" 1 felt the surge of frustration, anger, hatred boil over within me and reach out for revenge, l was there. It was my choice to feel, to know--and to bring it all with me, in me, to Him. l stayed on in the choir in darkness, l could see why l was there, why l am here~ Ultimately it is only faith that makes the difference. So if I were to respond to my original letter of inquiry with a counter-ques-tion, 1 might well ask: "What do you consider Worth a whole life's giving'?" The richness of multiple-choice answers to that question is what completes our world and opens it to the ever fuller coming of His kingdom. The contemplative response is spelled out in a structured leisure that works hard without the sustaining drive of competitive accomplishment. It is a style of life that appreciates individual giving over personal giftedness, that values the simplest of contributed services. A contemplative is constantly surprised by beauty in the ordinary and learns to celebrate it in the language of sameness. The reconciliation of obedience with initiative and eager participa-tion with a .life that deliberately stands apart, these are some of the other paradoxes of contemplative, monastic life. So the stories go. There are many, many more--as .many as there are contemplatives and communities living out their life's faith in values that are expressed with a difference. :Spiritual Direction Frank Wallace, S.J. Father Wallace is engaged in retreat work at the Campion College Retreat Centre (Campion College; 99 Studley Park Road; KEW, Victoria, 3101). Prior to that he had been Tertian Instructor for his province. Pastoral care is a term that covers the work of many helpers whose roles may at times oVerlap, yet are specifically different. There is the parent who nurtures, the teacher who instructs, the religious superior who rules a com-munity, the confessor whose specific function is to convey sacramental for-giveness, the counselor who helps the client get in touch with his or her feelings, helps remove blocks, assists in decision making and psychological growth. And there is the spiritual° director, whose specific function is to facilitate the .encounter between God and the directee; so also do confessors, religious superiors, and perhaps, too, the other.helpers. Yet the spiritual director has a distinctive, specific function, which is emerging ever more clearly.' The Role of the Spiritual Director ~' The experience of most older religious today is that the spiritual director (or spiritual father, as he was often called) was someone you consulted about problems, distractions in prayer, and who helped you in those areas. With the growth in prayerfulness and the awareness of the need for guidance, lest we may "fall off the mountain," with the increasing popularity of directed retreats and houses of prayer, with the work of depth psychology, ,the role of the spiritual director is .seen to be more than problem solving. It is concerned very much with growth in prayer. The spiritual director has been called God's usher and so is one who helps the directee to become more aware of God coming, of God present,,.by being with the directee as he or she is opening up to God's love. Spiritual directing belongs properly, to the opening to,the Sp!rit. As Alan Jones says, spiritual direction is worship, adoration, waiting on God (Explor- Spiritual Direction / 197 ing Spiritual Direction, p. 56). At times, the spiritual director may have recourse to a psychological coun-selor or, if skilled, act as counselor, to assist inthe psychological growth of the directee, because psychological growth and spiritual growth are related, though not synonymous (see Dr. Gillian Straker, REVIEW FOR RELIGIOUS, Vol. 38, 1979). There may be distorted images of .God, of self, of prayer, that are blocking the encounter with God and which need correcting for that encounter to take place. In this, however, the spiritual director will not lose sight of the relationship with God as the focus of his or her caring. The valuable work of the counselor in helping the directee to be in touch with his or her feelings and to acc'ept the real self, facilitates the journey to a real God, by means of real communication. So often this experience, to borrow the title of one of Morton Kelsey's books, is reaching for the real, and necessary for growth in spiritual freedom. ~ The spiritual director walks with the directee, who shares his or her prayer experiences, and together they discern what is happening. At the very heart of spiritual direction is discernment, which, in its. full meaning adds a deeper dimension to counseling, as we shall see later. The Rules for the Discernment of Spirits are a valuable cdntribution by Ignatius 'Loyola~to spiritual directing. The Directory of 1591 compares the director to a midwife. Hugo Rahner says of this: "This somewhat remarkable compa'rison of the director tO a 'midwife' is in itself an introduction to that great patristic theme of the 'birth of God in men's hearts,' which the great psychologists and~experts on human nature among the l~athers saw as a.time of internal conflict, during which considerable importance must be attached to the discernment of spirits" (Ignatius the Theologian, p. 140). Recently a friend, who is a mother and who had been directed by me in a retreat, and who had never heard of the 1591 Directgry, wrote to me, andwith her permission I quote: "I rather think you are like a midwife--assisting those in the throes of labor--knowing the birth is to eternal life.We don't see the birth--only the struggle. I know once I reached the stage of b.eing able to push, it wasn't nearly so bad .and .nobody could do the pushing for me. But getting to that pushing stage,was greatly helped by understanding midwives who helped me to know what was happening and where I was at. They encouraged, dispelled fears, transferred confidence, lifted sagging spirits, soothed and cossetted and bullied me throughout." That is as good a description of a spiritual director as I have come across, and it certainly opened up for me the validity of the 1591 image of midwife. Any serious entry into one's spiritual life may cause a great "agitation. of spirits,." as Ignatius Loyola and Peter Favre both said. The director needs to be very encouraging and reassuring, be willing to share the helplessness and pain. Convinced that any experience can be creative Qr destructive, he or she will be ready to encourage at times of fear, discouragement, disappointment. Encour- "191~ [ Review for Religious, March-April, 1985 agement is, perhaps, the most significant help that the director gives. Linked with this is enlightenment, so that the directee sees what is happen-ing, discovers the hidden God or new ways o.f praying. Enlightenment does not mean telling the directee what to do, playing God in his or her life, imposing the director's experience on the directee. The director should be a mirror for the directee to look into, a sounding board to bounce off ideas, a companion of hop, e and !ight. ' In the following model interview we note the encouragement and enlighten-ment ,offered by the director: Director: You have been telling me about, your prayer with Jesus in the garden, and said you were disappointed. What were you disap-pointed about, Mary? Retreatant: I was just fighting distractions all the time. I couldn't slay with the Lord, and I wanted to comfort him. Director: You really wanted to comfort him? That desire is surely from the Spirit, wouldn't you say? Retreatant: I suppose so, yet I really l~eel I let him down. Diredtor: Do you think the Lord is disappointed in you? Retreatant: Well, I didn't do much for him. Director: Have you asked the Lord whether he was disappointed in you? Retreatant: No, but he must be, surely. Director: Could you go to him and ask him? Only he can tell you. your disappointment is real and it is important to find out more about it. So speak to him about this feeling of letting him down. Retreatant: D6 you think this will he!p? Director: I believe it will. And I also hope you haven't forgotten about that desire to comfort him. That's the result of his power at work in you. Retreatant: That's. ~right, I did want to comfort him. So I mustn't be all wrong. Director: Well, talk it over with him. Here the director is trying to encourage and bring the retreatant to the Lord. No doubt he or she will discuss at some time the retreatant's concept of prayer, the handling of distractions, and will direct attention to the Lord's experience of pain in the garden. These are areas arising from the interview about which both must seek further enlightenment. The director will have noted how the retreatant tends to focus on the negative and forget the positive. But haste is made slowly. The Context of Spiritual Direction The context of spiritual directing varies, and so do the people seeking. There is the spiritual direction proper to a retreat. If the retreat is fully directed, the dialogue will be very much centering on the prayer experiences shared. Of course, there will be references to out-of-retreat life, but usually the focus is on the retreat prayer. Sometimes the retreat may be "semi-guided," characterized by one or two talks to the group, and the opportunity to talk with a director. In Spiritual Direction / 199 that context there seems to be less discussion of the individual, distinctive prayer movement, because the situation is not as intense. So in these two retreat contexts we see some variation. Outside of retreat there may be ongoing spiritual direction, characterized by regular, frequent interviews, extending over a year or longer. This will mean discussion of daily life experiences as well as the prayer experience. Often this means that the director moves into a counselor's role, although the dialogue about prayer and God should not be overlooked. There may be the kind of directing relationship that calls for interviews only occasionally during the year, as a kind of "accountability checkup," with the opportunity to talk over one's spiritual life made available at these meetings. Finally, a spiritual director may be sought out in a crisis situation, either because he or she is recommended, or because the alternative of seeking a counselor, psychologist, psychiatrist is too alarming, Although the expectancies and the dialogue in all these cases will vary, the spiritual director, qua director, will focus on relationship with God--though in differing ways, according to the directee's needs. Gerald G. May summarizes the role of the spiritual director very succinctly when he describes it as "a pointing of direction; a 'setting of environment, a sharing of oneself, and a deep attentiveness"( Pilgrimage Home, p. 23, Paulist Press, 1979). Some Qualities in a Good Spiritual Director Ordination, of itself, does not gift the priest to be a spi~tual director. Today we are seeing lay people °and nuns exercising this ministry; and doing so successfully. What are the qualities needed? Love The director must be able to relate to people, to love people, to be free to feel warm to them and to receive their warmth. Morton T. Kelsey in Caring, writes well of this and says: "It is impossible for us to love other people unless we listen to them . The kind of listening I am talking about is listening which does not judge or evaluate" (p. 67). It is the quality of the listening that shows whether you are .loving the person, deeply interested in him or her, listening to know and accept, not to change, judge; evaluate. It is a listening that respects the distance and the difference of the other, a listening that patiently waits for the revelation of the other, a listening that can lay aside personal agendas because of ~he absorption in the other. It is a warmth, however, that is not possessive, that allows the other the freedom to be his or her own person. In The Practice of Spiritual Direction, Barry and Connolly speak of the need to have a "surplus of warmth" (pp. 126-130). They mean "a love for a variety of people, warts and. moles and all," which is characterized by com-mitment, the effort to understand, and spontaneity. The director must be free 200 / Review for Religious, March-April, 1985 to be his or her own person, not seeking to satisfy emotional needs through the directee, nor imiaosing agenda or experiences on the other. Nor must the director lay fidse expectations on himself or herself by trying to play God in the other's life as a solver of that person's problems. He or she listens so fully that he or she "enters into the skin" of the directee. This demands generous love because it leads into compassion which is shared helplessness, shared pain. It means beifig able to stay with the other no matter how hard that is, losing yourself in the other. Clearly we are not talking hire of sentimental attachments, but love as understood by St. Ignatius in the Contemplation for Attaining Divine Love. Sensitivity, courtesy, gentleness, reverence, patience are all quali-ties that fill'out the love the director must have for the directee, plus a willing-ness to accept silence: He/she is responsible to the directee, but not for. The quality of our responding reveals how we are listening. If there is no response, the directee may not have the sense of being heard, and, as Gerard Egan says, that is "hollow listening." Listening with the head only leads to judgment and just as the directee wants to be heard, so also does he or she want to be accepted, not judged. "Don't worry about that. You have no need to feel that way," as first responses are passing judgments, and reflections on the directee. What he or she wants is to be accepted, and this is experienced through responding with understanding. "I see that is very worrying. You must have been very hurt," and so forth. As the director listens with full absorption, the understanding will deepen, so that the sources of the feelings will be seen. When judged opportune, the director may communicate that deeper under-standing. The goal of listening is total listening, responding from the heart, not merely from the head. Gerard Egan writes well of listening and responding in You and Me. Total listening means listening with one's eyes, ears, head, heart so that one is lost in the other. It is contemplative listening, which hears what is not said, which hears the tone of anxiety, sees the expression of joy or worry, enjoys being with the other, and communicates that: "You are the only person in my world just now." The genuine love we are speaking of is marked by utter honesty and openness with the directee. So there can be no pretense, no bluffing by the director, but a transparent, open love. Brutal harshness and'severity have no part in this honest trust, even though sometimes they are mistaken for it. If there is to be confrontation it is important that~ this come from love, and be seen to come from love. Setting up "win/lose" situations tomes from a desire to Be right, not from love. As the directee experiences being trustbd by the director, so he or she is encouraged to trust the director with that precious "hidden self" that Paul writes of in Ephesians 3:14-21. All this will facilitate a genuine encounter between persons and with God, not just a mask meeting a mask. Sensitivity to the mystery of the other is the soil in which intimate relationships grow. The director needs to be comfortable with mystery, whether it is the mystery of God, of the directee, of self, so that there is this growth in sensitivity. Spiritual Direction / 201 There must, then, be patience to wait on the directee, on God. It is a great temptation to push sometimes, and this must be resisted, for, as Ignatius Loyola teaches, the Lbrd chooses to deal directly with the soul, and the director must not get in the way of this meeting. Simone Weil spoke of "waiting patiently, but with expectation, for the coming of the Lord." As the example of the midwife reminds us, it is only the ,mother who pushes, not the midwife. Dr. Jack Dominian describes this love as sustaining, healing and promoting "growth (Tablet, 14 May, 1983). Toial listening is sustaining because it conveys to the other that you care. A responding that clarifies, confirms and ~ffirms the goodness of the'other, not reinforcing the badness they see, and which" can help open the directee to God's personal love, is healing and promotes growth. There is little growth without pain. Wounded people can be frightened by the love offeredand may lash out in their fear, challenging the sincerity ofthe love offered. The director must be willing to stay in there,"sh~ring the hurt and the helplessness. That~ is compassion, shared helplessness, and the director shares in the growth of the directee as they walk together' in the mystery of pain_ and healing. We are all wounded healers if we are close to Christ. Mary could stand by the cross, sharing the helplessness of JesuS, without moving away because she could "do nothing" for him. At times the directoi-'s role is just to be a presence, helping transform helplessness into strong hope, not hopelessness (2 Co 12:7-10). This can be very difficult and painful, because the more love we bring to a situation, the more vulnerable we are. Peter tried to come between Jesus and his cross because he loved Jesus. Later he learned it was a false kind of Io~e, that was directed more at himself than at Jesus. So, the director may feel deeply the pain of the other and wish to come between the directee and Calvary. Dr. Dominian is not exaggerating when he writes: ~For anyone of us to succeed in loving, we have to suffer, and die a thousand deaths. Here is the encounter between grace and nature at its most powerful" ( Tablet 14 May, 1983¢p. 446). Directors who have stayed with directees in their Gethsemanes will agree. Feelings and Affectivity . The director needs to be aware of the importance of feelings. They are messages to ourselves about ourselves and we are diminished when we do not listen to them. The relationships.between the director and directee, as .between both and God, are deepen.ed as there is a growing .awar¢ness of the feeling responses present, and a sharing of them. ,. Feelings, by Willard Gaylin M.D. (Ballantine Books, N.Y.) and Feeling and Healing Your Emotions, by Conrad Baars M.D. (Logos) are helpful books. Baars speaks of humane and utilitarian emotions, directing attention to the psychic energy emotions release. ., Barry and Connolly speak of Anger, Deep Fears, Warmth.and "l:enderness, and Sexual Feelings, as very strong, deep feelings that people experience. There must be no blaming the other for one's feelings, for feelings are deeply 902 / Review for Religious, March-April, 1985 personal and must be personally owned. So the director encourages the directee to reveal such deep feelings to God also. Some may be prepared to reveal their so-called good feelings but not those they judge to be negative, e.g. anger. Or they may be willing to share anger (because it is becoming acceptable) but not strong sexual feelings they might be experiencing. Authentic prayer, though, is not a performance. It is an encounter with God, possible only when I am truly myself, One should be on guard against an exaggerated emphasis on anger which can be a cover up for less acceptable feelings as, for example, .sexual feelings. And it seems to have become rather common for persons to blame parents, school, Chur~ch~ their religious congregations for their present unacceptable state. Withotlt wishing to deny the influence all .these have, I wish to stress that our feelings are our ow9, and blaming others is both false and harmful. It is a sign of growing maturity when we accept responsibility for. our now lives. So .often we discover that the feelings that surface in prayer reveal the concept the directee hasof God. Hannah Hurnard in The Hearing Heart tells that for long she could not pray to Jesus, only to the Father. She was afraid of approaching Jesus lest he ask something hard of her. This would indicate that JesuS seemed to her excessively demanding. She was healed of this distortion, and could then pray to him. So a retreatant might pray to Jesus as God, but not as Man; she feels safe that way because she is frightened of men. Yet that fear is hindering an intimate relationship with Jesus, keeping him distant. Somebody else might pray to a God whois infinitely powerful, holy--and also infinitely distant, impersonal. Could such a person':experience that God really care~, is deeply fond of him or her? Perhaps what we see here is a fear of intimacy. The affectivity of the person includes the will, which besides being'an executive faculty, is also a loving faculty. The affective act of the will, "I love you," e~presses the basic desire for the well-being, the continued existence, of the beloved. Besides the will, our affective life also includes our feelings. These~are what I call the surface responses--sad, mad, glad, scared. There is alsoa deeper level of affectivity where dwells our faith, hope, love, peace, which one is aware 6f even though sensible "feeling signs" are missing. For example, a directee may speak of aridity in prayer, and yet there is the longing to pray, together with the awareness of an underlying deep peace. When John of the Cross speaks of the signs for moving prayer into contempla-tion, he is alerting us to these deeper levels of our affectivity. Discernment Thespiritual director is a walking contradiction, in that he or she isto be a "Competent incompetent" as someone has: said. The director must be incompe-. tent, because it is God's work at issue, God's. power that gives the increase (2 Cb 12:7-10; 1 Co 2:1-5). So, we must~tru~t ih God's power at work in the °Spiritual Direction / 203 director and in the directee, "doing infinitely more than he can ask or imagine" (Ep ~:14-21. This attitude must be continually growing and relied upon. But the director also must be. competent, skilled in total listening and in discet:nment. It is the discernment of spirits that is at the heart of.spiritual direction and which ultimately differentiates it from counseling. Ignatius Loyola and Peter Favre were good directors because they were both skilled in dis-cet: nment. As with them, so with the modern director, this skill is learned by being attentive to one's own responses--thoughts, feelings, behavior. Reflect-ing upon these experiences, for instance, the director will begin to observe their beginning, their middle and their end. Thus he or she begins to distinguish movements which are from God, movements authored by self, and move-ments stemming from forces outside, whether good, neutral or bad. The spirit-ual director learns from the movements in his or her own life the skills of discernment. Rarely are things black and white. Sifting tlie good and the bad, the wheat and the tares, is.a gift from the Spirit. The matter for discernment is the actual experiences revealed by the directee. Together, the director and directee prayerfully reflect upon these experiences to distinguish what is God-wards from wtiat is not. The directee, for example, may speak of a "peace-filled prayer." Nrt all peace, however is from the Good Spirit. Some is the result of achievement, some the accompaniment of a tranquil environment, some is the false peace of complacenc~,, and some truly i~ God's gift. What is this "peace" before us now? What are its fruits, and is it enduring? How does it measure with the packet group of Galatians 5:22-24? Humbly, patiently; both director and directee wait upon the Sp!rit to reveal the truth. Perhaps disappointment is reveaied in h sessio_n with the director. "Whom are you disappointed in? What are you disappointed about?" Following through on the answers offered can be richly rewarding, and can point the way in which the Spirit is guiding the direcl~ee. There are many writings about the discernment of spirits to help ,the director. A good knowledge of the Rules ~iven in the Spiritual Exercises of Ignatius Loyola is most helpful. Jules Toner has published a Commentary on these Rules for the Discernment of Spirits. This° is the fullest and deepest treatment I have read. Chapter 10 of Fessard's ~fe in Faith and Freedom, Michael Buckley in the Way Supplement 20, Harvey Egan in "The Spiritual Exercises and the Ignatian Mystical Horizon," the Memoriale of Blessed

Issue 4.3 of the Review for Religious, 1945. ; MAy !'5, 1945"' ' ",, ris in rl÷|ncjs~ ampere " ~ ~v~ ~ '~ f~ -";~ ,~ ¯ 7ESUS CHEST IN ~THE WRITINGS OF R~MI~RE--.~" ~,7- '-~ "~ Dominic U~ger,.6.F.M~Cap: . ~. sMEDITATION, . BOOK~ , FOR MINOR~. ~S~MINAKIES Vo1. IV, No~ .3~ ~'/Publish~d 3~onthl¢; Jan~arg, Mar~h,'Mag July'September~and No~ember a~ ~h~ Cdlieg~iPres~ 606 H~ms~n Street, T~peka K~ns~s ~b~ St. Mar7 s College St. M~gs w~th ecclesiastical approbatton. Entered as~second class matter-Januar~ 15 1942 . at thvPost O~ce Topeka Kansas underthe act of ~arch 3+ 1879~' ~'~ *~ . ?"Edit0rih1.Board: Adam C. Ellis, S.J., G. Au~usfifie Ellaid,. S.J., Getaid"Kelly, S J.~: Editorial-Secretary. Alfred F. Scfine~der S J ~ . : Coplright 19~ b7 Adam,C. Ellis: permission is hereb7 grantld for quotations 3"~" of reasonableTl¢ngth,, provided due credit, ,be given this review" and the' author. -("Subscription price: 2 'dollars a,year . ,? . . ~ " ~ ~rmte~ m.U.S;t~; .- ~ . . J' / 89)~.~, ~' Our deification is as certain ds the dogma of the divinity ~;, . bf Christ/of which it is the complement. oit is novmereiy "for itself-that ~l~e:'holy Hiamanity of Jesu.s" has ~e~ei~;ed, tfie ,,_ ~f-ul:nessof the di~Jinity through the personal union with the °~.~ -Wbrd,, bu~ als0.to make all humanity divine b~ granting'a :ihareiof Hii plenitude to all whowish to receige, His ~' ~ 'muni~tion. ~ Wh.en God ~redestined His own Son to be the :i'~7 ._ ¯ S0~a 0[ l~a~ry, "He p~e ~destined us t,o become His ~ad0pfed:sons ,b~y' union~with His onb/-begotten Son. (Ephes!gns~l:5). In becoming incarnate the" W;~d "of Gbd communk~(ed ¯ ~H.is di~iinity inca very personal manner to one soul and one ~ ,body in Christ. But his limitless love, embracing th~ whol~ _ world, mad~ it poss!ble for all,o .men toshare in-tha.tpartici- , . patton of the divine¯life. "His (Christ's) InCarnation ~a~ , -- no other end or aim, than to c6mmunicate His divine" life. ~ - to us: , ,~ . - But if-the'fulness 6f the diyinity!belongs.~shbstantially to.Jesus .- ~ Christ gl0ne (C01. 2:9), all who are united to Him by holy ba'ptis~rri .~'becoNe parta~kers in this fulness each according to his measure (John- ~ ~1:16),.: .-.,Ali o~iaer individual -natures belonging, to o~hd ia~e ~.~ Adaha shall be called, to unite themselve~ to-tBi~ privilqged nature, and to recei~'e by t'his union a very real communication,of its divine~iife. ¯ There shall be but one only, Go~d-Man: but" all men who. shal1~ be ~DOMINIC- UNGER~ Son of the~Heayenly :~E~th~r; but~all those.,who shall be willing-t~ receive~ thii~only Son shall becomethereby thd adopted sons of His Ffither add shall adqfiire - ,g s~rjct, right to share in H)s heavenly inhe/i(affce. "-(Tbe" Ap6stlesbip oLPr~g~r,,~p. 138: and The Laws o~ Prodidence, p. 90.)- ~ . ,"L It is possible for Christ to b~ the Head ~f all men and to i m~ke'~hem divine becahse.He is personally' unit~d"with Go~ ahd because He possesses the fulness of divine life. which He " fofcef~!y stated b~.Father Ram~{rd:- ~ . ~ Jesfis Christ is, therefore,.3n a ver~ real sense, the Head of huma~ ity ~nd of tile w~ole spiritual creation: .for from Him alone~do~s thd 'divine li~e ~our itself forth on angels and men, as really as animal lif~? ~s~reags' fr6m'the h~ad into every ~a[t pf our body." From Himhnd ~'flom Him alon~ proceed all supernatural acts which are d~ne 'io-heaven arid earth. We capnot acquire the least ;merit, do the least ~c~i'on,.conceive the least" thought,pronounce the least w~rd. in the supernatural order, if these different ~mov¢ments are not in-~ur hearts. *~througb~ an ~mpul~e'of His Divine~ Heart. This adorable ~art is 'for: all h~manity, in the order of grace, what ~he sun,.in ~fie physical okder, is for the earth and th~ 6ther planets which'gravitate~around it. - ~- The fact that Christ h~s, made it possibld --;_re~el~eHls o~n Bo'dyafid Blood in~the Eucfiari~t is ~an?- argument that He ifitend~d usto be divine. This union of -man~ith

The Mercury December, 1909 HELP THOSE WHO HELP US. The Intercollegiate Bureau of Academic Costume. Cotrell & Leonard ALBANY, N. Y. Makers of CAPS AND GOWNS To Gettysburg College. Lafayette, Lehigh. Dickinson. State College, Univ. of Penn sylvania, Harvard, Yale, Princeton. Wellesley, Bryn Mawrand the others. Class Contracts a Specialty. Correct Hoods of Degrees To The Class of '10. We have begun our college campaign for next Spring and Bummer. Over 25,000 employers look to Hapgoods for their men in sales, offices and technical positions in all departments. Most of these firms use college men. They arrange with us to cover the entire college world for them. We have a unique proposition o* immediate interest to any college man who will be open for a propo-sition. Let us tell you about it. Write to-day. !\\ITMOJVJMJ OttGJJVIZjlTlOJV UJf BltjiMJV ItUliKIillS. Commonwealth Trust Building, Philadelphia, Pa. THE) RIGHT TAILOR IN THE) WRONG LEGATION J. W. 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PLEASE REMEMBER That by sending your orders to us you help build up ami develop one of the church in-stitutions with pecuniary ad-vantage to yourself. THE IUI ERCURV The Literar7 Journal of Gettysburg College. VOL. XVII GETTYSBURG, PA., DECEMBER, 1909 No. 7 CONTENTS. THE IMPORTANCE OP HEREDITY IN DECIDING A MAN'S OCCUPATION 2 WM. A. LOGAN, '10. THE FIRST CHRISTMAS.—Poem ' 5 NEWTON D. SWANK, '11. THE MUNICIPAL BATHING BEACH AT WASHING-TON G D. E. A. K. HER REASON 8 JI. IT. KRUMRINE, '11. ART. II.—TENNYSON'S CENTENARY, AUGUST 1809- 1909 12 REV. CHARLES WILLIAM HEATHCOTE, A.M., B.D. THE HONOR SYSTEM SHOULD PREVAIL AT PENN-SYLVANIA COLLEGE 15 MARY M. BAUSCH, '11. THE AMERICAN BUSINESS MAN 17 HARVEY W. STRAYER, '10. NEITHER PESSIMISM NOR OPTIMISM 20 FLORENCE G. HEATHCOTE, '10. DOES SMOKING AND DRINKING INTERFERE WITH INTELLECTUAL PROGRESS ? 22 H. F. BAUGHMAN, '10. SPAIN'S CRIME 24 EARL S. RUDISILL, '12. THE POSSIBILITIES FOR IMPROVEMENTS IN GET-TYSBURG 26 HARVEY S. HOSIIOUR, '10. EDITORIALS 28 EXCHANGES 31 z. THE MERCURY. THE IMPORTANCE OF HEREDITY IN DECIDING A MAN'S OCCUPATION. WM. A. LOGAN, '10. jO consider the question of the importance of heredity in determining a man's occupation we must see what effect heredity has in general upon the life of a man, and since occupation is an outgrowth of imitation, we must determine the effect of heredity, in particular, upon imitation. But let us first see what heredity means in this connection. There are those who would tamper with the term "heredity" in its purity, corrupting it by making it cover its own natural ground and that-rightly belonging to "early environment." We prefer, and justifiably so, to look upon it in its own sphere and to exclude any contribution from this other factor. Hence, we define heredity as the name given to the transmission of gains or losses in organic development from parent to child. And upon this definition rests the solution of our question. Heredity, certainly, has importance, however limited, in de-termining a man's line of work—in fact it has importance as a determining factor in man's whole life. Taking our definition, we admit a transmission takes place in the generation of chil-dren, but note that it is a transmission of gains or losses in organic development, and hence, becomes a question of large or small capacity; for it is easy to understand that the parent who lias gained in organic development will transmit to the child an organism of superior development and therefore of greater ca-pacity. The reverse is also true of the parent who has lost in organic development. And now, although we admit this, at the same time we know from observation, that unless favorable con-ditions are brought to bear upon the life of that child of superior development, that superiority will be overcome, largely, by the lack of said conditions, and, by the time the person is ready for occupation the factor of superior development will be so subju-gated to the unfavorable conditions that it will be recognized as playing a very small part in determining the occupation which the person will take up. On the other hand, let the child of in-ferior organic development be surrounded by favorable condi- THE MERCURY. tions—what do we notice ? Simply this, that although it cannot exceed a certain limit of development, it can and will, by virtue of these favorable conditions, overcome its inferiority, and, again, we find it true that heredity plays a part, but a very small part, in determining the occupation the child will follow. This ex-plains the phenomenon of great, powerful men born of lowly and sometimes ignorant parents, yet by virtue of later environment they become the powers that they are. Now, that we may get the really vital factor which solves our question, we must consider the element, "conscious imitation." It is this, after all, which determines the occupation however true it is that it too, has its detriments. To be concise we shall quote Baldwin, who sets forth plainly the rise of conscious imi-tation, and heredity's part in this rise. He cites the fact of the late rise of conscious imitation: sixth or seventh month. This fact may be accounted for on the very evident ground of the distinction of congenital functions from the new accommo-dations of the individual child. The child's early months are taken up with its vegetative functions. The machinery of he-redity is working itself out in the new individual." And fur-ther: "In the main, therefore, there is instinctive tendency to functions of the imitative type, and to some direct organic imi-tations; but those clear conscious imitations which represent new accommodations and acquirement are not as such instinc-tive, but come later as individual acquirements." Here we see heredity limited to the determining of action in the early months of the individual's life, and giving way to that more potent fac-tor, conscious imitation which in turn is determined by environ-ment. But we have not said that heredity has no power in de-termining a man's occupation and it is for us to show now, how it limits environment. Tins has been indicated above, but not explained. Let us take the ease of transmission of losses. The parent is frail and weak and the child inherits a similar frame and weak-ness; then no amount of habit, custom or education will make that child capable to assume an occupation which requires a large, strong body. And so with the inheritance of weak organs of whatever name—a weak heart, brain, a diseased stomach, etc. —inheritance of any of these means that habit, custom or educa- THE MERCURY. tion, in a word, environment, can only succeed in making the individual fit for an occupation which will not involve any strains whatever upon the weak or diseased organs. On the side of the trasmission of gains environment docs not have this limiting influence, but, as was stated explicitly above, a favorable environment tends to produce further gains, while an unfavorable environment limits even the organism of su-perior development. To take a specific case, we know a man, born of strong, healthy, intellectual parents, whose life was somewhat in this order—school (where he ranked high) work, (first in a store then in a factory with his father, then at a trade); night school, college, seminary, and ministry. The observed facts show that the man was born with an organism of superior development which was favorably environed during his early years,—then a less favorable influence came to bear, and, (that he might have more money), he went to work. Here we see environment showing itself in two directions—from store down to factory, and from factory up to trade. But finally, en-vironment lets his organism work along favorable lines, giving him a continuous uplift through the stages from night school to college, to seminary, and to his occupation. To sum up briefly, then, we admit that a transmission of ca-pacity takes place in generation of children, but we contend that this capacity may be limited or increased according to the un-favorable or favorable environment of the individual. We say that heredity is replaced by conscious imitation, to a large de-gree and imitation is the performing of those things which we see being performed about us. And when it comes to the de-termination of an occupation wc, in choosing, imitate those whom we have found it pleasant to imitate in other matters, or we choose an occupation for which our habits, customs or educa-tion has made us adept. And all this leads to the truth: "Man is a creature of environment," however true it may be that lie himself determines largely, his environment. THE MERCURY. THE FIRST CHRISTMAS. NEWTON D. SWANK, '11. In snowy-white December's dreary days, There comes to mind that bright'ning tale of glory; Of how the angels chanted hymns of praise, And to the shepherds told the wondrous story. Good shepherds, keeping watch o'er flocks by night In that same country where the Christ was born, Were dazed as they beheld a glorious sight Ere they had caught a glimpse of waking morn. They, sore afraid, drew back with cries of fear From that great shining light sent by the Lord. Then God's own angel did to them appear; Above, in radiant brilliancy, he soared. The angel to the shepherds softly said: "Fear not, I bring you tidings of great joy, Which to all people shall be widely spread; For unto you the Christ, your king, is born! This new-born babe is Christ, the Lord of men; In manger lying wrapped in swaddling clothes, Him .you will find in David's Bethlehem"— Then suddenly a host of angels rose. They chanted soft in heavenly array, And then sang: "Glory be to God on high, And on earth peace, good-will toward men alway." The joyous shepherds were no longer shy. As these celestial angels went from them The shepherds spoke to one another thus: "Let us now even go to Bethlehem To see this Son that God hath sent to us." THE MEECUEY. They came with haste, and found sweet Mary mild, Good Joseph with the oxen standing by; Within the manger lay the Holy Child,— God's gift to man His Love doth verify. When they the babe had seen they spread abroad The saying, which was told to them about This child, the precious gift for man from God; And all who heard sent up a prayer devout. The shepherds, glorifying God, returned; With great rejoicing they left Bethlehem, Where they such wondrous things had seen and learned; But Mary kept these things and pondered them. THE MUNICIPAL BATHING BEACH AT WASHINGTON. D. E. A. K. |ASHIN"GT01ST, the city beautiful, home of great men and fair women, has like many other large cities come to realize that not only in the palaces of kings, but also in the homes of the poor, are brain and brawn, beauty and grace to be found, for although frequently styled, "the city of diplomats and politicians," she has within her confines many from the poorer classes to whom are denied many of the neces-sities, not to speak of the luxuries of life. The children of these poor, compelled to bear the sweltering heat of summer, suffered without any means of relief. Seaboard cities are fanned by cooling breezes and afford to the younger element all the bathing facilities the ocean allows. Country towns have woods and the inevitable swimming hole. Washington, although situated on the Potomac, is blessed with none of these natural bounties, for due to the depth of the water and the currents, the river has been shunned rather than sought. What was to be done in the face of such conditions? Action THE MERCURY. 7 followed swift on the heels of the realization of the necessity. The citizens of the district petitioned the commissioners and they readily granted to the committee appointed, the old Fish Commission pools and grounds and a money appropriation to make the necessary repairs and alterations. Thus one of the city's most beneficent charities had its beginning. It was but a beginning, and that only, for since this the labor expended has been almost herculean. Unused pools have been filled in, low ground has been graded, drainage has been put in, locker houses and office buildings have been provided and con-crete swimming pools built. Has it been worth while? For an answer I would ask you to go to the Bathing Beach grounds some afternoon about one o'clock. When one is a full half mile from the pools already the small boy with his bathing suit is in evidence. Although Wash-ington is a city of "magnificent distances," yet from the out-skirts they come, rich and poor, big and little, young and old, and all in a hurry. When they arrive at the grouds all willingly get in line to receive their free admission slips, for a record of the name, age and residence of all patrons is kept. At the small boys' hours the big fellow declares, "he's only a kid;" at the older boys' hours, the little one is a man grown, supports a family, "and has chewed tobacco for a year;" few such excuses however, are offered during the ladies' hours. If the troubled waters in the pools at Washington could work miraculous cures ,many would be the number healed, for from early morning to evening few are the minutes in which the pools are not "disturbed"—and not always by angels either. Splash! Splash! Splash ! All day long. One can see hundreds in the pools or waiting on the wharves. Here a senate page is having a game of tag with a "newsy" who for an hour has dropped his cry of "Sta'-Times- -Evenin' Pape," and is enjoying a dip; there "Tubby" Regan, winner of many races, paddles in his inevitable tub, joyfully ignorant of the fact that Johnny Shugrne is just ready to spill him from his slippery throne. There are shallow pools for waders, deep ones for swimmers,. "muddy" ones for the dusky patrons; all are accomodated, all are-happy, all are safe. Swimming instructors and life guards with 8 THE MERCURY. ceaseless vigil keep careful watch over the bathers, so accidents are few, fatalities none. And who is largely responsible for the instruction and con-tinuance of this factor which has proved to be an unspeakable blessing to many? Dr. Wm. B. Hudson, the present superin-tendent, "the swimmer's friend, looked Up to by the boys, re-spected by the men, asked for by the ladies; a "West Point man^ a University of Pennsylvania graduate who has entrusted to other hands his large profitable practice that he might for a mere pittance give his time and energy for the good of "the other man." All honor to such truly great men, who in a spirit of widest altruism forget self in their consideration for their fel-lows. ± ± HER REASON. M. H. KRUJIBIXE, '11. SJSPT this a grand night? Beyond description!" "It certainly is." "It is an ideal night to take a walk. Nothing would be quite as enjoyable to me as a walk. Will we take one?" Oh !— The t-t-ti—w-well! Let's take a walk." Such were the words exchanged between Jack Roberts, the big Sophomore class president and Miss Drew, the Freshman co-ed, respectively, as the former was leaving Miss Drew after having spent a most enjoyable evening in the company of the Fresh-man co-ed. It was at 11 o'clock and the walk came as a sur-prise to both. It was quite a novelty to these two representa-tives of hostile classes. True, Miss Drew had reflected on the time but the night was too grand to resist. Then, too, we must not forget that one was a class president and the other a class secretary and loyal Freshman co-ed. "Hustle on your wraps, Miss Drew, and we'll be out enjoying the glorious night," said Jack, his head in a whirl. The very fact that he had spent the evening with Miss Drew was enough THE MERCURY. to fluster him for a week and the walk in addition was enough to cause a brain-storm. He had eyed the Freshman co-ed with hungry eyes many a time as she appeared in chapel, on the campus, in dining hall or wherever she chanced to come within sight. Many a time had the rustle of her dress, the wave of her golden tresses or the sparkle of her beautiful, blue eyes caused his heart to take a sud-den leap and flutter beyond control. What this present occasion did we can only conjecture. Then, too, Mis Drew, the popidar and generally admired Freshman co-ed had not been entirely averse to the attentions paid her by the big Sophomore president. In fact, she had played several games of tennis with him, but never had Jack teen honored with her company as he was to-night. But the walk is not yet taken. "Oh! I am ready," was the quick reply, as Margaret, the co-ed, hastily donned her wraps. Soon they were off for a stroll in the country, under the open canopy of heaven, bestudded with countless stars. The silvery moon, too, was shedding its gor-geous light on the earth beneath. Thus they went forth to drink in the fresh air and beauties of the night. ISTor was their en-joyment of the walk unexpressed. "Isn't this evening perfectly charming. It is an ideal ni , I mean, it is an ideal evening. An evening such as poets love to describe. How grand it is and my enjoyment of it cannot be expressed." Such were the words of Margaret as they went along. "You have expressed my feelings exactly, Miss Drew," was the scant reply of Jack. He had other feelings to contend with. Feelings such as scarcely permitted him to open his mouth lest they give utterance,—to his sorrow—perhaps. He was perplexed and rather meditative. But he was well aware of all that hap-pened and was a very earnest audience to Margaret, reflecting carefully on all she said, which was much. Margaret apparently was enjoying the walk so much that she did not think of any-thing else. She was very talkative, as if for some specific pur-pose. As the walk was continued the perplexity of Jack did not cease, but rather increased. He was perturbed and it was only 10 THE MERCURY. a matter of time when it would become evident to his companion. '"Shall I say it ?—Will I tell her ?" mused the big class president. "How will she take it? No. I dare not, I must not, for when I mentioned Borneo and Juliet in connection with this night, she made a queer move and uttered an unexplainable sound. She objected to any such thought. Did she object? Perhaps she winced for another reason," mused Jack further. At this time the representatives of the two hostile classes were quite some distance from the college. It would take them about half an hour to get back and then they would have to walk briskly. Yet they kept on apparently unaware of the time and distance. All of a sudden an outrageous yell and din reached their ears. It was a din and it kept up for some time. Pres-ently Jack broke the silence caused by the din with the words, "What noise?" Margaret, innocent as a Freshman only can be, of course did not know. But all of a sudden, as if becoming suddenly aware of the time and distance from the college, she exclaimed rather excitedly, "Let's turn back. I fear the hour is growing late and we are some distance from the college—a good half hour's walk!" "Say a good hour's walk," said Jack as he turned to go back before he was aware of it. They journeyed back but the hideous noise and din marred their walk. How they did not know, but even Margaret was silent and Jack could not muse as before, with such an uproar going on. Furthermore he was afraid that he should be back at college, on the campus where the noise was made according to all indications. He was a class president and a Sophomore, too. What might not his class be doing. They were trained to "work" under him and without him they were as sheep without a shepherd. Perhaps the Freshmen are busy. He became alarmed the closer they came. His nerves were all a-tinkle. Just then they had come close enough to distinguish some words. "Sophomores! ""Sophomores!" "Freshmen!" "Freshmen!" "Freshmen!" burst upon their ears. "The Flagscrap!" burst forth Jack, as he made a sudden leap as if to run. THE MERCURY. 11 "Pardon me, Miss Drew, I—I forgot." "Merely class spirit," was the reply. The fact was only too well known to both now. The long looked for flag scrap had at last "come off." Then Jack did think. Here he was while the flag scrap was. going on, on the college campus. To him the walk ended in a tragedy, at least so he thought then. As they hastened back they wished their respective classes suc-cess as was only natural. Since the journey before them lasted about half an hour more, the former feelings of Jack came back. He had not said anything yet, but had come to the conclusion ihat Margaret was rather favorably inclined towards him. He gave that as her reason for taking a walk with him at such an hour. He could see no other reason. She surely must have had one and this to him seemed most plausible. Finally they reached their destination and in delicious pain Jack left the Freshman co-ed. He had not forgotten the class fight and so at the top of his speed he arrived on the college cam-pus. Yelling was at par now but it was all for the Freshmen for they had withstood the Sophomores for thirty-five minutes and their flag was still intact. Thus they had won the scrap since thirty minutes was the required time. The reason the Sophomores could not harm the Freshman flag-was because they lacked a leader—their president. No one knew where he was. That night Jack went to his room rather crestfallen. But then again he was happy for he had not forgotten the walk with one whom he idolized—yes that's what he really did. He still had hope, more strongly than ever, now, that he had left her and had time to reflect, that she had a good reason for taking the walk with him. "Yes, love was her reason" thought Jack. Next day one could see the Freshmen strutting about in high glee over the victory of the night before. After chapel, they all, at different times, and in small groups, congratulated Miss Drew, their secretary, on the noble part she had played in the flag scrap. Yes, the Freshman co-ed had a reason for taking a walk, at midnight, with the big, husky Sophomore president. 12 THE MERCURY. ART II.—TENNYSON CENTENARY AUGUST 1809-1909— Tennyson and In Memoriam. BY REV. CHARLES WILLIAM HEATHCOTE, A.M., Ji.U. IEOM the selections of Tennyson's poems you will notice his work is beautiful for its melody, and harmony. You notice that he possesses a true love for nature and has a noble Christian character. This is manifested in his friendship for Iiallam. There has been very few classic friendships in the history of the world that have come down to us. We know the story of the true friendship, Damon, a Pythago-rean, bore for Pythias. Pythias had been condemned to death by Dionysius I, of Syracuse. Pythias asked to be set at liberty for a short time to settle up his affairs. Damon pledged his own life for that of his friend, who he knew would return. Pythias did return before the day appointed for his execution. Diony-sius was so deeply impressed that he released Damon from his pledge and gave Pythias his freedom. Again we know the true friendship David bore toward Jona-than. In the account given in I Samuel, 23:17-18, we see this friendship manifested. "And he said unto him: Fear not for the hand of Saul my father shall not find thee; and thou shalt be king over Israel, and I shall be next unto thee; and that also Saul my father knoweth. And they two made a covenant before the Lord: and David abode in the woods, and Jonathan went to his house." Thus Tennyson had a true deep friendship founded on love for Arthur Henry Hallam. He reveals his friendship and love in "In Memoriam." Arthur Henry Hallam, the son of the historian Henry Hal-lam, was born Feb. 1, 1811, in London. At an early age he traveled with his parents in Italy and Switzerland. As a youth he was very precocious. After attending a private school, he was sent to Eton. Here he remained until 1827. In October, 1828, he matriculated at Trinity College, Cam-bridge. Here he became acquainted with Tennyson. There THE MERCURY. 13 was formed a friendship which was to iast forever and which was destined to be immortalized in literature. Thus should all friendships be made, not to be broken at will, but to last forever. Friendships should not be made with the purpose of using those friends for selfish motives, but that true communion of soul and spirit might exist here on earth and in the realms of eternal life. Thus the best friendships are made in mature years when one. understands the congenialities of human nature. Furthermore, the true friendships formed in college days last on through life. You know Cicero speaks of friendship thus: "Virtus, virtus inquam C. Fanni et tu Q Muci et conciliat amicitias et eonser-rat. C. De Amit XXVIII, 53 page. Emerson also says: "My careful heart was free again, 0 friend, my bosom said. Through thee alone the sky is arched, Through thee the rose is red; All things through thee take nobler form, And look beyond the earth, The mill—round of our fate appears A sim path in thy worth." Young Hallam did not distinguish himself in Greek, Latin or Mathematics while at college. His work in literature and essay writing was brilliant. He was an orator of strong ability, for he obtained a prize on declamation in 1831. He was well versed in history. He graduated from Trinity in 1832 and in October 1832, he took up the study of law. In August of 1833, Arthur accompanied his father on a trip to the continent from which he was not to return alive. He died at Vienna, Sept. 15, 1833, from an attack of intermittent fever. His remains were brought to England and interred on the 3rd of January, 1834, in Clevedin Church, Somersetshire. Hallam as a young man in his earlier college days wrote many poems which were graceful, and pleasing. We quote this one: 14 THE MERCURY. '"Alfred, I would that you beheld me now, Sitting beneath a mossy wild wall. On a quaint bench which to that structure old Winds an accordant curve." He also wrote several essays of a philosophic character, which show careful thought and preparation. Thus Tennyson as a tribute of honor to his beloved friend wrote "In Memoriam" which was first published in 1850. It is probable when Tennyson first wrote this poem that it was not his intention to publish it. There is no regular order in the poem. Tennyson wrote as his soul passed through its various states, conditions, and feelings. At one time Tennyson lost his note book. We can imagine the deep distress of the poet until it was recovered. Hallam had made a deep impression on Tennyson's life and character. He was a congenial, winsome fellow. Hallam's death was a double shock to Tennyson. In the first place his friendship was clear and indissoluble. In the second place Hal-lam was betrothed to the poet's sister Emily at the time of his death. Thus Tennyson depicts his sorrow, varied feelings, love, etc., in the poem. Prof. Genung says the theme of the poem is: "That love is intrinsically immortal." He also divides the poem thus: Prologue. Introductory Stage I—XXVII. First Cycle—XXVIII—LXXVI1. Second Cycle—LXXVIII—CIII. Third Cycle—CIV—CXXXI. Epilogue. Clianibersburg, Pa. THE 3IEKCU1SY. IB THE HONOR SYSTEM SHOULD PREVAIL AT PENNSYL-VANIA COLLEGE. MARY M. BAUSCH, '11. iX.tlic discussion of this subject, first it must be shown what is meant by the honor system. By this we mean that men and women are put on their honor, that they are pledged to perform all duties with truth, with hon-esty, and with, fairness. They are pledged not to cheat. When a man is put on his honor he is given an opportunity to prove himself a responsible being. The honor system should prevail at Pennsylvania College for two reasons. First, because the morality of the student body would be improved. Second, because the reputation of the institution would be raised in the eyes of the public. The question may be ashed, Is there any honor in our student body? The only way to prove that this exists is to have the honor system introduced into the college government. When once a student is placed on his honor he comes to realization of his position. He is no longer a mere high school boy. He is a man and must be responsible. If he is not responsible he must be taught to be. And the only way to teach responsibility is by placing the student in a responsible position. This in itself is Fufficient reason why the honor system should prevail. Our honor is our most highly prized possession. Can we en-trust our honor to another? Can we place it in the care of pro-fessors, while under his instructions and receive it at will when we pass through the portals of the institution? The four years passed here are to the average student the most formative period of his life. This is the time for you to learn to depend on your-self, to be a leader even if you have not acquired ability suffici-ent to do so. The honor system will help to accomplish these things. It will arouse in the student the desire to do right. The objection is raised that the honor system does not make all honest. This is true. No system can make a man do his work honestly if he is determined to cheat. But a public feeling is aroused against cheating, this public feeling has greater influ-ence than anything else in governing man's actions. 1G THE HEKCUKY. For the honor system to succeed at Pennsylvania College it is necessary for the student to be willing to undergo the conditions which the honor system demands. He must be ready to inform against anyone who cheats. The student must be wholly impar-tial. He cannot allow private friendships and claims to inter-fere with the discharge of his duty. This is one of the greatest principles in the training of the future citizens for our country. A keen sense of honor is especially in demand in piiblic and pri-vate life. It is even more important than education. The educated man who lacks high moral character is more at a disad-vantage than the honest man who is uneducated. The honor system is a stimulus to better work in general. It does not cover examinations only, but it also covers assigned tasks and private work. Besides the greatest cheating does not occur in examinations. It occurs more in written work done out of the class-room where the authority of the instructor does not extend. For example the writing of themes and in mathemati-cal problems. It has been said, "To cheat is one thing, to cheat a teacher is another." This especially applies to private work over which the instructor has no immediate authority. The only way to root out this fault is through the honor system. For only through the students themselves can any reform in this di-rection take place. I have said that the honor system would raise the reputation of the college in the eyes of the public. The most important part of the college is its student body. The student in a large sense makes the college. If he is dishonest, he causes a shadow of dishonesty to be cast over the institution from which he is graduated. The value of his diploma is lowered when the pub-lic once learns that by cheating he is able to pass his examina-tions. The standard of the college is made manifest by the standard of integrity and ability of its students and alumni. If the honor system prevailed at Pennsylvania College, the faculty, or rather the individual professors would be relieved of a very unpleasant duty. The duty of a spy. The imputation that the professor is a policeman would be removed. This is a very strong reason why the honor system should be adopted here. There are many students who have good impulses but lack moral strength. We all recognize the power, a strong personality . u THE MERCURY. 17 has over a group of minds. The boy upon entering college is most easily influenced by the older memebrs of the institution. Xow, if a high sense of honor were fostered in the college, the morals of the Freshman would be strengthened by the example of high honor existing among i\pperelassmen. The student who sees a high standard of honor in a fellow-student may in time be brought to adopt it for himself. Again, there are students who object to giving help, both in examinations and in private work from a sense of honesty to their professors and from principle. Consequently they are open to much criticism. If the honor system were established, they would be supported by the student body as a whole and freed from the charge of selfishness and stinginess. Finally the honor system would be the means for rooting out the idler, the man who will not work, the man who depends on getting through on somebody else's goods. Many of our institutions have established the honor system in all departments and a number of them in several departments. Among those institutions where the honor system has proven suc-cessful are Princeton, Cornell, Lehigh, Virginia, Washington and Jefferson, Washington and Lee, North Carolina, Williams, and Amherst. The methods of teaching at our college are simi-lar to those of the above named institutions, and since in general the character of students is much the same, there is no reason why the honor system should not be as successful here as in those institutions. The only to test its efficiency is to try it. THE AMERICAN BUSINESS MAN. HARVEY W. STRAYER, '10. HE American business man is one who makes an honest effort to earn a livelihood. He is the marvel of the world. He is the culmination of American industrial development. He is the one great, single, vital force responsible for America's supremacy in commerce and industry. To him we must bow our thanks for an hundred comforts which were but yesterday luxuries. 18 THE MERCURY. Through the energy, perseverance, imagination and ingenuity of the business man, feats can be performed undreamed of by the most optimistic ancestor. He has bound our country together by bands of steel; he has harnessed Niagara and a thousand other water-falls and lighted our cities with that indefinable something —electricity. He has laid the Atlantic cable and made Great Britain our own neighbor. He has united New York with San Francisco and made the State of the Golden Gate our door-mat to the Orient. He has braved the dangers of the subterranean depths and digs up for our use the precious stones and metals, and pipes to the surface the no less precious fluids. These things the American business man has done and more. He is no longer subject to nature's laws but defying even the power of gravity, sails through the air whither-so-ever he will. The American business man is above all a man of ingenuity. He harnesses nature and guides her in her own work of produc-tion. In our western country, the arid plains of yesterday are the gardens of to-day. By great engineering feats, water streams are coaxed from original courses and by proper care are made to make the parched and burned desert to bloom and blossom as the rose. In a word our business men have made living a pleasure when a century ago it was a positive pain. But our description of the business man lacks perfection until we see him in his home. See him there and you have the secret of his success. For it is there he receives encouragement and inspiration from that fount of American helpfulness—the American woman. To speak, further of the business man in his relation to the home is needless for an American reader. You may think my eulogy overdone, for I am painting the business man at his best in the home and in the industries. But even this superb creature has defects, the greatest of which it the utilization of ever moment of time for family and self at the expense of the State. For our business men too often neglect to give even a moment to the nation—to the State—to the city. They are pigmies in politics and state-craft and invite upon themselves the opprobium of the more patriotic citizens. Under these conditions of indifference the unscrupulous poli-tician springs up even as the mushroom in the night, but alas! his tenacity for life is a thousand times that of the tender and THE MERCURY. 19 short-lived mushroom. dies and never resigns. "The unscrupulous politician seldom This was the truism expressed by Jef-ferson and this fact makes it a double task to root out the American grafter, once he has attained his power. But let us thank Providence, the seat of the grafter is not al-ways unshaken. There are always some honest business men aware of the public dishonesties; always somebody ready to lead the people in their crusades against public evils; always some men ready with public confidence behind them to clean the legis-lative halls of their reeking political filth. Such men as Berry of Pennsylvania, Folk of Missouri, and Heney of California, are simply repaid for their herculean tasks by the public confidence—a thing not measured in dollars and cents. Yes, we want our business men to be honest and our honest business men to be politicians. Not until our business men be-come politicians and place politics on the high plane where it deserves to be, can we hope for continued good government. If our public officials are not honest and our business men not politicians enough to understand the public questions of the day, we tremble for the perpetuity of our country. But there is a better spirit abroad in the land. Politics is being cleansed and officials are learning the lesson that public office is a public trust. Slowly but surely we are evolving the American business man who finds time for his community and his country. This busi-ness man then, supreme in the commercial world; loving in the-home; and watchful in the State will be the hope of the future. Trusting in him in the days to come, we expect our offices to be filled with men of unimpeached integrity and the destiny of our country to be made secure. 20 THE SIEECURY. NEITHER PESSIMISM NOR OPTIMISM. FLORENCE G. HEATHCOTE '10. |MOJS"G the philosophers who have flourished during past ages the most varied theories of the universe have pre-vailed. Some have radically propounded the theory of optimism while others advocated that of pessimism. Schopenhauer's is a philosophy of despair. His belief was that the world, in which we live, with its social conditions, is the worst that ever could exist. Thus unhappiness was the inevi-table and moral rule of the human life. Leibniz's idea of this life was diametrically opposed to that of Schopenhauer's; for him happiness greatly overbalanced the pain of this world and the present world-order is the best possible. But these same two ideas exist among every class of men. The Europeans, as a whole, are rather pessimistic. This is probably on account of their less progressive condition. The Americans, on the other hand, are considered to be very optimistic on ac-count of being in a condition of prosperity. Yet America has to-day many "Schopenhauer's" as well as "Leibnizs" and their theories are just as radical as those of either of these philoso-phers. For the truly pessimistic man of to-day unhappiness is the prime element of life and the quicker death comes, the better for him. His religious, social, and business activities appear to him as only things of misery and torture. It is very evident that there is very little progress in anything a man undertakes when he upholds such a theory. "Despair is death," is a true saying. The pessimist can do very little, if anything, for the uplift of the human race, and especially for the progress of his country, with such a sombre view of life. His gloomy theory paralyzes effort. His theory, however, is only a misrepresentation, which is due to the magnifying of the various misfortunes and sorrows of this life which he has experienced. He sees no honor or justice in anything and thus he deliberately rales God out of his thoughts entirely. In such a state of mind no one is able to appreciate nature or to help others to see the right. On the other hand a radical optimist is just as far from real- THE MEitcuny. 21 izing what this life really is as the pessimist with his dark view of the universe. The optimist has, indeed, heen one of the main factors in the steady development of our land, but he, too often, forgets what true happiness really means. Everything is life and sunshine to him; misfortunes are immediately overlooked without affecting his character in the least, and thus he is car-ried on by the whirl of success, forgetting all and only looking for his own selfish joy and pleasure. Yet he is helping to pro-mote a rapid growth, perhaps, in the industrial world, but with no other thought in view except his own selfish end. Thus he has no sympathy for those who are his inferiors financially or socially and in the end he must discover that his is not the truly great happiness after all. "A man's lot is not really happy when all his desires are always and fully realized, but when he obtains a proper share of joy and sorrow, success and failure, plenty and want, straggle and peace, work and rest, and obtains it at the right time." But the truth is that there must be a blending of the opti-mistic and the pessimistic ideas, if life would appear to us reah There should be sufficient recognition of evil, so as not to ignore its presence, and a due appreciation of the good, to serve as an inspiration to high endeavor. "Life is hope" and what benefit can there be derived if one is continually in despair. The dangers and misunderstandings are well balanced by the numer-ous gifts in nature and the joy of good health. Our nation can advance only if its citizens have a "common-sense" view of life. It is by pain and persecution that their characters can be strengthened to fight the battles of life. Some great scholar has said, "This earth is dear to mortal men, not merely in spite of its tears and crosses, but also on account of them." It has been just through those men, who have held the "com-mon- sense" view that our nation is what it is to-day. Their foremost thought has been that the first thing to be done is to care for one's fellow-men. Through this noble thought there have been innumerable improvements along all lines. To make life pleasant and enjoyable for man, the construction of rail-roads, telephone, and telegraph lines have been accomplished. Useful arts and sciences have been inculcated; free schools and 22 I'll E .MI'.IICIJIIY. colleges have been opened; public libraries and churches have been erected all over the country. Even criminals of to-day are put into healthy and clean prisons where they are compelled :to do some work or to learn a trade. One of the great fruits of man's helping his fellow-men is very evident in the provision of free sanitoriums for curing various diseases and the preven-tion of epidemics. In a land where there is so much liberty offered to all and whose laws are so just, every citizen should endeavor to do his best for its welfare and advancement. To sit idly by and look at its darkest side or its brightest side will never be fruitful of any good, but let us be encouraged by the good and do our best in abolishing evil so that "this government of the people, for the people, and by the people may never perish from the earth." DOES SMOKING AND DRINKING INTERFERE WITH IN-TELLECTUAL PROGRESS. II. F. BAUGIIMAN, '10. NE of the most familiar terms used in athletic circles is the term "training." By it is expressed careful selec-tion of diet, early bed hours, clean morals and above all a strict abstinence from alcoholic beverages and to-bacco. The trainers and players all recognize the evil effects of these dissipations upon the physical system, so when football and track seasons at college come around, the candidates for these teams sign a pledge to "keep training." Perhaps after these di-versions have passed out of season, the same men who have trained faithfully for weeks may "break training" and drink and carouse as though attempting to make up for time lost. At least most men at college indulge in the use of tobacco, and a few in the use of intoxicants. 3Tow it is suggested that if such indulgences are not good for the physical system, are they not also detrimental to intellectual progress? From the statements given above it wovild appear that the majority of students think they are not, but we must remember that men do not always do THE MEBCUEY. 23 what is of the most advantage to them. We will consider the effects of each separately upon the mind, taking smoking first as it is most prevalent. Medical science shows us that smoking, especially cigarette smoking, is most injurious to the brain tissues. The smoker in-hales the poisonous nicotine and it is taken to the lungs where the blood is carried for purification, instead of receiving cleans-ing, it is acted upon by this freighted with poisonous matter. This blood is carried to the brain, there to feed the tissues with poison. Of course not all the poison is carried by the blood, be-cause the blood corpuscles and other scavengers act upon it to purify it, but they are taxed excessively by this extra task and sooner or later these organs lose part of their power and permit more poison to be carried to the brain to build up unhealthy tis-sues, which of course cannot perform their functions to any great degree, thus hindering intellectual progress. Men of experience have recognized the injurious effects of the poison, and legislators in many States are working for legisla-tion which will keep this cause of mental and physical degenera-tion from the boys in school; they recognize the fact that sound, healthy minds cannot develop in bodies that are poisoned by the same substance which must be carried also to the brain. Ke-cently in the "Philadelphia Press" there was an account of the case of a school boy whose excessive practice of the cigarette habit cost him his liberty. The account states that his mind was dulled and the boy was becoming incorrigible. This shows the effect of smoking upon one child, and its effects must be simi-lar, though not always to so great a degree, upon every smoker. Certainly the habit hinders greatly intellectual progress. Drinking is much more injurious and its effects are more plainly seen than the effects of smoking. Alcohol has a deaden-ing effect upon a man's mental powers which is well manifested while he is under the influence of liquor. He regains his pow-ers to a certain degree soon after the stimulant loses its power, hut he cannot forever do this. Gradually the brain must weaken, because a man cannot abuse any organ repeatedly without its having an evil effect upon that organ. I have seen performed an experiment with alcohol on the brain of a pigeon. When the alcohol came in contact with the tissues 24 THE MEIiCtfUY. the whole mass stiffened and congealed and remained so for quite a while. This is what happens to a less degree in a man's brain when he becomes subject to drink. The blood always carries the poison to the brain and there is does its harmful work. The ha-bitual drinker so impairs his mental powers that at last he loses 1hem entirely and becomes insane; there are perhaps more cases of insanity due to drink than to all other caiises combined. Now the liquor must have the same effect on every brain in propor-tion to the amount used and the strength of that organ for re-sisting, so no one can indulge in alcoholic beverages without im-paring his mind, and he must of necessity hinder his own men-tal progress. Smoking and drinking interfere most effectively with intel-lectual progress, and the man who wishes to always have a clear brain and do rational thinking to a point of supermacy must ab-stain from these indulgences. SPAIN'S CRIME. EARL S. RUDISILIi, '12. IING ALFONSO of Spain, in ten minutes rendered fruitless his country's ten-year diplomatic struggle for a place among the world powers when he permitted the execution of Professor Francisco Ferrer. Investiga-tions have shown that Ferrer was entirely innocent of the charge laid at his door and even if this had not been proven, the con-demnation of such a scholar against the will of all Europe, could not but reflect on the intelligence of the Spanish Government and impair its influence with the other powers. Professor Ferrer was a man of courage and great principles, a firm believer in democracy and the founder of the "Modern Schools" in Spain. It was his manly courage that spoke forth when he uttered his last words, "Aim straight; long live the Modern Schools." His democratic spirit was the indirect cause of his execution, for it was on account of this spirit that he was suspected of partaking in the outbreaks in Cataloma and Barce- THE MERCURY. lona. As the founder of schools, lie rendered the same service to Spain which our Thaddeus Stevens rendered to Pennsylva-nia and in both instances was it done in spite of strong opposi-tion. During the last decade Spain has been regaining much of the importance and influence which she seemed to have lost. Since she has been without colonial possessions she has been conserv-ing her resources for domestic improvements and great things have been accomplished. Railroads have been built, agriculture has become more important, commerce has increased and Span-ish influence at court has been doubled. Her relations with ■neighboring nations have become closer. The marriage of the king to the English Victoria has drawn England and Spain closer than ever while France also has become more closely con-nected with her. All this has taken place since the war with the United States and that conflict was largely responsible for it. Even Alfonso himself, has declared that the war was a blessing in disguise. ISTow in the midst of prosperity and improvement Spain has blighted her progress by a self-inflicted wound, and greatly im-paired her increasing prestige among the powers. Instead of friendly greetings she has received from all the world condemna-tion, and King Alfonso, who signed the death Avarrant, by shift-ing the blame on to his prime minister, caused the resignation of the entire cabinet. The government was demoralized. However, the king has appointed a new cabinet with Senor Moret at its head and it will act with a conciliatory policy but it cannot bring back to life the martyr.ed Ferrer, nor can it re-store the moral order of things so soon as it was broken. It will be an uphill struggle and one not soon over, for such a gross de-fiance of moral law will not soon be forgotten. May the future of Spain profit by the past. 26 THE MERCURY. THE POSSIBILITIES FOR IMPROVEMENTS IN GETTYSBURG. HARVEY S. HOSHOUR, "10. E it located where it may, there is no town in America which has been so honored and so revered, as Gettys-burg. This little village among the hills is known the world over. To the foreigner it is the scene of one of the world's most decisive battles; to the American it marks the turning point of the struggle which meant national life to our country; to the Gettysburg man it means all this and more. Four years' sojourn at Gettysburg cannot but add with a peculiar emphasis to our appreciation of the last full measure of devo-tion of those who fought here. But for us there is more than even this. Surrounded by the battlefield at the outskirts of town there is a little college which to every Gettysburg student is one of the dearest places on earth. This is our Alma Mater. It is a small college but there are those who love it. There is a certain atmosphere pervading the place, which seems to have taken the best from the ordinary college town life and happily blended it with the historical halo which surrounds all fields of battle. So far as the town is concerned there seem to be but few chances for improvements. It is not that the place is perfect, but it seems to me that development has already been made along the proper lines and that any departure from them in prin-ciple, would be detrimental. For example, the plan has been to make Gettysburg a residential place and not an industrial com-munity. Development along these lines is the thing needed, not any change in them. It may seem old-fashioned to argue in this strain and the objection would be justified in many places, but for Gettysburg there is a difference. Gettysburg may live behind the times of the modern factory community, but we live, not merely subsist, as is done in many such localities. To me it seems that residential growth is to be encouraged, the old tradi-tions preserved, and factory development discouraged, if Get-tysburg is to be really improved as a town. THE JIEKCUKY. 27 As a college the conditions are somewhat different. There are many radical improvements needed which do not seem to me to be a detriment to the spirit in which the institution has been fostered. The new science hall, the Y. M. C. A. building, the new gymnasium, and the newly arranged curriculum are all needed improvements. A better arrangement of the dormitory life should be attempted. The experience of other colleges seem to justify the efficacy of allowing the various fraternities to pro-vide their own sleeping departments. If this is not done, a new dormitory should be erected in the near future. While improvements in the college curriculum are strongly urged, a departure from the old classical standards is far from being desired. Gettysburg is first of all a school of classical traditions, which are too dear to every alumnus and undergradu-ate, to be discarded. We urge the addition of new courses, but not the abandonment of the old ones. This may seem to be an argument in favor of the life which lives behind the times and to a certain extent it is. Our traditions are dear to us and they last with a tenacity which only such a place as Gettysburg could develop. Every college man lores his Alma Mater, if he is worthy of her name, but the Gettysburg man has something more than this. With four years of such life as we live here, one forms a fabric-work of dreams so to speak, which, if it break or be shattered, was only an influence for good, and which if it lasts through one's lifetime is bound to be an acting force in every man's life. T^ ERCURV Entered fit the I'ostoffice at Gettysburg as second-class Matter. VOL. XVII GETTYSBURG, PA., DECEMBER, 1909 No. 7 Editor in-Chief SAMUEL FAUSOLD, 'IO. Exchange Editor G. E. BOWERSOX, 'io Business Manager PAUL S. MILLER, 'IO Ass't Bus. Managers C. M. ALLABACH, 'II S. T. BAKER, 'II Assistant Editor RALPH E. RUDISILL, 'IO Associate Editors E. J. BOWMAN, 'II C. M. DAVIS, 'II Advisory Board PROF. G. F. SANDERS, A. M. PROF. P. M. BIKXE, FH. D. PROF. C. J. GRIMM, Pit. D. Published each month, from October to June-inclusive, by the joint literary Societies of Pennsylvania (Gettysburg) College. Subscription price, one dollar a year in advance ; single copies 15 cents. Notice to discontinue sending THE MERCURY to any address must be ac-companied by all arrearages. Students, Professors and Alumni are cordially invited to contribute. All subscriptions and business matter should be addressed to the Business Manager. Articles for publication should be addressed to the Editor. Address THE MERCURY, GETTYSBURG, PA. EDITORIALS. OF tilings worth while, we often consider whether it is worth the time and money for women to re-ceive a college education. When we glance at the Greeks, we find it was the disgrace and finally the ruin of their civilization that their wives were uneducated. There vir-tue and ignorance, vice and culture were hand in hand, but America has always been distinguished for judgment and justice accorded THE MERCURY. 29 to the gentler sex. Although there is great antagonism as to the co-ed idea, yet we, being thrust into the environment of them and seeing their scholarship and influence, are convinced of their ability to successfully compete with their brothers in every field of study and research. The alumni of our colleges are seeing to it that their hoys are being educated and are urging them to work for greater college facilities. It is such spirit that has created such female institutions as Barnard, Wellesley, Smith and Vassar. Glancingatthe co-ed educational training at Cornell as to their effect on young men, we find that they have cultivated the best traits and most chivalric characteristics of manhood. Their am-bition and success have stimulated every department of college and university to a more earnest effort and higher ideal. Ignorance is no longer an excuse for keeping others ignorant, and to-day college education fits the female for the field which needs her labor, and the world is made richer for her skill and fidelity and better, too, for the independence, that we can do nothing better but quote the words of Pope: "Tis education forms the common mind, Just as the twig is bent, the tree inclined." THE TRUE To-day we hear much concerning the meeaninar PERSPEC- ° TIVE. of that modest word, "success." What constitutes success? It all depends upon the viewpoint, upon the perspec-tive. Hence at one glance, we obtain a realizing sense of the im-portance of perspective. No two persons have the same perspec-tive. The educational and hereditary traits are different for each of us. Hence our perspectives are affected differently. We all see tilings through glasses more or less colored by prejudice and bias. Although our perspectives are very different, they are not necessarily wrong. The farmer boy from Illinois will have an entirely different perspective from the son of a New York millionaire, and yet the two perspectives may be legitimate in every sense. But, that these young men should have the true perspectives of life, they must have a true sense of values. 30 THE MERCURY. It is the same with us all. We must spend a great part of out-lives in attaining the right perspective. The success of one's college career depends largely upon his sense of values. Shall the college student bend his energies in one direction or shall he aim at becoming the "all around man?" Shall he be a recluse, neglecting the social life entirely? Shall he be a social butter-fly, without intellectual ambitions? Shall he strike a happy medium between these extremes? The college student who thinks of nothing but football is a pitiable spectacle. That student is narrow—narrow in every sense, and yet the student who cannot enjoy a lively energetic football game is also to be pitied. The true perspective of life as the world sees it is to work hard, play hard, and at the same time to practice the simple life. This is the aim of the small college—to give one the right per-spective ; to give him lofty ideals, and to place in his hands the means of attaining them. Let us, therefore, second the college in her efforts: let us learn what is worth while and then go after it. GOOD The contention as to what constitutes good reading READING, is an old one. The idea that "No book is so bad but that there is some good in it," has few ardent supporters to-day. There may be something of value in every book but too often that thing of value is neutralized by the baneful. Tell me, good reader, how much of good there is in a novel such as that one en-titled, "A Woman's Temptation," by Bertha Clay. To see a col-lege man read such a book would be ludicrous, were it not that the waste of profitable time has a serious side to it. We admit that the so-called light reading may sometimes be justifiable as a temporary diversion, but let that light reading be from the more admirable writers. Why not read something from Washington Irving, Dickens, or even Jules Vernes in pref-erence to the silly, contemptible, sensational novels which flood our country. To possess a taste for really good literature is a mark of cul-ture, and true appreciation of the masters of our language is not ___^^__ THE MERCURY. 31 attained by the perusal of second-rate productions. No college man can afford to be lacking in intimacy with such men as Mil-ton, Shakespeare, Burns, Emerson and all the others who form that brilliant galaxy of pensmen that has given imperishable fame to the English language. j* EXCHANGES. IHE November exchanges are especially attractive, many being special Thanksgiving numbers, and containing essays and poems suitable to the great national holiday. We notice in reading the various papers that much of the material is contributed by alumni of the various schools. In some instances the entire literary section of the papers are given to alumni productions. What does this indicate ? In one respect it shows a healthy alumni spirit which is indeed com-mendable and in many respects desired. But on the other hand it displays a lack of literary interest on the part of the present generation of students or a disposition on the part of some edi-tors to sacrifice the best interests of their fellow-students in order to fill the magazine with articles having a higher degree of polish. After all the college paper is primarily the students' pa-per, and when it once loses the interest caused by the personal touch given by student articles, its time of service to the college community is ended. We must therefore conclude that when-ever possible literary departments should be filled with good, live articles by those in direct touch with the college life. The literary department of "The Western Maryland College Monthly" is again well filled with interesting articles, the ora-tion, "The Submerged Truth," deals in a broad and clear man-ner with the great problem of the poor in our industrial divi-sions. "The American Home" pictures in a pleasing style, and with patriotic light this greatest of American institutions. "How They Changed Their minds," and "The Eeturn of the Wan-derer" are hardly equal to the usual standard of short stories found in your magazine. We consider "The Haverfordian" as among the best exchanges we receive. Its literary tone and pleasing style are necessary 32 THE MERCURY. characteristics of a good college paper. The numerous short poems always found in its pages, shows that the love and appre-ciation of poetry still exists at Haverford. "The Albright Bulletin" contains some literary productions of high order. Its leading article, "Beacon Lights of American Poetry," is of high merit. Its author pays a glowing tribute to the world-honored Bryant. Yet we believe too much praise can-not be given a poet, who has painted pictures such as has Bryant, or who has moralized as he has in his immortal "Thanatopsis." The mild and gentle Longfellow is fairly dealt with. Oft times we are inclined to think slightingly of Longfellow because he lacks that profundity of thought found in Bryant, Lowell, and Emerson, but we must never forget that "his life and work stand as a true poem." In the article, "A Crisis in Great Britain," a powerful argument in favor of our protective system is pre-sented. A GLIMPSE OF MOONLIGHT. The moon comes up with sudden light, And each star fades to a distant spark, And from the valleys, the gloom of night, And from the hills the dark. The mountains slumber against the skies, And fade in the distance far away- Arid the wind weaves beaiitiful mysteries On the mist where the moonbeams play. And far away, in the moonlight fair, Runs the thread of a silver stream; And (lie white mists float on the soft night air, As tin angel floats through dream. —From the •'•'Southern Collegian." PATRONIZE OUR ADVERTISERS. I"N this Drama of Four Year's Course, Play your part without dad's horse ; This to do is up to you With just a little tact between each yearly act, In some domain take a stroll And sell ALUMINUM for next year's Me (roll). Every summer Uuudreds of students make BIG MONEY selliug Aluminum Cooking Uteusils. For particulars address LOUIS HETZEL, Gettysburg College, GETTYSBURG, PA. THE STEWART & STEEN CO., COLLEGE ENGRAVERS, 1024 Arch Street, PHILADELPHIA. MAKERS OF INVITATIONS, PROGBAMS, MENUS, VISITING CARDS, DANCE CARDS, MONOGRAMS, CLASS AND FRATERNITY STATIONERY. P. S. MILLER, 'to, Representative, Who has a full line of samples. (%;< 1 HI The times an ! the Schools demand that the best things shall be done and in the best manner. gai ±l\ accomplishes everything- that can be required of a good writing- in-strument. Made to last for years oJ service and give its owner the satisfaction which comes with owning "the best." From a31 dealers. TSie Globe trademark is our guarantee citco. 1.76 St. J«i 1 St., Monlrenl 12 I . I.0.I.1.' CRU- da Hi PATRONIZE OUR ADVERTISERS. FU^NTTl/fp Mattresses, Sed Springs, Iron Beds, Picture Frames, Repair Work done promptly. Under-taking a specialty. - Telephone No. 97. H. B. BENDER. 37 Baltimore Street, Gettysburg, Pa. EDGAR C. TAWNEY BAKER West Middle Street. J. B. WINEMAN, DEALER IN CHOICE FAMILY GROCERIES, PROVISIONS AND FRUITS, BOARDING CLUBS A SPECIALTY. L, WEIGAND, DEALER IN FRESH AND CURED MEATS OF ALL KINDS-Boarding Clubs a Specialty. Soul's f^estaupcmt, Ice (sPeaEQ. aiyiC (^uicl^ ISIAI^CII, No. 7 Chambersburg Street. PATRONIZE OUR ADVERTISERS. EMIL ZOTHE, College Emblems, Engraver, Designer and Manufacturing Jeweler, 722 Chestnut St., Phildelphia. Specialti es: Masonic Marks, Society Badgs, College Buttons, Pi ns, Scarf Pins, Stick Pins and Atletic Prizes. All Goods ordered through E. J. Bowman. Charles S. Mumper, DEALS FURNITURE, DEALER IN PICTURE FRAMES OF ALL SORTS REPAIR WORK DONE PROMPTLY I will also BUY or EXCHANGE any SECOND-HAND FURNITURE No. 4 Charnbersburg street, Gettysburg, Pa. CULP'S RESTAURANT, First National Bank Bld'g. The place to eat the best Ice Cream. QUICK LUNCH and Oysters in season. D. J. Swartz, DEALER IN COUNTRY PRODUCE, GROCERIES, CIGARS AND TOBACCO. GETTYSBURG. —IS— J. I MUMPER Your Photographer, If not, why not? 41 Baltimore St., Gettysburg. FLEMMING X BAIR'S LIVERY, Baltimore Street, First Square, Gettysburg, Pa. Competent Guides for all parts of the Battlefield. Arrange-ments by telegram or letter. Lock Bock 257. PATRONIZE OUR ADVERTISERS. WINDSOR HOTEL, Midway between Broad St. Station and Reading Terminal on Filbert St. American Plan $2.50 per day- European Plan $1.00 per day The only moderate prieed hotel of reputation and consequence in PHILADELPHIA. The Modern Steam Laundry . . OF YORK . . Offers the COLLEGE STUDENTS first-class work at Special L,ow Prices. E. C. STOUFPER, Local Agt. C. D. SMITH, Prop. The Baltimore Medical College Preliminary Fall Course begins September ist. Regular Winter Course begins September 20th. Liberal teaching facilities ; Modern college buildings ; Comfortable lecture hall and amphitheatres ; Large and complete equipped laboratories; Capacious hospital and dispensary; Lying-in department for teaching clinical obstetrics ; Large clinics. Send for catalogue. Address DAVID STREETT, M. D., Dean, N. E. Cor. Madison St., and Linden Ave., Baltimore, Md. COMPILER IMPRINT ON JOB WORI MEANS TASTY WORK CAREFULLY LONE. MENU CARDS WINDOW POSTERS LETTER HEADS ENVELOPES DANCE CARDS TICKETS Programs of all kinds. Everything the College Man wants in lJaper and Ink. Specially designed work. Latest Effects in Paper done in Colors along lines of College Men's Associations. Catalog and Book work. The Cettysbuig Compiler will keep old and new students in touch with town and college life.

The Mercury October, 1909 HELP THOSE WHO HELP US. The Intercollegiate Bureau of Academic Costume. Cotrell & Leonard, ALBANY, N. Y. Makers of CAPS AND GOWNS To Gettysburg College, Lafayette, Lehigh, Dickinson, State College, Univ. of Penn sylvania, Harvard, Yale. Princeton, Wellesley, Bryn Mawr and the others. Class Contracts a Specialty. Correct Hoods of Degrees The College Man's Opportunity. We offer the Surest Means of finding your right place. Hundreds of good positions open in business, in teaching and in technical work. Offices in 12 cities. Write us to-day. THE JVATIOJS'Al, 0I{ffJ.!\'JZJiTMOJY Of M/*.//•V BROKliHS. Commonwealth Trust Building, Philadelphia, Pa HOTEL GETTYSBURG, Headquarters for BANQUETS. Electric Lights, Bteam Heat, All Conveniences. Free Bus to and from station. Convenient for Commencement Visitors. RATES $2.00 PER DAY. ■Civery CUtac'keol. Joljn T. W[e(i■ PATRONIZE OUR ADVERTISERS. ** i5 « * * ««a ««»a ft a * * ft ft « ft ft ft «a « ft « »« ft ft ft » ft a ft »« « ft ft «»a « ft ft c ft ft » ft ft » ft « ft ft « Seligniqri ARE GETTYSBURG'S MOST RELIABLE TAILORS And show their appreciation of your patronage by giving you full value for your money, and closest attention to the wants of every customer. Give Them *«« * ««a » ft a »»» » «*** a « ft •ft ft ft » ft ft ft « ft ft ft ft ft ft « ft ft ft ft ft ft ft ft ft ft ft ft ft ft ft ft ft ft ft Your Patronage « «« « ♦ * * * * » * •»»«»»*»»»«»»»»«»*»c»»«aftft««»ft»#»»****»»»*«*♦♦ * a a PATRONIZE OUR ADVERTISERS. •* A Special Proposition la open for tbe first person in any com-munity who will deal with us for a Piano or Organ. WEAVER ORGANS AND PIANOS have no question mark to the quality. MAIL THIS COUPON TO US. Send me special proposition for the purchase of a Piano. Name $ WEAVER ORGAN AND PIANO CO., MANUFACTURERS, f | YORK, PA , U S A. | Address \v '■I-' I I II 1II Students' Headquarters —FOR— HATS, SHOES, AND GENT'S FURNISHINGS. Sole Agent for WALK -OVER SHOES ECKERT'S STORE. Prices Always Right TJie Lutheran PuWicdtioij Society No. 1424 Arch Street, PHILADELPHIA, PA. Acknowledged Headquarters for anything and everything in the way of Books for Churches, Colleges, Families and Schools, and literature for Sunday Schools. PLEASE REMEMBER That by sending your orders to us you help build up and develop one of the church in-stitutions with pecuniary ad-vantage to yourself. Address HENRY 8. BONER, Bupt, THE KA ERCURV The Literary Journal of Gettysburg College. VOL. XVII GETTYSBURG, PA., OCTOBER, 1909 No. 5 CONTENTS. ARTICLE I.—TENNYSON" CENTENARY, AUG., 1809- 1909.—Tennyson and In Memoriam 2 REV. CHARLES WILLIAM HEATHCOTE, '05, A.M., B.D. GETTING EVEN 5 E. C. STOUFFER, '11. CULTURE S G. F. POFFENBERGER, '11. NOBLE CHARACTER OUR NATIONAL SAFEGUARD. 9 PAUL S. MILLER, '10. IS THE GRANTING OF ATHLETIC SCHOLARSHIPS GOOD POLICY? 12 PAUL M. MARSHALL, '10. A COMPLETED PLAN 13 TAXIS, '09. THE WORLD IS OVER-ORGANIZED 16 ROT V. DERR, '10. WHAT IS SUCCESS? 21 E. W. HARNER, '12. OUR SYMBOL—OUR IDEAL 23 RALPH E. RUDISILL, '10. AN INDIAN SOLILOQUY 25 1911. EDITORIALS 28 BOOK REVIEWS 31 2 THE MEEOUEY ARTICLE I.—TENNYSON CENTENARY AUG. 1809-1909.- TENNYSON AND IN MEMORIAM. BY EEV. CHAELES WILLIAM HEATHCOTE, '05, A.M., B.D. |ANY problems have disturbed the human race from the very early ages. We have had men in the past history of the world, and in fact through all periods of later development and even now, asking such questions as. Does death end all ? Whence is the origin of evil ? Why do we have suffering ? Is the soul immortal ? Poets, philosophers, prophets, priests, aye in fact all humanity, have grappled and continue to grapple with these deep problems. Socrates, Plato and Aristotle were not the only ancient philoso-phers who sought to know the cause and effect of things. Thus the problem of life, death and immortality have puzzled sages. We have many poets seeking to bring to light various thoughts to explain these things. The Great Master has pointed out to us, and has revealed to us, that if we are true to God, fellowman and self, we shall inherit eternal life. He has revealed to us the con-ditions, how we may be saved, and thus receive immortality. However, with this revelation each generation is able to meet these various problems and with the spirit of truth to be able to understand them in part at least. Also where true understanding is impossible we have a faith in the Christ, which is firm and strong, for, though now we see through a glass darkly, then we shall see face to face, and we shall be known even as we are known. Thus the poets have struggled with these perplexing problems. They probably give us a better insight into the religious consci-ousness of each generation than do the theological writers. They seem to have a deeper prophetic insight into nature. Thus Mil-ton struggled with the same problems. Though his poetry is not popular, nevertheless it is classic. We find there is a deep in-sight into the problems that have confronted the human race. As Alfred Tennyson mourns the loss of his beloved friend and college mate, Arthur Henry Hallam, in the immortal poem, la Memoriam," so Milton has written "Lycidas," a poem, mourning the loss of Edward King of Christ's College. He had perished THE MBHCOKT. 3 in a shipwreck off the coast of Wales on the 10th of August, 1637. Of him Milton writes: "Weep no more woeful shepherds, weep no more, For Lycidas, your sorrow, is not dead, Sunk though it be beneath the watery flood: So sinks the day-star in the ocean bed, And yet anon repairs his drooping head. And tricks his beams, and with new spangled ore, Flames in the forehead of the morning sky." Again, Thomas Gray in his beautiful poem, "The Elegy Writ-ten in a Country Church Yard, points out the tribute to the hum-ble ones who are the strength and power of a nation and who de-part from their loved ones and the world in time seems to forget them. They are deserving of the highest praise and emulation. Thus he writes: "Let not ambition mock their useful toil, Their homely joys, and destiny obscure; Nor grandeur hear with a disdainful smile The short and simple annals of the poor. The boast of Heraldry, the pomp of Pow'r, And all that Beauty, all that wealth e'er gave, Await alike th' inevitable hour The paths of glory lead but to the grave. Nor yet ye proud, impute to these the fault, If memory o'er their tomb no trophiees raise, When through the long-drawn aisle and fetted vault The pealing anthem swells the note of praise. Emerson, our own beloved poet, came face to face with the great problem of death when his son, Waldo, died January, 1842. He wrote the beautiful poem, "Threnody," about the loss of his child. As we read this poem our hearts go out in sympathy to the poet, for we feel every word of the poem vibrating, as it were, with his sorrow. , GETTYSBURG COLLEGE f I Gettysburg, Pa. 1 | - LIBRARY - § 4 THE MEKCDBY. The first part of the poem is a true picture of the poet's grief. He writes: "And, looking over the hills, I mourn The darling who shall not return." In conclusion he writes: "Silent rushes the swift Lord Through ruined systems still restored, Broad sowing, bleak and void to bless, Plants with worlds the wilderness; Waters with tears of ancient sorrow Apples of Eden ripe to-morrow. House and tenant go to ground, Lost in God, in Godhead found." Of the poem Dr. Holmes said, "It has the dignity of Lycidas without its refrigerating classicism, and with all the tenderness of Cowper's lines on the receipt of his mother's picture. Thus when Tennyson wrote "In Memoriam," great grief filled hisieart for the loss of his dear friend and college chum, Arthur Henry Hallam. Tennyson was a man of strong character, pure and noble ideals. He is a philosopher, poet, sage and prophet. His poetry though deep and classic is also popular. He has a living mes-sage for each one. His poetry comes from a deep sympathetic heart and is therefore living and true. Alfred Tennyson, the English poet-laureate, was born at Som-ersby Eectory, Lincolnshire, Aug. 6, 1809. He graduated from Trinity College, Cambridge, the same institution from which Hallam was graduated. Tennyson won the chancellor's medal in 1829 for the poem "Timbuctoo." Tennyson began to write poetry at a very early age. In 1830 appeared a volume of well written verse. In 1842 he published another volume of poems, which showed deep thought and con-templation and which won for him a high place among the Eng-lish poets. In 1847 appeared the "Princess," and in 1850 the world was THE MERCURY. given the immortal elegy, "In Memoriam." In 1855 the poem "Maud," appeared in a volume together with the "Charge of the Light Brigade," and an ode on the death of the Duke of Welling-ton, part of which reads as follows: "Lo the leader in those glorious wars Now to glorious burial slowly borne, Follow'd by the brave of other lands, He, on whom from both her open hands Lavish honor show'd all her stars, And affluent Fortune emptied all her horn. Yea, let all good things await Him who cares not to be great, But as he saves or serves the State." During the remaining years of his life he published the "Idylls of the King," "Enoch Arden," "The Northern Farmers," "Ti-resias," "Demeter" and other poems, "Akbor's Dream," "The Death of Oenone," "Queen Mary," "Harold," "Becket," "The Cup," "The Promise of May," and "The Foresters." He was raised to the peerage in 1874 on account of his ability and also as a tribute to his work. He died Oct. 6, 1892, aged 83 years, at his home Aldworth Surrey. GETTING EVEN. E. C. STOUFFEE, '11. | HEN Eoger Craig received an appointment on the re-porters' staff of the "New York Journal," all his friends and neighbors predicted a bright future for him, and at the beginning of his career it seemed as though their predictions would come true. His willingness to work, keen per-ception and native courteousness made him a favorite with every-one, and at the same time an invaluable member of the staff. The hardest work was assigned to him but he invariably accom-plished it successfully. AVhen he was sent to interview a man he 6 THE MERCURY. usually had a story for his paper. As a result one promotion fol-lowed another in such rapid succession that, any other young man they would have caused to swell up with pride, but Craig only determined to work harder and rise still higher. He had now been in the employ of the great newspaper four years and during that time had risen to the front rank as a re-porter. Occasionally during those four years a letter went from him to the old editor of the only weekly newspaper which his native New England town. boasted. These the old man pub-lished gladly and the townspeople read them eagerly. At the village store when Roger's name was mentioned and his success discussed, old men between streams of tobacco juice, used to say, "I told you that he'd git along." While Craig was getting along in this happy wajr, the morning came when the entire world was shocked by the news that our President, Win. McKinle}1, had been, perhaps, fatally wounded hy an anarchist while shaking hands with him at the Pan-Ameri-can exposition at Buffalo. Eoger heard the news and then thought a moment. A letter wouldn't reach his home town for two days and that would be too late for that week's issue of the paper. Thinking to do a kindness to the old man he sent a tele-graph dispatch to him telling him of the cowardly attempt on the President's life. The old editor was astounded. In all his life as an editor he had never received a telegram. Carefully adjusting his spectacles he read it again and again. This surely must be a mistake. It cannot be possible. Surely no one would try to take President McKinley's life. Wo one could do that. This must, therefore, be a mere joke of young Craig's. And it was plainly his duty to advise the young man against such foolishness. Accordingly two letters left his office that day. One was addressed to Craig at his rooms in New York. It contained a warning against the danger, and a little fatherly advice concerning practical jokes. "A mat-ter of the importance of his recent telegram was entirely too serious for a joke," etc. The other letter went to the managing editor of the "New York Journal" and said that a watch ought to be kept on young Craig, for he must be somewhat beside himself. Then followed a detailed account of the telegram. In the Mid-dleberg "Chronicle" there appeared a long article saying that THE MERCURY. young Craig must have suddenly lost his reason, for this week he became seized with the notion tht President McKinley was assas-sinated, and telegraphed the same to us. Of course we are very sorry for the man and sympathize deeply with him in his afflic-tion, etc. The next morning when the postman brought in the old man's mail he saw the rival newspaper of the neighboring town had its entire front page taken up by an account of the attempt on Mc- Kinley's life. The old man was dumfounded. He might doubt Craig's telegram, but he never could doubt that newspaper. He saw where his rival had beaten, whereas if he had not been so foolish the advantage might have been his. That afternoon he was kept busy cancelling subscriptions to his paper. That night a weary heavy hearted old man wrote a long letter to the young reporter. He offered profuse apologies for the treatment which had been given him and ended by saying that he never would doubt his word again no matter what news item he might send him, he would publish without for a moment questioning as to its truth. Meanwhile the two letters reached their destinations. Eogers received his with a feeling of amusement. His mental comment was merely, "Blamed old fool. He's crazier than I am." But when the managing editor read his a frown crossed his forehead. He pondered a moment and then summoned young Craig. When the young man appeared a stern-faced manager faced him. The manager motioned him to a chair and then said: "I am sorry that I must inform you that your services are no longer required by us. I have here a letter from the editor of your home paper in which he informs me that you have been sending news matters from our office. We pay enormous sums yearly to maintain private wires, so of course we cannot allow our employees to send away what we pay so dearly for." The young man's head swam. Before all looked bright to him. In a moment all was changed. A feeling of intense anger towards the old man, whose ignorance had caused his misfortune, took possession of him and a desire to get even filled his mind. He went to the nearest telegraph sta-tion and sent the following telegram to the old editor: "At last the long-standing dispute between Emperor William and Edward VII concerning the Imperial Crown has been settled. The two 8 THE MERCURY. rulers decided to fight a duel and thus decide. The weapons were automobiles run toward each other at full speed. Santos Dumont in his airship carried Edward VII, the one who was found to be the nearer alive, to Eome, where he was crowned amid loud acclamations from the people." The next morning the little weekly came out with a full page account of the affair and two days later the sheriff closed the little office forever. And so far as young Craig was concerned, the last that was heard of him he was shucking oysters in a wholesale oyster house down along the Chesapeake Bay. *£• *&• CULTURE. G. F. POFFENBERGER, '11. |UCCESS to-day demands both natural ability and cul-ture. In the past, men have risen to the summit of human achievement through their natural ability alone. But the strenuous, vigorous and active life of the pres-ent requires every contestant in the race to be fully trained.Ig-norance in responsible positions is a thing of the past. Nature often endows a man with one talent which if developed, produces a man of genius, if neglected, degenerates him into an abnormal being. Upon one man may be bestowed strong intel-lectual abilities at the expense of his physical nature; to another may be given the vigor with small attention to intelligence; many in the present age are possessed of both qualities. To equalize the gifts of nature culture should be given the office of mediator and instructor. Culture to-day is within the grasp of everyone, whether he be of high or low birth. To all the schools of the country are open; to all the colleges and universities of the land offer their oppor-tunities. Nor is self-culture less practical; for its end is the same though its means are more severe and trying. The reading of choice literature and the associations with great works of art produce an effect upon the character to be marked as the test of the fully trained mind. Critical power in litera- THE MERCUEY. » ture is a degree of cultivation rarely attained, but when attained, it places its possessor in a position almost superhuman. The perception of beauty is another test of culture. Only a small part of this earth is given over to one's needs; the whole universe however, is within the hand of the fortunate one who perceives beauty in nature. Beauty is an all-pervading presence. It unfolds itself in the myriad blossoms of the springtime; it is beneath the dark shade of the summer trees; it haunts even the depths of the earth and sea. The uncultured man looks upon all these with a hardened heart. To the man of culture it is a reve-lation of the proper course of human action not only here, but even through eternity. The greatest attribute of culture is its power not only to in-duce impressions but to produce expressions. The cultured man is an artist. Expression may be made to the world through the medium of the brush, the pen, or a higher medium still, the hu-man voice. Speech is one of our greatest distinctions from the brute, and its highest cultivation marks the highest type of man. Our power over others depends less upon the amount of thought within us, than our power to bring it out. The ages of the world have been marked by the gradually widening breach between man and beast, the physical and the spiritual. The past is behind us, we must keep up with the pres-ent only. Future years will produce still greater changes, and through the influence of culture, mental and spiritual man will attain that perception which his Creator intended for him. NOBLE CHARACTER OUR NATIONAL SAFEGUARD. PAUL S. MILLER, '10. |HEN we speak of character and its influence it is neces-sary first that we know what is meant by character. By character is meant the composite of definite moral and personal traits which serves to distinguish an indi-vidual and to mark the type to which he belongs. Therefore, 10 THE MEKCUEY. noble character is that which, in the highest sense constitutes the man. It is very evident then, that the men who fill our executive chairs must possess noble characters in order that they may be true to themselves, true to the instincts which, with our race seem to go hand in hand with freedom,—love of order and respect for law. A man to possess a noble character need not be a great man as the world classes great men, but the man who has a true, noble character, who uses his gifts rightly and does his duty in whatever station of life he is situated. One of the most important factors to be considered in the de-velopment and acquisition of a noble character, by which the moral nature must be subjected and brought under control, is the will, by which the mental faculties are directed and energized. It is through a strong will that bad habits are overcome and habits of truthfulness, honesty and obedience are established in their stead. It is through a well controlled will that self-respect, self-control and strength of character is obtained. One of the greatest forces in the world is man; and one of the most determinate and irresistible forces in man is his will. When the will collects its forces and makes a final resolution to accomplish some act it is then that man has the power on the one hand to poison the very springs of national life or on the other to become in reality the agent of God. This nation of ours stands as it is to-day because of such reso-lutions as the latter being carried out by men of strong wills and noble characters. With such powerful forces as Washington and Lincoln to guide and urge us on, it is not only right, but it is the duty of every one of us to attain the highest possible standard of noble character. It is from the young men of to-day, those who are now in the course of their education, that our future governors, senators, statesmen and presidents must be chosen. We may assume, then, that if the seed of a noble character is sown in youth we may ex-pect the rising generation to enter this world prepared to fight the battles of life, and our higher offices filled by men who will strive for the betterment of themselves and their posterity and men who may be entrusted with the government of this grand and glorious nation. TUB MEKCURY. IT If the Englishman is proud of his country, scattered as it w all over the world, so that, as he boasts, "the beat of the morning, drum encircles the earth," if the Swiss peasant loves his moun-tain heights, if the Scotchman delights in his desolate moor, and the Irishman thinks his little island of poverty the dearest spot on earth; if even the despised Chinaman dreads to die outside of his native land, what should be the devotion of Americans to this the grandest land the sun has ever shown upon, a land where hu-man happiness is so widely disseminated, where human govern-ment is so little abused, so free from oppression, so invisible, in-tangible and yet so strong. The world is asking the young American to-day what may we' expect of you when you are called upon to take the place of re-sponsibility made vacant by the deaths of those who now occupy them. Are we going to disappoint the world and make a failure of our lives? Or will we meet the demand of the times and profit by the failures and successes of our predecessors. A nation must also possess a character if it would endure; and this is obtained only through the character of the individual. When national character ceases to be upheld, a nation may be regarded as next to lost. When such a state is reached that honor and obedience are seemingly lost, the only remedy is the restoration of individual character, and if this is irrecoverably lost, all is lost. Then let us, as a rising generation, be marked with that great feature of noble character, that moral worth and intelligence that we may have the power to erect a bulwark which shall prove im-pregnable in that hour of trial, when fleets and fortifications shall be vain. If, therefore, it is in our power to preserve this precious heri-tage, let us cling to it with a patriot's love, with a scholar's en-thusiasm, and with a Christian's hope and may this grand nation which is still part of the great universe be as an ornament of a' free people and continue to be free and which God may preserve-till time shall be no more. iETTYSBURG COLLEGE Gettysburg, Pa. LIBRARY 12 THE MEHCURY. IS THE GRANTING OF ATHLETIC SCHOLARSHIPS GOOD POLICY? PAUL M. MARSHALL, '10. HE problem of the athletic scholarship confronts every college or university of prominence to-day; in most cases it is not a question of dollars and cents but a ques-tion of principle and the future welfare of the college. Whether the moral and mental side of an institution is benefitted by the presence of men that an athletic scholarship has brought to its campus is probably debated in the faculty meetings of every school. The true and original purpose of such a scholarship was to help those students athletically inclined who were financially un-able to get through college; it was intended not for the lazy, happy-go-lucky athlete that is never a credit to any college but for the earnest student whose only hope of education lies in his athletics. Such men, working hard for an education, would probably be compelled to resort to summer ball or professional sport of some kind to carry on their college work and then if they attempted to engage in school athletics there would be the cry of "professional-ism" and "impure sports." This is the man to whom an athletic scholarship is a salvation, an inspiration that will goad him on in every line of work; the duty to his college comes first, and in after life any alumnus can point to him -with pride as a fellow-graduate. He is a credit to the institution he represents. But in these attempts to aid the worthy, the bounds have been over-stepped and the college has forgotten the kind of men the athletic scholarship was designed for; an insight into the man's character is overlooked, not a thought is given to his personality;: there is but one thought and that is the athletic ability of the applicant. Credentials of good character and moral worth are not asked for; all that is needed is a recommendation from some former team-mate or coach to insure the receipt of such a scholar-ship. This man, in his few years at college, whilst he may have been instrumental in a few victories, will probably have had a demoral- THE MEECUBY. 13 izing effect on the student body; the tendency to loaf is prevalent., for he is not interested in college work and the result is that in most cases he is classed as a special student. These specials are a drag to the institution and are seldom a credit to their Alma Mater. The man who does not have graduation in view will never take the interest in his work that should be characteristic of every college man. A college is known by its alumni. Are the men who were in college the beneficiaries of athletic scholarships, fit persons to in-fluence increased attendance and bring credit upon the college? The fact that athletic prominence brings success to an institution is undisputed, but the fact carries with it the provision that only men strong in every line of work shall be allowed to represent the college. On the whole the athletic scholarship discourages study and aptitude in any phase of work other than the athletic; is is mis-used and has become rather an easy way of spending four years than an encouragement to deserving students. To the poorly en-dowed small college that must strive in every way to exist where a few such loafers may have an infinite influence on the student body, the athletic scholarship is the cause of a lowering of every standard of the school's worth. In the university the plan may not reflect on the general student life, but no matter where or what may be the school concerned, the granting of athletic scholarships is indiscreet and not in harmony with the best poli-cies of the institution. A COMPLETED PLAN. TAXIS, '09. HE directors of The Slicem Packing Co. Limited had gathered together and had been discussing the rumors relative to the investigation of their business by the government deputies. The board room was filled with. the smoke from their cigars, and a hush pervaded the chamber. Each man was thinking deeply of the approaching storm. "WelL 14 THE MERCURY. fellows, this city is too hot for me, and I am going to take a trip abroad for my health," finally declared the youngest, and most promising director. "But, Des, that'll never do. You see that will put us in a poor light and we can't afford it," apologetically said one of the others. "Oh shucks Gordon! Poor light or not, I am going abroad. Now gentlemen, you have heard my de-cision. Do as you think best; I shall do as I have just said." So saying H. G. Desmond Vanderpew abruptly left the heated room and directed his steps to his palatial home in Madison Square. Here he made all preparations for his intended trip. Soon after Vanderpew's arrival a cab was seen to stop at his door. Vanderpew descended the wide, white, highly polished marble steps, entered the waiting vehicle and gave a last glance at his father's beautiful mansion, surrounded with artistically arranged flower beds. The carriage, after a half hour's time, finally stop-ped in front of the Past Line Steamship Co. Vanderpew step-ped out, paid the cabby and, handing his suit case to the porter, crossed the gang plank. Soon he felt the movement of the great ship and he began to breathe easier. During the entire trip he remained in his state-room, partly on account of illness, but more especially that he might not encounter any of the government officers who might have decided that they likewise needed recuperation. Vander-pew consulted maps and catalogues to occupy his time. He de-liberated as to the best course to pursue. At last he decided to go to a little town in Germany by the name of Stoburg. "Here," he reasoned with himself, "I can be incognitio, free from molesta-tion, and it will be the last place that those sleuths will stick their noses." Accordingly when the ship was docked at Queenstown, he sought the next departing vessel for the continent, where he boarded a train for Leipsic. When he ultimately reached the station, night had already settled over the quiet town and many of the inhabitants had already obtained a few hours' sleep. Hav-ing refused the assistance of a cabman, Vanderpew trudged along over a well paved street in search of a hotel. Finally, after a painfully long walk he located one and going to the assigned apartment retired, weary, yet with a mind free from fear of the tieputies. THE MEKCUBr. 15 When he awoke the next morning, the sun was high in the heavens. After his necessary toilet had been performed ,he de-scended to the large room, which was used as a bar room, dining room and general parlor. Here he met the fat, cheerful, rosy-cheeked proprietor, who inquired about his welfare. "Oh, I feel fine, and I shall take advantage of this fine weather, and go walk-ing." Vanderpew strolled slowly down the street, idly looking into the shops. At last he found himself at the end of the paved street and at the beginning of a road. "I guess I'll keep right on," he murmured. So saying he stooped, picked up a stone, ex-amined it curiously, then resumed his walk. Soon he was in the midst of one of those renowned forests of Germany. The trees stood in parallel rows. The underbrush so common to American forests had been cleared away and at intervals were benches for • the comfort of the passerby. At the beginning of the forest the State Forester was directing his busy assistants to mark this or that tree which he deemed ready for the ax. After watching the operation so new to him, Vandepew resumed his walk. Gradu-ally the place became forsaken. The sun heated the aisles be-tween the tall cedar trees, while the stirring breeze prevented the heat from becoming too intense. The trees shaded the edges of the paths and the birds filled the air with their songs. In a meditative mood Vandepew strolled on and on. Suddenly he espied a girl sitting on a bench directly to his right. Her tall figure, with its broad shoulders, plump arms and gibson waist betrayed an American lineage, as also did her almond eyes and high pompadour. "Gee! what a beaut!" he muttered, "wonder if there's any wrong in a casual acquaintance. I guess she's Dutch, but I'll be darned if she doesn't look like the best Ameri-can beauty I've ever seen. Well, here goes." In the meanwhile he had approached her. He stopped, summoned courage, and then blurted out, "Sprechen sie Deuteh?" The girl raised her eyes from her book in surprise and asked, "Pardon me, but did you speak to me ?" "Er-er ye-e-s, that is to sayy—yes!" "Are you acquainted here?" he continued meekly. "Just a little," she answered, "you see I am staying at the Hotel and am out for pastime." "How miraculous! I should say how delightful! I am also a guest at the same place. How would you like to 16 THE MERCURY. have a companion in the indulgence?" "Well, I suppose that since we are both Americans, it will not matter if we don't have a formal introduction, just this once. Do you think it will ?Oh, no," he quickly answered, sliding his arm around her slender waist, "of course not." We are co-admirers of nature." "Oh well," he continued, "I shall introduce myself and you can tell me who you are and we will be over Mrs. Grundy's objections. My name is Henry Griswald Desmond Vanclerpew of New York City, twenty-five years of age, secretary of The Slicem Packing Co., millionaire, a free and accepted Mason of the thirty-second degree, Knight Templar, a lover of sports and an admirer of Kipling, et cetera, and you? "Well, Desmond, it is strange you do not remember your old sweetheart, Inda Audrey Meredith, the possessor of nineteen American summers and two German winters, the maker of your twenty odd cushions, also your old yacht mate." "Audrey! How changed! Let's do now what we had plan-ned before your trip abroad. Will you dear?" Their lips met in common consent and silence prevailed. THE WORLD IS OVER-ORGANIZED. ROT V. DERR, '10. I HE inherent meaning of the word "organization," is al-most as old as Time itself. The principles of organiza-tion form the basis of society and government. When-ever a number of people desire to establish a principle, foster an idea or promote an interest, they must first organize. Thus a system of work is laid; disorder and inequality are pre-vented; concentration of effort, and harmony prevail. But the question that concerns us for the present is, whether or not the tendency is toward too much organization. Never in the history of the world has there been so much or-ganization. This is true in Church, in State, in Industry, but especially in social and fraternal life. To be convinced of the growing tendency toward organization, we need only to look at THE MEHODIty. 17 the Church. The average modern city organization counts its organizations by the dozen. There are societies for the old, the middle-aged, the 3'oung; for the men and for the women, old and young. There are missionary organizations, temperance, social, charitable and sometimes individual organizations. That the aims and purpose of all these organizations are praiseworthy and right, is not denied. But the question is whether there is too much organization for the moral and spiritual force necessary to keep it in smooth running order. Is the machinery becoming too huge and unwieldly ? Are we going too far ? It is evident that to carry out successfully these different or-ganizations, their plans and methods of work, each one must be regulated by its system of officers, meetings and routine of work. The regime of just one organization to be executed with any de-gree of success demands a considerable outlay of time, money and energy. How can so many survive? Some must suffer. This accounts for the failure of so many organizations. Not because the aim of the society may not be worthy nor its plans commen-dable, but the expenditure of time and talent necessary to insure its success, is too much, considering the other important and more necessary organizations to which one may belong. One cause of over-organization is the attempt to execute a prin-ciple or policy that is already being enforced, only in a more general way. To be more clear, the tendency is to counteract every particular evil, or to promote every particular virtue by a corresponding organization with its whole system of work. To attack the vice, profanity, the Anti-profanity League is organized. The smoking of cigarettes is assailed by the Anti-cigarette Asso-ciation. Organizations of this nature exist without number. Certainly some of them are absolutely necessary and constitute the best way to fight a foe or promulgate a principle. They are sometimes more effective than an organization having a broad, genial scope. An example of this type would be the Anti-Saloon League, now working wonders by its sane principles and com-mon sense methods. The scope and mission of these organiza-tions vary. Let us ask the question. Is an organization justi-fiable whose purpose and aims are already covered by another greater, more inclusive and comprehensive organization? For example, does the desecration of the American Sabbath demand is THE MEKCUBT. an organization whoso purposes shall be to mitigate its abuse or to give the laborer his rest, and so on, when the State or the Church should properly regulate these matters. This is not per-haps a good concrete example, but it will suffice to illustrate the point in question. It must not be understood that organization is not essential to moral and social reform. The Society for the Prevention of Cruelty to Animals has its place; the Civic Asso-ciation for Public Improvement is certainly a good thing; Purity organizations, Peace organizations and Charity organizations— all may be productive of immense good. But it is the sub-di-visions of these ideas and principles into so many corresponding small organizations that are hurtful. The trouble is not in or-ganization but in excessive organization. Another field in which too many organizations are undouhtedly "responsible for the destruction of the real usefulness of their gen-eral principles, is that of the fraternal secret orders. These, too, like the church and reform organizations have multiplied with great rapidity in recent years. The principles of these various orders are mostly of a patriotic, fraternal, or charitable nature; their emblems are such words as these: Virtue, Liberty, Pa-triotism, Mercy, Charity or Fraternity. One especial feature of the majority of such orders, is the sickness and death benefits. This feature really forms the basis for the large membership. With some exceptions of course, there can hardly be any seri-ous charge brought against the principles of these secret orders. Here, too, the harmful results ensue from the fact that there are too many being organized. They can not compete with the in-surance companies and the already existing secret orders of an established reputation. Frequently men unite with as many as six or more of these orders. These societies like all other orga-nizations must have their regular meetings, whether weekly or monthly, to maintain interest. Evidently faithfulness in dis-charging duties and pledges necessitates neglect of other import-ant business or home relations. As a result of this complexity many a one drops out. Consequently for lack of membership and financial strength, many organizations of this type "go un-der," in common parlance. Hence there is almost absolute loss of the money paid in. This condition needs no further comment. The multiplication of secret fraternal orders without a very ., THE MERCURY. 19 strong, practical, financial basis, is bound to demonstrate the evil effects of over-organization. Tliere is an economic aspect to this problem of organization. And the disastrous effects of over-organization frequently find their causes in economic conditions. The financial side is espe-cially referred to. The carrying out of the principles of an or-ganization incurs more or less expense, depending upon its na-ture. If it is an association for moral, social or civic reform, or if a fraternal order, it must have its official newspaper organ, its corps of workers and representatives in the field. The exten-siveness of the various systems and processes of work vary. In any case the financial funds must be raised to insure the welfare and safety of the organization. Very frequently many must suffer and finally fail through lack of monetary resources. The newspapers representing church denominational interests and moral reform are constantly making strenuous appeals for in-creased subscription lists in order to maintain their existence. The demands upon the average man's poeketbook made by the innumerable organizations are great. Only the most practical, beneficial and important organizations can survive. The others eke out a miserable existence and become a parasite on society. It is pitiable to see an organization launch out with seemingly bright prospects and worthy ideals, soon to be overwhelmned by the more solid, sturdy ones already in existence. Yet this oc-curs somewhere nearly every day. Another feature of nearly all organizations is to hold conven-tions, assemblies and so forth. These may occur annually, bien-nially or in a few cases less often. It may on the surface seem of little value to refer to this fact. But the increase of all sorts of organizations has occasioned so many such gatherings that the. people at large are coming to view them with dissatisfaetiou'- Pree entertainment at even church assemblies is no longer pos-sible at many places. The demands upon good nature and hos-pitality become too excessive. This is but one phase of the man • agement of the convention prohlem. Too much needless organi-zation with its array of conventions and external manifestations, will soon find a complaining public. As stated at the outset the whole world is full of organiza-tions. It is impossible to enter detailedly into all the different I GETTYSBURG COLLEGE 1 f Gettysburg, Pa. LIBRARY 20 THE MEECUBY. fields and discuss this problem of over-organization. Thus fir I have pointed out the tendencies along certain lines and shown the evils thereof. Perhaps in other lines of activity the danger of over-organization is not yet to be feared. The organization in political life certainly cannot be ques-tioned. The safety and welfare of a nation depends largely upon the interest of the people in the government. The sub-divisions of our own country into parts ranging from the grand federal to the county, district or municipal, form the basis for the people's share in government. Let us observe conditions among the industries and professions. Every branch of industry is thoroughly organized, and has its official organs, its conventions, its officers, routine of work, and so forth—all to advance their representative interests. These include all trades and business professions, which are numbered by the hundreds. It would be useless to enumerate them. It is only by the above methods that they can further their interests. The conditions and needs of the age demand such organizations. Take for example, the great agricultural industry: possibly no industry has ever made such strides. The methods of farming are assuming a scientific coloring, through Experimental Sta-tions, State Agricultural Schools, Farmers' Institutes and other organizations. As yet organization does not seem to be produc-ing harmful results along this line of industry. And perhaps the same thing could be said of the other indus+ries and occupa-tions. In like manner the educational and professional fields are im-proving their methods of work. Jfot thus to organize and mutur ally assist each other by new plans and good ideas, would be a cause of selfishness. Hence it is not difficult to undertsand why every week has its record of assemblies of educators, medical men, and the other professions. The tendency along the educational line may perhaps need restraint, lest too many chatauquas over-flow us with methods of work and instruction, and confuse our better judgment. A similar tendency within the past few years is the idea .of reunions. Every day in the summer season is scheduled for some sort of a reunion, varying in extent from a church denominational affair to a Sunday School picnic. Again, THE MERCURT 21 we repeat, the motive and aim are right. But are we carrying the idea too far? To summarize briefly the content of our discussion, we first note that the opposition is not against organization in itself. Over-organization tends to despise rather than marshal concen-tration of effort; it is impossible to devote the required amount of time and money to many organizations, though all may be more or less worthy. Too often over-organization becomes a matter of formal externality and lacks moral or spiritual earnestness. We need but cite the methods of modern evangelism to impress this fact. In conclusion it can be said that the formation of an or-ganization whose purpose shall be to prevent the formation of useless organizations, would be hailed as a great blessing to man-kind. WHAT IS SUCCESS. E. W. HARNER, '12. UCCESS, as generally defined, means the attainment of a proposed object. In this sense the man who makes it the object of his life to win a great fortune and does so, is successful, in that, he accomplishes what he has aimed for. This too, is the worldly conception of the subject. Hence, the man who starts in business, whatever his circumstances may be when he begins, and who, amasses a great fortune, is said to be successful. The politician who reaches out into-the political world and grasps the full glory of a politician, is said to be a successful man, in that he attains that which he has had in view. The young lawyer, who is admitted to the bar and performs his duties with great skill is looked upon by the world as being successful. But what is a successful life? It is not the amassing of wealth only, nor the attainment of high position, nor yet the win-ning of fame in one form or another. Life is made up of many-interests and the reaching of no one particular goal will neces-sarilv mean success. 22 THE MERCURY. "Wealth is not always a synonym of success." Many men whom the world delights to honor, attained their lofty heights of grandeur without ever acquiring anything of wealth. The truly successful are those who have achieved the greatest good in their respective callings, whether that success has brought them riches or not. Honor and fame are not requisites to success. Many men have reached positions of wealth, of high honor and fame, and yet their lives in the true sense have been failures. "Honor and Fame, from no conditions rise, Act well your part, there, all the honor lies." What, then, is true success ? No better answer could be given than that success is the faithful performance of all the duties of life that devolve upon us. God brings every human being into the world for a purpose, and he who comes the nearest to the ful-filment of that purpose is successful, whether he dies rich or poor, occupies a high or humble position, whether his name be known or unknown to the world. The successful are those who can surmount all difficulties, who can govern their own lives and Avho can say to the devil when tempted, "Get thee behind me Sa-tan." Men of great physical strength or those who are great in battle are not always successful, but those who are the architects of their own fortunes, and whose lives are full of kind deeds and noble acts. "It calls for something more than brawn, or muscle to overcome, An enemy that marches not with banner, plume or drum, A foe forever lurking nigh in silent, stealthy tread, Forever near thy board by day, at night thy bed. All honor, then, to that brave heart, though poor or rich he be, Who struggles with his baser part who conquers and is free. He may not wear a hero's crown nor fill a hero's grave, But truth will place his name among the bravest of the brave." THE MERCURY. 23 OUR SYMBOL—OUR IDEAL. RALPH E. RUDISILL, 'lO.* N all ages the achievements of man and his aspirations have been represented in symbols. Eaces have disap-peared and no record remains of their rise or fall, but by their symbols we know their history. The mono-liths of the Assyrians and the pyramids of the Egyptians tell their stories of forgotten civilization. They teach us sad lessons of the vanity of ambition; cruelty of arbitrary power, and the miseries of mankind. The Olympian Jupiter enthroned in the Parthenon expressed in ivory and gold the awful majesty of the Greek idea of the King of the Gods; the bronze statue of Minerva on the Acropolis was a magnificent symbol of the protection of the patron Goddess of Athens to the mariners who steer their ships by her helmet and spear. But these are all dwarfs in com-parison to our symbol. Greater than the monument in St. Paul's Cathedral commemorating the victories of Wellington upon land; greater than the monuments upon this very battlefield where lay buried the shackles of nearly four millions of men. Greater than these is our symbol—the fruit of political equality, of intelligence and virtue, of private sovereignty and public duty: it is the free, true, harmonious man of America. America. Ah! what a name! To-day we stand a nation that has uprooted slavery; a nation that has crushed anarchy; a nation that has overcome bankruptcy. How we rejoice in our principles of government! How they represent to the world the best results of liberty. De-mocracy is our nation's symbol. Manhood is the symbol of our people. Manhood is the Gibraltar of our Eepublic. Manhood, that which no ancient nation has ever fostered. Walk thoughtfully, kind friends, among the nations of to-day. You are tramping upon the fallen graves of centuries. Why have they gone? They died, not of old age but from the results of injustice and wrong. They died for want of manhood. Na-tional power is nothing. Universities are nothing. Colleges are nothing without manhood. Can America be added to this long list of republics. Can she thus betray herself ? Assuredly not. 'Winner of Junior Oratorical contest. 24 THE MEKCUBY. Search the creation round and where can you find a country that represents so sublime a view as America in equality. What noble institutions! What a comprehensive policy! What a wise equalization of every political advantage! ISTo fairer prospect of success could be presented. This is a land where competition is free. This is a republic which Mammon shall not rule. This is a nation where anarchy shall not sway. Equal rights and common opportunities have been the spurs of ambition and the motors of success. The American asks for a fair field and he becomes a Eoosevelt or a Lincoln. "Our only path is duty, our lamp is truth, our goal is victory." Who, then, are the truest Americans of our country to-day? Not the man who allows the glitter of gold to blind him; not the man who stands back and sees the liberty and happiness of thou-sands of women and children sacrificed upon the altars of Mam-mon, not he who corrupts the legislature. But he who has chosen a high ideal. Our country's appeal to-day goes forth to the humblest citizen. She has thrust upon everyone the most sacred privilege that she can give to man,—the privilege of sharing in the government and guarding her welfare. She asks of him in return to live a heroic life. No victory can be lasting, no reform can be permanent, unless the citizen back of it is just and virtu-ous. For the noblest ideal we look to Him above. He it was who taught this principle of equality. Was it not He who taught that man is worth more than money. Was it not this ideal that builded the foundations of free government as broad and as deep as this continent. Was it not this that stayed the tide on this heroic field. Such must be the active ideal of the American to-day. "Eight is right—since God is God, And right the day must win. To doubt would be disloyalty, To falter, would be sin." As Antaeus in battle renewed his strength whenever he touched his Mother Earth, so shall this Eepublic live, as long as its citi-zens follow and imitate the examples of our makers of the con-stitution and the Prince of Peace. THE MERCURY. 25 Assuredly we have reason to look into the future with hope. A hope not built upon the shadow of a glorious past, but rather upon the integrity of the average American citizen. A hope built upon the principles of equality and justice. May our citizens march clown the ages with the symbol of liberty and with the Bible for their guide in morals and conduct, let them as they lead the grand procession to that land beyond where shall be the union of all mankind, exclaim: "Forever float that standard sheet, Where breathes the foevbut falls before us, With freedom's soil beneath our feet And freedom's banner streaming o'er us." AN INDIAN SOLILOQUY. 1911. T was a beautiful night, such as is seldom seen, even in the warm summer months, in the valley of the majestic Susquehanna. The sun had set over an hour ago with a clear sky and the western horizon, formed by the dis-tant mountain tops, was still a shade brighter than the rest of the heavenly dome. Not a zephyr was stirring, not even on tha bosom of the broad river, whose surface was as calm and placid as a sea of glass. One by one the stars were beginning to peep from the heavens and smile upon the drowsy earth. Far away in the east, over the top of the mountain like a great silver ball sus-pended from the lofty home of the gods, hung the moon in all her beauty, shedding upon the earth a soft mellow light. To add to the beauty of the scene, far to the north could be heard the soft rippling of the stream, as it rushed between the rocks at the falls. The water-gods seemed to be doing their best to excel all na-ture, and to the ear of the silent listener, the noise of the waters bore something of the divine in nature. Such was the scene be- 26 THE MERCURY. fore Splashing Water as he lay upon the ground, before the old wigwam. Splashing Water was the son of the chief of the Wiconisco In-dians. Long ago his father's braves had intruded upon the hunt-ing grounds of the great Susquehannas, who claimed all the land bordering upon the great river which still bears their name. The Susquehannas resented the intrusion, but Splashing Water's father, after counselling with all his warriors, decided to make good his claim with the arrow and the tomahawk. Preparations for war were made and one dark night when all was ready, the Wiconisco braves stole forth from their camp to meet the Susque-hannas in deadly conflict. Early in the morning, long before the face of the Great Spirit began to light up the eastern sky, the battle was fought. The Wiconiscos were defeated. Twenty of their braves fell by the arrows of the enemy, but by far the great-est loss to the whole tribe was that of Splashing Water. Splash-ing Water, the pride of the camp, was captured and taken far away to the great camp of the Susquehannas on the Island of the Bald Eagle. That was many moons ago and tonight as he lay before the wigwam of his guard, he pictured to himself the sight of his father's camp. "It is true," thought he, "this camp is much bigger and this tribe is much stronger than my father's, and then too, they have the Great Eiver, but still I would rather be home on the great mountain." "What are they doing at home," he wondered, "perhaps they are planning how to come and free me from these awful men." He then pictured his father's camp. There were the wigwams of the braves arranged in order around the clear, cool spring and the great trees casting their soft shadows over the ground. There were the camp-fires, just dying out and around them lay the forms of many sleeping warriors. "How fine it would be to be there," thought he. Here he glanced around and noticed that the fires of his cap-tors were also dying out. Here and there among the wigwams the form of a dusky warrior moved about, but otherwise all was quiet, responding to the beautiful night the Great Spirit had given. "A little longer," thought Splashing Water," and they will all be asleep. Then why can't I escape?" He decided to THE MERCURY. 27 wait, for he saw that his guard, who was lying near him, was be-ginning to doze. In about an hour everything was quiet. Not a moving figure could be seen, and Splashing Water decided that now was the time to make a dash for home. Cautiously raising himself, he crept to the entrance of his guard's wigwam. All was still within. He crept a few steps farther and felt about for the bow and quiver of his guard. He grasped the bow in his hand and quietly hung the quiver over his shoulder. Peering out of the entrance, he made sure that the track was clear, then slowly crept forth in the direction of the shore, stopping every few paces, and straining every nerve to hear the faintest sound of alarm. But not a sound did he hear. Finally he arrived in the clump of willow trees overhang-ing the shore, under whose protection the bark canoes of his cap-tors were moored. Quietly creeping into the nearest one he grasped a pole and gently pushed it from the shore. When the boat was far enough from shore to be controlled by the current, he lay flat on the bottom of it and allowed it to drift down stream, in order that he might not make the least noise. When he had drifted for some time, he arose to his feet, grasped the pole and pushed the frail canoe to the shore with great speed. "Good-bye to the Island of the Bald Eagle," thought Splashing Water as he leaped upon the shore and plunged forward under cover of the thick forest. He traveled all night, and at the first signs of dawn drew near to the camp of his father. Great was the rejoicing as the fires of the tribe were kindled, amid the talk and laughter of the braves and squaws, when into the camp strode the athletic form of Splashing Water, the pride of the Wiconiscos. I H E HE RC U RV Entered at the Postoffice at Gettysburg as second-class Matter. VOL. XVII GETTYSBURG, PA., OCTOBER, 1909 No. 5 Editor in-Chief SAMUEL FAUSOLD, 'IO. Exchange Editor G. E. BOWERSOX, 'io Business Manager PAUL S. MILLER, 'IO Ass't Bus. Managers ROY R. ALLEN, 'II RUFUS N. WENRICK, 'II Assistant Editor RALPH E. RUDISILL, 'IO Associate Editors E. J. BOWMAN, 'II C. M. DAVIS, 'II Advisory Board PROF. G. F. SANDERS, A. M. PROF. P. M. BIKLE, PH. D. PROF. C. J. GRIMM, PH. D. Published each month, from October to June inclusive, by the joint literary Societies of Pennsylvania (Gettysburg) College. Subscription price, one dollar a year in advance ; single copies 15 cents. Notice to discontinue sending THE MERCURY to any address must be ac-companied by all arrearages. Students, Professors and Alumni are cordially invited to contribute. All subscriptions and business matter should be addressed to the Business Manager. Articles for publication should be addressed to the Editor. Address THE MERCURY, GETTYSBURG, PA. EDITORIALS. IN this, the first number of the MEBCUEY, since the opening of college, we take the opportunity of impressing upon the student body the importance of the liter-ary societies. The literary so-cieties hold out to every man at Gettysburg a golden opportunity for self-development. True it is, the class room is the place for in-tellectual training, but the liter-ary societies are a most useful adjunct for the training of a dif- THE MERCURY. ferent sort, though of no less importance, is here received. No col-lege man who cannot express his thoughts to the best possible advantage, measures up to the standard which the world sets up for him. To meet this demand for correct expression of thought is the purpose of the literary societies. For certain reasons, how-ever, during the past year, the college community has been very indifferent to literary work. The various phases of college life were emphasized to such a degree, that apparently the work of the societies was excluded and consequently literary spirit was very low. Now at the opening of the new collegiate year let us firmly resolve that this shall not be the case in the future. Let us go to work and strive to raise the standard up to its old mark. To the new men, we would say, join a literary society early in your course. We do not presume to dictate which society you should join. Each one of the societies needs you, and your so-ciety will be for you just what you help to make it. But what-ever else you do, join one of the literary societies. However, when you have joined, fall to work. No society will do you any good whatever, unless you work for it. Let us all, both old men and new, work for the glory of Phrena and Philo and strive to make this a banner year in literary work at Gettysburg. IT is a terrible thought that the "very glory of our civilization is the danger of our times." In the utilization of all the agencies of nature in every line of development, in the multiplication of the sources of wealth and prosperity, this country is unparalleled, and yet every element of progress carries with it the agencies of destruction. Along with the best of benefits march dangerous evils. For "vice and immorality sweep over this land like black clouds." Simply turn to the politicians of New York and we see them attacking the Governor, thus making it hard for young men to do right and easy for them to do wrong. After we have been launched into the world to win our way as best we can, the State takes no further action than to provide for a policeman to arrest us if we go astray. And then there is before us the saloon, pool-room and gambling den to invite us as participants. We have to but ask ourselves, how many men have fallen to such a degradation and answer by referring to Sing Sing where 30 THE MERCURY. seventy per cent, of the prisoners are college and university grad-uates. Why have such men of splendid opportunities fallen to such a state? We find it is because they have never endeavored to cultivate their morals or to strive for manliness. It seems to be the tendency of college men to be pusillanimous and discourage rather than encourage the aspirants to an exalted character, to taunt him with assertions hard for a sensitive boy to bear, as to his rusticity and state of being unsophisticated. How often does one learn too late that liberty with friends causes ruin, that in-dulgence is only to burst the restraints of the Ten Command-ments, the Golden Eule and the teachings of home. In this day of twentieth century hustle—in this CULTURE age Qj! fgygj-igh haste, culture has trouble to hold its own. Culture which means a liberal education, broad-minded-ness and refinement, is rivalled by our modern all-pervading lust for gold. Disregarding morality and final destin\r, what shall you do? Shall you spend your life in hot pursuit of the almighty dollar or seek those indefinable yet so easily recognized qualities, the sum total of which constitutes culture. This is the question so often confronting the young man just out of High School. He necessarily ponders, "Shall I take a purely technical course preparing me for one line of work or shall I take a general college course with the view of developing the all-around man. The temptation to follow the first alternative is hard to over-come. This fact is exemplified in men in the business world who are experts in their own departments of work, yet are lamentably ignorant as to all other subjects. These men do not have a true sense of values. They do not have the right perspective of life. They too often spend their whole lives in the pursuit of dollars for the dollar's sake and cannot enjoy what we call the higher things, because of lack of culture. As an illustration, these one-sided men can not enjoy music because they do not understand music. This fact fortifies the truism that a man gets out of a thing what he puts in it. TUP: MERCURY. 31 A man should be true to himself. If a man is true to himself, he will find time to develop his aesthetic and moral natures. Thus he can enjoy life in the full and besides the busy hours spent in attaining a livelihood can snatch a few moments from his busy life to enjoy nature and all her beauties. No matter what your profession will be, build upon the solid foundation of a collegiate course. This will insure knowledge, efficiency and cul-ture. DON'T forget the Bloomhardt literary prizes to be awarded next spring. These prizes will be awarded on the basis of literary merit. Get busy! Use your literary talent. Thus help your-self and immediately help us retain the high standard of the MERCURY. STUDENTS patronize our advertisers! The MERCURY adver-tisers are friends of the college and of you. Show your appre-ciation by helping them, even as they help us. A BOOK REVIEWS. HE Testing of Diana Mallory, by Mrs. Humphrey Ward. —Philo. Here is an interesting picture of English life. The authoress depicts the political and social life of England as few novelists can. We are led by easy stages to a realization of England's greatness as an empire and learn something of the domestic problems which concern her. To be sure, a love tale is the binding thread of the story. Diana Mallory is a true heroine. We love her from start to finish— sympathize with her in her troubles and rejoice with her in her joys. The other characters of the story are representative of every phase of English life. The Englishman in his favorite past-time—hunting—is seen hot on the chase and the parliamen-tarian playing with might and main the uncertain but always in- 32 THE MERCURY. teresting game of politics engages our rapt attention. Incident-ally we are given a picture of beautiful Italy and interesting glimpses of India and other parts of the world are obtained. The Diva's Ruby, by P. Marion Crawford. . Philo-—is a narra-tion of the winning of Diva, an English primadonna, by Win. Van Torp, an American cowboy millionaire. The scene is laid chiefly upon the continent and in London. However we are first introduced to a little Tartar city in Central Asia from which comes the ruby which gives the book its title. The book portrays the moving of that master passion, love, showing the terrible con-flict which takes place in the hearts of both men and women, the conflict between true love and the obligations of honor. The characters are of a high type except where the oriental thirst for revenge betrays itself in the person of Baraka. The plot is com-plex in that it centers about three characters instead of the or-dinary one or two. The style is clear but retarded by unimport-ant details. Moreover the language used by the various charac-ters is not altogether in harmony with themselves as the writer portrays them. We find very little difference between the con-versation of the learned Greek scholar, Logotheti, and the rough, uncultured American financier, Van Torp. All things consid-ered, it deserves to stand among the modern works of fiction. PATRONIZE OUR ADVERTISERS. I•N this Drama of Tour Year's Course, Play your part without dad's horse ; This to do is up to you With just a little tact between each yearly act, In some domain take a stroll And sell ALUMINUM for next year's Role (roll). Every summer hundreds of students raake BIG MONEY selling Aluminum Cooking Uteusils. For particulars address LOUIS HETZEL, Gettysburg College, GETTVSBURB, PA. THE STEWART & STEEN CO., COLLEGE ENGRAVERS, 1024 Arch Street, PHILADELPHIA. MAKERS OF INVITATIONS, PROGRAMS, MENUS, VISITING CARDS, DANCE CARDS, MONOGRAMS, CLASS AND FRATERNITY STATIONERY. P. S. MILLER, 'TO, Representative, Who has a full line of samples. kl^H, EDUCATION The times an 1 the Schools demand that the best things shall be done and in the best manner. Watermans@)FountamPen accomplishes everything that can be required of a good writing in-strument. Made to last for years of service and give its owner the satisfaction which comes with owning "the best." W From all dealers. The Globe trade-mark is our guarantee *~—^-^ school SI. Bo.lon 209 Sl.lc Si ChU."> Q V 742 Morkel Si-. San Franci*co. 1.10 5t. Jemci Si. Montreal 12 Cold«n L*n«. London GR. do Hono^-e Paris PATRONIZE OUR ADVERTISERS. FUfJJVTTU^E Mattresses, Bed Springs, Iron Beds, Picture Frames, Repair Work done promptly. Under-taking a specialty. - Telephone No. 97. H. B. BENDER. 37 Baltimore Street, Gettysburg, Pa EDGAR C. TAWNEY BAKER West Middle Street. J. B. WINEMAN, DEALER IN CHOICE FAMILY GROCERIES, PROVISIONS AND FRUITS, BOARDING CLUBS A SPECIALTY. L. WEIGAND, DEALER IN FRESH AND CURED MEATS OF ALL KINDS-Boarding Clubs a Specialty. Sou^p's f^estaupant, No. 7 Chambersburg Street. J PATRONIZE OUR ADVERTISERS. EMIL ZOTHE, College Emblems, Engraver, Designer and Manufacturing Jeweler, 722 Chestnut St, Philadelphia. Specialties: Masonic Marks, Society Badges, College Buttons, Pins, Scarf Pins, Stick Pins and Athletic Prizes. All Goods ordered through G. F. Kieffer. Charles S. Mumper, DEADER IN FURNITURE, PICTURE FRAMES OF ALL SORTS REPAIR WORK DONE PROMPTLY I will also BUY or EXCHANGE any SECOND-HAND FURNITURE No. 4 Chambersburg street, Gettysburg, Pa. OHLER BRO.'S RESTAURANT, First National Bank Bld'g. The place to eat the best Ice Cream. QUICK LUNCH and Oysters in season. D. J. Swartz, DEALER IN COUNTRY PRODUCE, GROCERIES, CIGARS AND TOBACCO. GETTYSBURG. J. i MUMPER Your Photographer, If not, why not? 41 Baltimore St., Gettysburg. FLEMMING X BAIR'S LIVERY, Baltimore Street, First Square, Gettysburg-, Pa. Competent Guides for all parts of the Battlefield. Arrange-ments by telegram or letter. Lock Bock 257. PATRONIZE OUR ADVERTISERS. WINDSOR HOTEL, W. T. BEDBAKEE, Manager. Midway between Broad St. Station and Beading Terminal on Filbert St. A convenient and homelike place to stay while in the city shopping. An excellent restaurant where good service combines with low prices. BOOMS $1.00 PEE DAY AND UP. The only moderate priced hotel of reputation and consequence in PHILADELPHIA. The Modern Steam Laundry . . OF YORK . . Offers the COLLEGE STUDENTS first-class work at Special Low Prices. E. C. STOUPFER, Local Agt. C. D. SMITH, Prop. The Baltimore Medical College Preliminary Fall Course begins September ist. Regular Winter Course begins September 20th. Liberal teaching facilities ; Modern college buildings ; Comfortable lecture hall and amphitheatres ; Large and complete equipped laboratories; Capacious hospital and dispensary; Lying-in department for teaching clinical obstetrics ; Large clinics. Send for catalogue. Address DAVID STREETT, M. D., Dean, N. E. Cor. Madison St., and Linden Ave., Baltimore, Md. COMPILER IMPRINT ON JOB WORK MEANS TASTY WORK CAREFULLY DONE. MENU CARDS WINDOW POSTERS LETTER HEADS ENVELOPES DANCE CARDS TICKETS Programs of all kinds. Everything the College Man wants in Paper and Ink. Specially designed work. Latest Effects in Paper, done in Colors along lines of College Men's Associations. Catalog and Book work. The Gettysbutg Compiler will keep old and new students in touch with town and college life.

The Mercury March, 1907 HELP THOSE WHO HELP VS. I Li The Intercollegiate Bureau of Academic Costume. Cotrell & Leonard, ALBANY, N. Y Makewof CAPS ANDQ0WN5 To Gettysburg College, Lafayette. Lehigh Dickinson. State College. Univ of Penn-sylvania, Harvard, Yale. Princeton. Welleslev, Bryn Mawr nnd the others Class Contracts a Specialty. Correct Hoods for Degrees. A HARVAHD MAN whom we placed with a large publishing house a year ago has just been advanced to the managership of an important department. He's only one of the 1500 college men placed in satisfactory posi-tions last year. In each of our offices is a department exclusively for college men. Each man's case receives personal attention and our employment experts find for him the position in business, in teaching or in technical work which he is best fitted to fill. Write us to-day and we will tell you what we can do for you. c _ _. r^L r^. _ _. THE JWaTlOJVAb »ltU.I.\-l/.1TH>.\- »/.' H^PG-BISEGD, BRJIIJS- WUHKKRS. Commonwealth Trust Building, Philadelphia, Pa- HOTEL GETTYSBURG, Headquarters for BANQUETS. Electric Lights, Steam Heat, All Conveniences. Free Bus to and. from station. Convenient for Commencement Visitors. RATES $2.00 PER DAY. livery CLita-cTaed. Joliq P. M^t% Proprietor. IF YOU-CALL ON C. A. Blocher, Jeweler, CENTER SQUARE, He can serve you with anything you may want in ^REPAIRING . , or JEWELRY. yCuA^r/Z^rv-C^,_*&«« UBRAfflh- /V* / - GETTYSBUtfS C0tUK* GETTYSBURG, PA. \uo \A^ PATRONIZE OUR ADVERTISERS. H1^-**"4* -A^-Ar--^^™ -??>--* #*•-* :>f~-:'f *">'!"-:~I~--?»-ii"-iH—!H"A>§ Weaver Pianos and Organs Essentially the instruments for criti-cal and discriminating' buyers. Super- ;|: ior in every detail of construction and (J) superb instruments for the production :|: of a great variety of musical effects :'■ and the finest shades of expression. /E floss Pricos. Easy Terms. Old Instruments Exchanged. ;j': WEAVER ORGAN AND PIANO CO., MANUFACTURERS, f YORK, PA , U S A. '■!' T ••!•■ T ■'I- ■t .j'. '•I- 7■ •] 7 •■.!■ If. '*• 7i "i" '•I-' 7 •i "i" jj 'i •J 'i \v ■it \V Students' Headquarters —FOR-HATS, SHOES, AVD GENT'S FURNISHING. Sole Agent for WALK-OVER SHOE ECKERT'S STORE. Prices Always Right TJie Lutheran PuWiGctioij Society No 1424 Arch Street, PHILADELPHIA, PA. / Acknowledged Headquarter* for anything and everything' in the way of Books for Churches. Colleges, Families and Schools, and literature for Sunday Schools. PLEASE REMEMBER That by sending your orders to us you help build up and develop one of the church in-stitution* with pecuniary ad-vantage to yourself. Address HENRY S. BONER, Sup't. I H E M-E'RCURY The Literary Journal of Gettysburg College. VOL. XV GETTYSBURG, PA., MARCH 1907 No. 1 CONTENTS VACATION OVER THE SEA.—Essay. W. B. HEILMAN, '08- POE : WIZZARD OR CHARLATAN.—Essay. W. WISSLER HACKMAN, '08. BLOODY RUN—Legend. E. E. SNYDER, '09. ia IN HER PLACE.—Story. JOSEPPI ARNOLD, '09. 15 THE SICKLER COMES TO ALL.—Poem. OSCAR C. DEAN, '08. 22 FROM CLERKSHIP TO FRESHMANSHIP.—Essay. G. E. WOLFF, '09. 22 THE MISSIONARY SPIRIT—Oration. CHARLES W. HEATHCOTE, '05. 25 EDITORIALS. 29 EXCHANGES. 31 THE MERCURY. VACATION OVER THE SEA. W. B. HEILMAN, '08. rrjHERE are innumerable ways a college student may spend -L his summer vacation. To some, one way appeals more than others and they will then strive to make it possible to spend their vacation that way. To me it seemed that a trip across the ocean on a cattle boat would be at once interesting and exciting. My chum and I talked the matter over and made our preparations to leave as soon as school had closed. At the last moment another student joined us and on a boiling hot day iu the month of June we three students, billed as ex-perienced cattlemen, sailed out of Baltimore on the steamship Maryland. We had about 300 cattle aboard but before the day was over owing to the terrific heat several had died. At once we received our first lesson in cattle boat training. By the aid of the steam winch and a long rope the carcasses were drawn to the side of the vessel and dropped into the bay to become the food of crabs and fishes. We also suffered as well as the cattle for we three having incautiously sat down on the deck, which-on these boats is painted black with a mixture of tar and turpentine, when we attempted to arise the usual re-sults happened, As there was plenty of corn sacks aboard however we did not suffer. I was appointed night watchman while my two chums were placed on day duty. Being on duty at night I consequently became well acquainted with the sail-ors and many were the strange yarns of different countries, which they told me during the long night watches. Our voy-age was enlivened several times by unusual occurrences. When we were about half way over the Newfoundland Banks we passed within a quarter of a mile of three immense icebergs of which we obtained several good photographs. It was hours before we lost sight of them owing to their intense white brilliancy. Two days after passing the icebergs we laid to in mid ocean to receive three stowaways, who were trying to get back to the States, from a homeward bound vessel of the same line. These stowoways were put to work at odd jobs on the vessel until we reached England where they were taken into custody. As we drew away from the American coast the weather which up to this time had been very pleas- THK, MF.KCITRV. ant grew much colder. The men no longer slept out on deck but sought their bunks and blankets. The nights were much damper. About four days before we expected to land all the crew were busy painting, scraping and scouring. The masts were repainted, the brasswork shined up, and the deck was tarred, but this time we did not get caught ; we sat on news-papers. The Sunday before we arrived the waist of the ship was full of clothes lines, all bearing burdens which flapped gayly in the'breeze, for the men were desirous of making a good showing when they reached home. Several days later we sighted the Scilly Islands. In the neighborhood of these islands we passed a fleet of Penzance fishing luggers. These boats on account of their red, leg of mutton sails, have a very peculiar and striking appearance which the character of their crews helps greatly to heighten. These hardy fishermen go out in all kinds of weather and handle their boats with a skill and daring that is little short of marvelous. From here until we anchored at Gravesend shipping was very numerous. That afternoon I saw the rugged coast of Cornwall from the rigging and the same evening the lookout reported Lizard's Light. We were now fairly in the English Channel. As the night was very clear and calm the lights of the var-ious cities we passed were remarkably distinct and the look-out went to great pains to explain to me at length all about them. About i, A. M. we sighted the Calias light in France and so for several hours we steamed along, seeing the lights of England on our left and on our right the lights of France, Shortly before daylight we dropped anchor in the muddy, filthy Thames at Gravesend to wait for the turning of the tide. Although the river here is less than a quarter of a mile wide the officers of the boat told us that a man would be unable to swim across owing to the foul gases that are being constantly stirred up by the anchors of the thousands of vessels and the impurities from the great city which are churned by the pro-pellors of the steamers. This they said would overcome a man before he was half way over, as many a poor stowaway had found out when, seeking to escape justice, he had leaped overboard in the hope of swimming ashore but, overcome by the foul waters, had sunk before he could be rescued. As dawn began to spread over the s-ky, surrounding objects grad* THE MERCURY. ually grew plainer and we saw that we were anchored in the midst of an immense fleet all waiting for the turning of the tide. Slowly the shore grew plainer and we saw a strange mixture of old docks and warehouses interposed between huge locks and fine buildings on terraces which sloped to the water's edge. Indeed, all the way from Gravesend to London, a distance of about 18 miles we noticed this same strange in-termingling ; strange to us because in most American cities where there is any considerable shipping the water front is the last place'where one looks for respectable dwellings. But in London the very Houses of Parliament themselves are marked by the ebb and flow of the Thames, the citadel of ancient Lou-don, the famous Tower, bears mute witness to centuries of contact with the turbid river in the shape of innumerable bar-nacles and accumulations of slimy sea weed. One of the fin-est drives, the Thames Embankment, runs right along the river's edge, while several palaces and hotels grace the banks at various places. We steamed slowly up the river between lines of ships of every nationality, from the big black ocean . tramp to the many colored deck of the Norwegian fishing smacks, with crews as motley as the vessels. Tall, fair-haired Saxons, Lascars with their broad turban and oriental dress, sailors from all of England's tributaries, each dressed in their own peculiar garb and speaking the tongue of their birth, formed a constantly shifting scene before our wondering eyes. And so it was all the way to the cattle market where with many strange cries, aided by steel pointed sticks the yardmen drove the beasts ashore and our vessel steamed clown to take her place in one of those wonders of modern engineering, the Royal Albert Docks, where having bidden farewell to the kindly officers and sailors and being passed by the custom house officials, we went ashore and passed through the dock yard gates out into busy, rushing London. As it was already late in the afternoon we took lodging for the night at a seamen's boarding house which one of the quartermasters had told us of, and then boarded a train for the center of the city. The train caused us all much amuse-ment, first on account of the ridiculous small looking engines —which nevertheless go at a very respectable speed—and next because of the sizeand general appearance of the coaches, re- THE MERCURY. setnbling in a great many respects our old stage coaches, each divided into three or four compartments separated from each other by partitions and entered from doors on the side. These compartments will hold about 12 people. We thought we were lucky to have an empty compartment but we were soon robbed of that illusion for at the very next stopping place a crowd of factory hands filled up our section so completely that there was no possible way of escaping the odor of garlic. The dinner of the working classes usually consists of a large onion and a hunk of bread which they, carry to work tied up in a large bandana and this they wash down with a large cup of tea purchased from some restaurant. But even worse than the smell of onions was their habit of taking snuff. An old woman next to me taking a generous pinch of snuff I received about half of it. and as a result I sneezed for the rest of the evening. 1 think snuff taking is a most reprehensible prac-tice. Arrived at the huge station .we hastened to see some of the principal streets by night. We were all struck by the ex-treme'crookedness of the streets, the principal streets of well known London so narrow that it is impossible for three streams of traffic to pass each other and so crowded that it is necessary for policemen to be stationed at every crossing—and here let me pause to say a word about the guardians of London. Tall fine built men, I don't believe there is a man on the force un-der 6 feet, and this appearance is heightened by the wearing of helmets, courteous to all, going out of their way to direct the stranger, saying very little but minded implicitly by the citizens, this is the force that guards the world's largest city. We spent some time exploring the city from the top of a bus, for London has no street cars in the business section on ac-count of the traffic. It seemed to us that about every fifth man wore a soldier's uniform and here as with the policemen, we noticed the fine physique of those who had taken the '-'Queen's shilling." Strange sights and sounds were not lack-ing but wearied with our long day, we early betook ourselves to our lodgings. Next day we took a long ride through the principal parts, ending up at the Billingsgate fish market. All that has ever been written concerning the langragi and cus-toms of this famous market I can surely endorse'. The lan-guage is extremely forcible and picturesque, the smells are THK JIKRCURY. certainly the former and the venders themselves are the latter. Here you see the fishwives with odd looking, heavy straw hats, bearing baskets of fish on their head while they give utterance to strange cries. Men and women alike carrying fish, some in iced boxes which dripping catch the unwary stranger, block the way but persevering we pushed through and came to the Tower. Just a look at the Tower and its guides immediately takes you back to the times when England's kings overawed their unruly subjects from its frowning walls. But now the wide moat surrounding the Tower is dry, while the sentinels al-though in the costume of the 12th century are merely the painstaking guides whose only care is that you shall not miss seeing any spot of interest. They point out to you Traitor's Gate, where state criminals condemned by Parliament and brought down the river in boats, to prevent rescue by friends, were landed and passed through to their doom. The stairs under which the bodies of the young princes were hidden after their murder, and the rooms where some of England's great-est wrote their pathetic history on the walls using their blood for ink, or with infinite care carved their coat of arms in the stone wall, all rival in interest the crown jewels kept in a wing of the castle under guard. Here are the crowns of Brit-ain's rulers famed in history. There is so much of interest in the tower that we left it with regret. St. Panl's with its mighty dome and stained glass windows, its costly pictures and monuments to famous men we saw in the hush of a religious service, when the choir and altar, lighted with innumerable candles, flashed back their light from gilt and marble and lent a tone of softness to the vast arches of stone. Westminster Abbey we also saw during a religious service. This abbey is built in the form of a cross and is even more famous than St. Paul's, for here the kings and queens and great men of England are buried, while mon-uments of others keep fresh their memory. Here we walked with reverent tread for almost every step is over the ashes of some noble whose tablet, giving his rank and history, has been worn smooth by the shuffling of countless feet. Statues of warriors in full armor mark the last resting place of some valiant knight. Carvings and sculptures of all kinds denote THE MEKCIJRY. where the ashes of statesmen, soldiers, sailors, poets and authors, the flower of Britain's greatest, have been given their last honors. Yet of the thousands honored there but two bore tokens of the love and respect of the present day. The stat-ues of Longfellow and Tennyson both bore fresh cut flowers which nearly every day are renewed by some admirer of the poets. Near to the poet's corner is the royal chapel where the kingly dead are laid, while a step or two away stand the coronation chairs, the foundation of which is the Scone stone of the Scotch kings which was taken by one of the English kings. In one of the wings is the old chapter house where the monks originally met, and here is a door one side of which is covered by a human skin. This was the skin of the "robber abbot," who when Edward I marched against the Scots, leaving his treasure in his charge, betrayed his trust. His sovereign learning of his treachery flayed him alive and nailed his skin to the door of his cell as a warning. The skin has been trimmed down by curio hunters till only a little strip remains under the old fashioned hinges. After taking a last look at Queen Victoria's casket we reluctantly left this hal-lowed spot, so intimately associated with the history of Eng-land, and turned our steps toward the Congress of our sister nation the Houses of Parliament. NOTK: This article will be continued in the next issue.—ED. 8 THE MEUCl'KV. POE: WIZARD OR CHARLATAN? W. WISSLER HACKMAN, EX. '08. IV. AS CRITIC. i | (HIS no doubt, to most of Poe's admirers, is the phase of -L his character least familiar and to his detractors most familiar. It must seem strange, at first sight, that criticism should be entrusted into the clutches of a fanatic and misan-thrope such as Poe's enemies present him to be. Not only that but into the care of one so notoriously vicious, irregular and dissipated should be placed any position such as a literary critic possesses, sesms an evide ice of rein ir'cably poor judg-ment. We must in fact admit at the start that he must have possessed the abilities of a literary critic to no small degree to recommend him to the attention of the literary arbiter of the middle nineteenth century in America. His criticel produc-tions fall into two great classes : frank and- legitimate criticism and satire The first named again falls into two classes, journalistic or magazine critism, and independent criticism. For what his-tory we have of his career as critic in the employ of periodi-cals we can do no better than refer you to N. P. Willis, mag-azine editor, and "Arbiter Elegaus" during Poe's career. He speaks in high terms of commendation of Poe's character both personal and professional. He asserts that while in his employ he detected none of those irregularities, nor did he at any* time evince that haughty resentment he was led by com-mon report to expect. He further refers to him as a pale, sad-faced, quiet "gentleman," courteous and tractable. When he (Willis) pointed out some clause as too sharp, perhaps, where momentary enthusiasm for the time usurped discretion to the possible injustice of the victim, Poe changed to milder form without the least demur, and when they dissolved their relation so agreeable to the editor, it was under circumstances not in the least derogatory to the sad, pale-faced critic. Verv kind indeed of Mr. Willis, I am sure. Yet we cannot but smile a little indulgently as we note the patronizing kindness of the elegant arbiter ; Poe, indeed, forced to Nathaniel P. Willis's door to get a glib recommendation. Truly Fate is ironical. To-day, who reads the elegant Nathaniel, the Poet THE RIKRCUKY. of fashion and its pet? Who ever knows that his thumb de-termined the fate of more than one aspirant to Parnassus ? However, most of this work was of a fugitive character, too much of it mere hack work, which paid miserably. In those days, the critic had not yet attained to the throne. He was not yet a staple product, a necessary of literary life, He was not'even a luxury ; he was a mere byproduct. We cannot but feel that the lofty spirit of the Poet and Dreame'r revolted from the indignity of his place. Painfully struggling for a mere pittance of life which unliterary America, to her shame be it said, most grudgingly doled out to him ; hampered by abject poverty and a long drawn domestic tragedy ; who can blame him for his bursts of bitterness and even resentful malice if such there was? But let us leave this field of his activities, it is at best barren and rocky soil and yields little of interest or benefit studied aside from contemporary life and history. Turning then to his independent criticism we shall expect to meet him ready for scrutiny without apolog}' or excuse. His criticism on Poetry, English (ancient) and American and on verse and versification has been reviewed in a previous paper ; we shall omit from closer examination, only begging that you turn again to them and reread them with your men-tal eye focused more on the correctness of his logic than on the correctness of his doctrine. But there is one mutter which for very important reasons I shall not pass by ; it is Poe's attitude to contemporary poets in general and to Longfellow in particular. Poe was undoubtedly one of the strongest literary forces of his period—his influence was more far reaching in his own life and more profound than that of any other, save perhaps Longfellow. Yet, himself always, doomed to the underside of prosperity's wave, he was forced to witness his smaller rivals ride the crest in smug pride, or at best mod-est acquiesence. He felt the injustice, and it rankled, and glowed, and raged and seared, what under happier stars might have been a kingly and beneficent soul. His keen vision de-tected the vulnerable points with an intensity almost malig-nant. Of all his rivals—as he chose to consider them—Longfellow called forth his most notable attacks ; probably because he was most formidable. And it is to this attack [See Rationale of to THE MERCURY. Verse] that much of Poe's present unpopularity is in a meas-ure due. Seeing Longfellow as we do to-day, in the full glory of his completed work, we cannot but reverence the man as the great American poet—nearest to representative of our nation we have yet produced. As we celebrated the centenary of his birth but a few days ago our sense of reverence was re-newed into a sense of devout joy that a man so wholly pure, and high, and generous, and notable was accorded us, a nation too fast growing sordid and enfevered. How then must Poe appear to us in his half sneering analysis? Is there any good thing in a character so unjustly malicious? Come and see. First and always let us remember that they were contempo-raries, and both great, but in different ways. Poe was an avowed formalist, by which I mean he considered purity of verse-form the first essential of good poetry, and does he ar-raign Longfellow on any other charge ? Does he attack Long-fellow's Tightness or beauty of thot ? He never mentions them. He may well have disagreed on these latter matters also for they stood at the opposite poles of poetical purposes ; Poe asserting that beauty was the only legitimate excuse ior poetry—that didacticism was injurious and at best only toler-able, Longfellow feeling that Poesy's only office was the clothing of a good nd beautiful thot, beautiful because di-vine. Turning to Longfellow's early poetry then, we find- it strongly charged with this idea. Even the warmest support-ers of Longfellow among present day critics admit that dis-tinct injury is done him by attempting to rate him by those first products,—"The Reaper" and "Excelsior." They were ethical calls to arm, and their instant popularity was in the unconscious reception of them as such. To-day with the con-ditions calling them forth we can and do admit that as poetry such as Poe conceived it should be and even by whatever standard we choose, it is inferior. Turning to "Evangeline" with Poe we find his specific charge supported by Longfellow's warmest admirers of his and our own time. It was even then felt generally and as-serted that the English language was poorly adapted to the form of verse employed in the Canadian pastoral "Epic" i. e. the dactylic Jiexameter. As a result there are many weak lines. The task was more than even Longfellow's genius could en- THE MERCURY. II compass, and he tacitly admits it by substituting the iambic in Miles Standish's Courtship with a vast increase not only of verse purity but of general effectiveness. Now this is just • what Poe perceived and pointed out, a little strongly, a little too sharply perhaps, but thoroughly justified by and in har-mony with, his own peculiar and preavowed doctrines on verse—its forms and purposes. Let this then suffice at pres^ ent for the Poe—Longfellow episode. His satirical products were aimed chiefly at contemporary conditions in magazine prose. Blackwood's comes in for the major share of his spleen. Whatever private grievance Poe had against that compilation of fastidious elegance it is certain that he pilloried the literary "Elects" fetish in a most effect-ive and vigorous manner. Read his "How to write a Black-wood Article," and overlooking certain overdrawn crudities verging on nonsense, note the smug, unctiousself complacency of the portly, well fed editor, the ludicrously worshipful cred-ulity of the admiring and self-important spinster, you can al-most see them sitting face to face in the revered sanctum sanc-torum, he in super-respectable broad-cloth, his large oily ex-panse of florid smoothness with bland lips perked up in mild self-love breaking pompously into milky-—I should say rather —buttery smiles, his white, soft flabby hands, with the invar-iable huge seal ring radiating importance from a plump third digit, waving with dreamy grace before the enchanted orbs of the erudite self enshrined Miss Farobia, spinster. On the other side the spidery form of the yearning spinster—devoted' votary at Minerva's shrine. I can see her primly erect on a spindly chair her half mitted palms worshipfully clasped in the folds of that gorgeously hued gown or anon raised ecstat-ically with true old maid fervor and simpering affectation to her throbbing bosom ! About that bonneted cranium seething with abortive romances cluster, none too thickly, in orderly array clusters of astounding gray-green cork screw curls. From between them through gold-rimmed eye glasses, no doubt, peer and squint and sparkle the soulful optics of the divine and famous Psyche Zenobia. No, thank you, not Suche Snobbs, oh, no indeed ! Bear this in mind gentle reader. 12 THE MERCURY. This picture, then, well visualized, turn to the product of that renowned interview, read the remarkable adventures of the divine Psyche and her dearly beloved factotum and poodle, the harrowing incidents of that gruesome belfry tragedy ! Here is satire in spots that would have delighted the soul of Swift and no doubt drew an answering smile from the thank-less Dickens. It is not a mere skit, it is a skillful attack upon the too prevalent evils of affectation, ridiculing it, sneering at it and at times growing quite abusive in his contempt. For example let us examine the interview just referred to. We cannot at once determine whether the irony and ill concealed sarcasm and horseplay is the editor's as represented, or Poe's, speaking through him ; surely the latter. Editors also are his prey. In those days editors were rather tyrannical toward fugitive verse, and Poe, no doubt, makes his own grievances the excuse for his bitter attacks upon them. With viscious pen jabs he caricatures editors, magazines, literary idols and fads alike. Aside from this better class there is another grade I would only too gladly pass by unnoted, to wit :—his "funny satires" at the head of which stands "The Life of Thingum Bob." There are bearable spots here and there widely scattered in this minor branch, but, on the whole, its pretty weak, sloppy stuff—downright sickening and without the slightest spark of humor at places. I have referred to it in a previous paper as none better than "school-boy click-clack"—that's just what it is. To be convinced, read it yourself. In my opinion I think it an injustice to Poe's good taste to say more about them save that they never should have been published. THE MEKCURY. 13 BLOODY RUN. E. E. SNYDER, '09. NESTLED among the mountains in the northern part of Bedford county lies a beautiul valley, through which flows a stream of cool, sparkling mountain water, known as Bloody Run. Merrily it winds its way from its source, a fountain in the heart of the Tuscaroras, over rocks, beneath logs and overhanging banks, through forests and meadows, steadily downward, until finally it joins its water with those of the "Blue Juniata." It is a beautiful stream, yet a treacherous and turbulent one. Its beauty attracts the attention and excites the admir-ation of all seeing it : yet its waters have wrought more de-struction than those of its mother stream, the Juniata. It is too large to be called a brook, yet it has all of a mountain brook's attractiveness. In its bright laughing waters the trout and minnow play ; happy children gather flowers upon its banks, or, wading its crystal pools, piok the shining pebbles from its bed. Its waters are swift and noisy, ever hastening onward, but in such a merry, happy manner that in watching it its haste is forgotten in its mirth and song. But in stormy seasons it leaves off its merry, playful mood, and becomes as fierce and avenging as its name would indicate. In a few hours it is transformed from the laughing brook into a might/, raging river, sweeping to destruction everything that comes in its way. At such times it carries to the Juniata chickens, pigs, sheep, calves, small buildings, household goods, boardwalks and fences and sometimes before its wrath is ap-peased even the larger buildings are seriously damaged. Its fall is as rapid as its rise, and ere the storm has long passed, it has become once more the playful brook. There is a beautiful Indian legend connected with the nam-ing of the stream, which has been handed down from genera-tion to generation in true Indian fashion. It runs as follows*, Long years ago near the source of this beautiful, turbulent stream dwelt a mighty Indian chieftain, an Uncas of the Del-awares, and throughout all the Iriquois Nations, there was no other so brave in battle or so wise in council as he. He lived in peace and quietness, but no stranger was ever turned H THE MERCURY. away, cold or hungry, from his wigwam. All found a cordial welcome, the white man as well as the Indian. This chieftain had but one child, a daughter, the lovely Minnehaha. She was the idol of her father and the pride of the Iriquois nation. And well might they love and pet her; for throughout the Indian world there was none more kind or more beautiful than Minnehaha of the Delawares. Her form was graceful and slender ; her eyes were soft and beautiful ; her teeth were" as pearls; her forehead high and beautiful. There was ever a kind word on her lips and a song of happi-ness in her heart. She was the playmate of the children ; the nurse of the sick or wounded ; the friend of the'hard working .squaws ; a hearer for' the tales of the warriors ; and a never ceasing source of happiness to her father. Such was the beautiful Minnehaha. By the source of this stream Minnehaha played in her child-hood, and here she would come as a maiden and gaze into the . crystal waters of the bubbling spring and try to solve the mystery of the "Great Spirit," who the Indians believe dwelt in the waters. Now among the Indian warriors this princess had many lovers, but none so persiscent and perhaps none so much fav-ored as Growling Bear. Among the warriors there was none braver than he, yet none so cruel and vengeful. He had wooed Minnehaha for a long time but she persistently de-clined to be won. Because of the fierce jealously of Growling Bear the other lovers were shy and timid,.and there was little danger of any of them winning the fair princess. But one day while Minnehaha was sitting by the spring a handsome young hunter stopped to drink from its waters As he arose he beheld the Indian maiden before him. Struck by her won-derful beauty he began to talk with her, nor did he leave t he spring till sunset. The next day they again met at the spring and before they parted that day a strong friendship had sprung up between them—a friendship which soon ripened into love. The spring became their trysting place, and for many months they would meet at twilight on its banks, and the young hunter, with the Indian maiden clasped in his arms, would repeat o'er and o'er to her his vows of undying love ; and the princess, with clasped hands and a happy heart, would THE MERCURY. 15 listen, with her eyes, full of love, fixed upon him. Thus the days passed bright and happy. But Growling Bear began to suspect the love of Minnehaha for the young hunter, and one evening, as she left her wig-wam, he stealthily followed and discovered their secret. Filled with an uncontrollable anger, he plunged his long knife through ihe hearts of both, as they stood beside the spring. Then with a wild cry he plunged the knife into his own heart and the three bodies fell together into the clear fountain. Their life blood reddened the waters of the stream, and the Indians always after called it the "bloody" run and the white man adopted the name. IN HER PLACE. JOSEPH ARNOLD, '09. J7T FEELING of joy thrilled Mabel Burton as she entered -L-A. the library. It was a bright and sunny afternoon in June, just two days before the time announced for her marriage to William Carr. Could she be other than happy, as she made her way to the home of her betrothed to make a few final ar-rangements for the joyful event of her life ? Indeed, so happy was Mabel that she was barely conscious of what occurred about her. Even the rattle of the car in which she rode seemed music to her ears. This happiness however, was of short du-ration, for suddenly she was roused by a "How do you do Miss Burton ? Where do you come from and where are you bound ?'' "Why Mr. Walsh," exclaimed Mabel with a look of sur-prise on her beautiful face, "wheredo you come from ? it is almost two years since we had the pleasure of meeting." - "It is by mere chance I came this way," replied Mr. Walsh, i6 THE MERCURY. "I am on my way to Albany to see Senator B— on some pri-vate business. But where are you going, if I may ask?" ' I am about to visit Mrs. Carr—" "Do you know a Mr. William Carr ?" interrupted Mr. Walsh. "He is engaged to a Miss EfRe Stone a friend of mine." Just then the conductor called out "Change here for Harlem Ex-press," and Mr. Walsh arising from his seat said, "Adieu Miss Burton, pleased to have met you," and with that, he left the car. Had he thrust her with a dagger he could not have wounded her more deeply. It seemed to her for a moment as' if some-one had crushed out of her heart every drop of blood. In the anguish of her soul she turned her beautiful brown eyes from the passengers so as to avoid detection of her inward struggles and peered out into the darkness of the subway as the train sped on. Thoughts came crowding into her mind so fast that they fairly bewildered her. "What was she to do if what she heard were true," was the question which continually arose before her. This chaotic state of mind continued for a while but finally it quieted to such a degree as to make it possible for her to solve some of the questions that naturally arose out of the situation. She at length decided to carry out her plan for the day with but little difference, that she would make her stay at Mrs. Carr's as brief as possible. Fortune seemed to favor her, for, on arriving at the home •of Mrs. Carr, she found that William was out at the time. Thus, she felt freer and could appear perfectly natural in her actions. In fact Mrs. Carr saw in her over anxiousness to get away only the nervous excitement due to the nearness of the coming crisis in the young woman's life, and thus overlooked the action with a good natured smile. Mabel was soon on her way again and with a heavy heart arrived at the home of her cousin whom she had decided to visit. She was somewhat comforted as she walked up to the door, for she knew that in Jack, as she was want to call her cousin, it was possible for her to confide. Had she not gone to him with many a burden before her betrothal to William ? THE MERCURY. 17 Therefore, no sooner had he opened the door, than she with-out even so much as a greeting cried out : "Oh. Jack, I am miserable !" "Why, Mable, what is the matter? You are all excited. What has happened, house on fire, dog dead, canary flown away, eh, girlie, what is it?" 'Don't jest Jack, please don't; for I hardly know how to tell you. Do listen to me—" "Yes, yes," broke in her cousin, "just come in and be seated and try to be yourself for a moment." They both entered the parlor and as soon as they were-seated Jack began. "Now tell me all about it." "Alas Jack I am unhappy for William, no Mr. Carr, is en-gaged to a Miss Effie Stone." Jack muttered something unintelligible between his teeth, but in his usual thoughtful manner, for he knew how easily his cousin could be aroused by what she chanced to hear, he then said, "What evidence have you ?J' • Why Mr. Walsh, an old friend whom. I had not seen for two years, just told me." • "Very well then let us investigate the truth of the matter. There is a directory in which I shall try to locate Miss Stone and should I succeed we will talk it over, for I cannot quite believe it." "I do not wish to either," put in Mabel, "but something seems to tell me it is true.'' "Mabel, you women are all alike in that respect. You seem to feel that something is about to happen." But Mabel was too busy with her own thoughts to pay any attention to remarks her cousin chanced to make concerning women. So while Jack was running his fingers along the S's in the directory before him, Mable thought out a little scheme, which she decided wise to keep secret till she was. sure of Miss Stone's position, in the matter. "There is an Effie Stone resident at Eighty-Sixth Street and Third Avenue," at last said Jack. Having located Miss Stone, then talked the situation over, finally deciding to. cdl on the young woman, it being early in the afternoon. They then left the house, boarded a Third Avenue car and 18 THE MERCURY. were soon walking up the high stoops of an old fashioned brown stone house. Mr. Jack Dayton, for that is the full iwme of Mable's cousin, knocked at the door. It was opened by a sweet faced old lady who introduced herself as Mrs. Stone. "We desire to have a private interview with a Miss Effie Stone, presumably your daughter," Jack said. "Yes," responded Mrs. Stone, "won't you please come in and be seated, while I call Effie." "Thank you," Jack said, with a feeling of satisfaction that all had worked so well thus far. While waiting for Miss Stone to put in an appearance, Ma-bel glanced about the room. "The Stones," thought she, "may not be well-to-do, yet I should feel perfectly at home here." Then she came to the conclusion that Mr. Carr either did not know his own mind or had purely mercenary reasons for changing his affections. "Men are, after all, queer animals," she continued in her mind, "and, if my scheme works well, I shall at least punish one of them." While thus musing, in came Miss Stone, a charming young woman, with light hair, blue eyes and a carriage to be envied by many of her own sex. Yet, her fine features told tales of brooding over something, and Mabel was quick in reading past history in every expression of the beautiful face of the young woman before her. Cousin Jack and Mabel then ex-changed the usual courtesies with Miss Stone, after which Jack put a rather direct question to Miss Stone, for he asked her. "Are you acquainted with a Mr. Carr?" The face of Miss Stone paled for a moment and she ans-wered. "I am." "Pardon me, Miss Stone, may I ask you one more question ? Were you, or are you, engaged to Mr. Carr?" For a moment Miss Stone seemed perplexed and hardly knew what to do. Should she answer ? Why should anyone wish to know that which she was trying to forget ? Yet, in her own heart, she knew that she still loved William Carr. Could he still love her ? She was at a loss to answer. The situation was becoming painful and oppressive, when Mable, THE MERCURY. 19 who was quick to notice the momentary flush and pallor which followed, came to the rescue. Walking up to Miss Stone, she put her arms tenderly about her and said : "Miss Stone, I know that you love Mr. Carr, and I want to be of assistance to you, I am to marry Mr. Carr on Wednesday, but I want you to take my place. He always did seem to think of some one else, whenever we were alone." Both Jack and Miss Stone were for a time speechless. How was Mable about to manage such an unusual affair ? After a few moments of silence Mable continued : "Will you agree to come to my home ? All arrangements will be made and I shall act as bridesmaid." Thus Mable revealed the scheme she had thought out, while Jack had been busy with the di-rectory. "Do permit me to ask mother ?" said Effie. "Oh certainly," replied Mabel. Mrs. Stone was called in and after a discussion which lasted fully an hour, during which the propriety of the entire affair was talked over, they all agreed that the scheme was worth trying. Soon Mabel was on her way home. The news of the action of Mr. Carr created no small stir in her home. Mr. Burton, in a brief space of time said many things, but finally yielded to the will and acquiesced in the proposition of his daughter, for he saw that her happiness was at stake. He immediately had the proper changes made in the announcements. At length evening came. All was in readiness. Mabel, though she was to act as bridesmaid, had her wedding gown on. Effie Stone was dressed in a plain white suit, which, though plain, was very becoming to her. Her blue eyes sparkled with delight as she gayly chatted with Mabel whose merry brown eyes showed that she had no regrets whatever. What the outcome would be seemed to occupy, for the mo-ment, the minds of neither. The minister had arrived a few minutes before, Jack was stationed at the door to receive the bridegroom on his arrival. At last, a cab was heard rattling down the streets and sure enough it stopped at the door» Out stepped William Carr, in 20 THE MERCURY. appearance a handsome and at the time, happy looking man. For he really liked the one whom he professed to love and fully believed that in the course of time he would eventually love her. All thoughts of Effie Stone, for the time being, had slipped from his mind. In this happy frame of thought, he quickly walked up the steps of the stately residence of the Burton's and knocked at the door. It was opened by Jack who greeted him with, "How do you do Carr ?" "I am feeling tip top this evening" joyfully responded Carr. "Glad to hear it old boy" laughed Jack, "Come in, Mabel is ready to act as bridesmaid at your wedding this evening." "As bridesmaid ? Ha ha !" exclaimed Carr, "You old joker. When will you cease your jesting? Yet I fail to see the point." "Neither do I see it," more coolly replied Jack, ' 'Everything is in readiness, so come into the parlor. Mr. Carr." The face of Mr. Carr was a study when he saw Miss Stone in the room. Where had she come from ? Who had invited her and why? He was simply dazed. Mr. Burton gave him no time to collect his confused thoughts. ' Let us proceed," he said. William Carr was ushered before the minister who read the ceremony and tied the knot. So before Carr knew what had happened he was married to Effie Stone. The ceremony over, Mr. Burton coolly and cuttingly said, "You have our permission to leave now and the sooner the better.'' Jack was about to lead Carr to the door, when Mabel no-ticed Miss Stone suddenly turn pale. She quickly interposed herself between Carr and the door saying: "Mr. Carr you love Miss Stone and I have from the moment I first met her learned to love her too. You alone can make her happy and I feel that you would be happier with her than had you been married to me." There stood William Carr ; his head drooping for shame ; his eyes riveted to the floor. All was silent ; he was given time to think. At last he slowly raised his head, the perspi-ration was dropping from his brow. Raising his eyes he looked steadily at Mabel for a moment ; then extending his hand said slowly as if it pained him to utter the words : THE MERCURY. 21 "Miss Burton you have shamed me. Forgive the past, I have indeed always loved Effie but through a slip of the tongue I have erred and almost wronged the one I loved." "And through a slip of the tongue a kind Providence has rescued you," joyfully interrupted Mabel. Then she led him to Effie Stone who in the midst of embarrassment on her part and the applause of those present received from her lover the kiss which made glad not only her heart but the hearts of all present. Soon a jolly party was gathered about the table and all en-joyed the feast spread in honor of him who had married an-other. L^^'^C-T THE SICKLER COMES TO ALL. BY OSCAR C. DEAN, '08. ' 7 HE grim and aged Sickler, Death, Moves on and in his flight, He breaks the shackles, cuts the strands, To give the spirit flight. No earthly hand can check his march, Or turn his course aside ; But onward e'er, with mighty bound, He conquers time and tide. Humanity, like fallen grain Along his pathway lies— A blooming flower, here and there Fallen, withers and dies. It may be at the eve of life When locks are turning grey, It may be at the dawn of youth ; Death will come your way. To some he comes with plodding step, His hoary head bowed low, And brings at last the welcome end Of earthly toil and woe. 22 THE MERCURY. To some he comes with rapid flight, His sickle Hashing far, And many, e'er a prayer escapes. Are hurled across the bar. Man's life is but a passing day, Oft bright the morning's charm, But e'er tis noon, dark clouds roll on— At evening comes the storm. Perchance, the morning may be dark And noon rnay bring the showers That in the sunny eve of life Will nourish blooming flowers. Alas ! so oft the day is short— Oft e'er the sun is risen, The Slckler cuts the tender tie That binds the soul in prison. So live that when thy summons comes To leave this house of clay, The angel white, from heaven bright, May bear thy soul awlay. (^*^|%(^%r FROM CLERKSHIP TO FRESHMANSHIP, OR FROM THE BUSINESS WORLD TO THE COLLEGE WORLD. G. E. WOLFF, '09. JTJHIS little paper, let it be made known at once, by way of -*- introduction, is simply an attempt to acquaint briefly, an}' who may be interested with what it is to be a clerk in the business world—his requisite qualifications and his opportun-ities— in so far as it will serve to show what it means for such a one to go to college—the difficulties that are likely to con-front him, and his likely attitude toward college opportunities and college life in general. As is the case in every pursuit in which men engage, there are certain qualifications which one must have in order to be able to enter the commercial world as a clerk, differing, of THE MERCURY. 23 course, according to the importance and responsibility of the position. Unfortunately, however, the qualifications which it is demanded that the ordinary clerk possess are, to say the least, comparatively light. To be sure, to begin with, a fair elementary education, such as is given b)r our public schools, is required, and now, also, in most cases, a Business College course. Include also accuracy, a pretty fair amount of com-mon sense, and plenty of capacity for work and hustle, and 3'ou have, generally speaking, the required make-up of the clerk. Aside from the comparatively light qualifications which are demanded, there are a few worthy inducements that a clerk-ship has to offer which form part of the reason why this pos-ition is so attractive to so many young persons, but it is the several unworthy considerations that seem to be the chief cause of attraction. In line with the latter is a perverted con-ception that so many seem to have, that it is a nice, a respect-able thing to be a clerk, and therefore just the thing for the "promising" young man. On account of thjs shallow, re-spectableness, it is easy to become satisfied with being a clerk and with mere externals, so long as the salary is not too meagre, and almost invariably results in the curbing, if not the crushing, of a desire to rise to higher positions and to as-sume greater responsibilities, and in the creating of an almost utter indifference to the adornment of the mind. A worthy consideration, on the other hand, is the opportunity to become thoroughly familiar with business and business methods, and in many cases there is an opportunity to rise to high positions. And then there is the possibility, in this position more than many another perhaps, despite the unfortunate tendencies, above mentioned, that the need of and longing for a higher education will present themselves. What will it mean to the clerk to go to college—the only place where he can efficiently satisfy this need and longing ? Difficulties will present themselves. There will be the obvious necessity for an almost complete readjustment of his mentality. His crippled condition, because of his comparatively poor training for the college world, inasmuch as his energy has been centered in entirely different lines, will impede his prog-ress very materially. However, the clerk's business experi- 24 THE MERCURY. ence has not been wholly in Vain ; it will serve him well in a number of ways. He has come to college with a definite pur-pose in view, and he will work for the accomplishment of that purpose with much the same practical mind that he had when he was in the commercial world. It means also that a great deal of the vivacity and extravagance so common to college life will appear to him to be not only quite dispensable, but also unnecessary and dangerous. College, with its many good features, will be considered by him as the greatest tem-poral blessing of which he has yet been the recipient, and his regret will be that he will not be able to take full advantage of the same. It will seem very strange to the clerk, who has been accus-tomed to being confined for eight, nine or ten hours a day in the interests of his employer, to feel that he is at perfect liberty to devote sixteen hours a day to his own personal growth. To be sure, while the clerk was giving so much of his time to the work of his employer, he was himself being benefitted thereby, but the favorable contrast between the mo-notony and oftimes the tediousness of the life in the office and the diversified life of the college is very great ; so great, in fact, that the college world seems a veritable Utopia, where everything is favorable to the complete development of self. To discover that the opportunities in college are devoted to other than their natural ends, and, in fact, that they are ut-terly ignored in many instances, is one of the unfortunate fea-tures of the clerk's life. College seems to him to be the em-bodiment of all that was lacking in his everyday life in the commercial world, and how anyone can misuse such Utopian privileges is practically inconceivable. But whatever unfortu-nate conditions may exist, the way of independence is still open to him who chooses to improve rather than pervert his opportunities. THE MERCURY. 25 THE MISSIONARY SPIRIT. CHARLES W. HEATHCOTE, '05. THE annals of the world's history ring with the deeds of heroes. True many of them were noble and great. But behold the bloody deeds of Alexander the Great, Julius Caesar and Nero ! Destruction followed in their paths. Their rec-ords make one turn away sick and faint. Indeed it is true they helped to develop the world's civilization. But how much of their work was the result of selfishness and aggran-dizement ? The heroes who laid and who are laying the deep foundation-of the world's civilization are not warriors. They are men whose mission is the Gospel of Peace. They are men whose souls breathe the missionary spirit. Men whose lives are unselfish . and consecrated. Men who work and endure all things for the Master in order to raise the conditions of humanity and advance the world's civilization. Indeed the true missionary spirit is found in the command of Him who said : "Go ye and make disciples of all the nations." Glorious is the message to preach the gos-pel to all people, to establish among them the immortal broth-erhood of the kingdom, to make each individual realize there is a direct communion between him and the Golden Throne. Receiving such a glorious message he possesses the most noble heritage of all time. Thus each individual becomes conscious of a new life and new joys hitherto unknown to him. This life eventually affects many individuals,, and the result is many believe. Everyone beccmes a witness to the new life. ' The scope of missions is world wide. It includes all hu-manity. The spirit is to work among all mankind. The most intelligent heathen nations or the lowest degraded savage tribes are to come within its sphere. All receive the purifica-tion of the Spirit and are blessed. Weak, decaying nations are raised and saved. Broad and far reaching is the purpose- Truly has the poet said :. "The hands upon that cruel tree, Extended wide as mercy's spaa Have gathered to the Son of Man The ages past and vet to be. 26 THK MERCURY. One, reaching; backward to the prime Enfolds the children of the morn ; The other, to a race unborn Extends the crowning gift of time !" But back of all this there must be a motive. There must be one great principle. Though the missionary spirit may be the result of love for humanity yet the true motive is not in the philanthropic realm. It is in the theanthropic realm. The impulse comes from Christ himself. It is he who is the author, operator and energizer of every great activity. The spirit absorbs him in the work and carries it onward to suc-cess. Thus thTs spirit becomes a passion, a second nature that cannot be eliminated. It is a nature that sees only success and not failure. "I have but one passion, I have but one passion," said Count Zinzendorf, "and that is He, only He." Men who realize the full meaning of the missionary spirit feel themselves called to the work. Their lives are lives of consecration. The will is surrendered to the noble cause. They are men of purpose, intensity of faith, true to service and dut}\ Thus indeed 'tis true ! '•The sweetest lives are those to duty wed, Whose deeds, both great and small, Are close-knit strands of an unbroken thread Whose love ennobles all." They are true workers. They are unselfish. To undertake this noble work for humanity they sacrifice everything. They break the bonds of love and friendship for this noble cause. At home honor, fame and position are often offered them, yet they sacrifice all these things. But above the din and clamor of everything the missionory hears a still small voice saying, "Follow thou me." Ah noble is such devotion, consecration and sacrifice ! The missionary is the embassador of the Divine King. He has received the noblest heritage that is possible for man to receive. His religion is of divine origin. He is ready to prove the falsity of other religious. What has Confucianism, Mohammedanism or Buddhism done to benefit humanity ? What can the creeds of pessimism, fatalism and doom accom-plished ? True there are golden threads of truth running- THE MERCURY. 27 through these religions. Granting that, in the lands of these religions there are men of culture and intelligence, yet their religions are imperfect. But the missionary imbued with the true spirit, keen intellect, broad mindedness, optimism and enthusiasm points out the true way to the heathen. He is filled with enthusiasm and not fanaticism. Fanaticism would destroy the cause of the missionary. He takes those golden threads and weaves them into his own system and uses them to convert the people. But in these lauds where vice, bigotry, fatalism and pessimism reign supreme, privation, danger, hardship and even martyrdom await the missionary. Brave, enthusiastic, optimistic and guided by the Spirit, he presses on. Thus St. Paul endured shipwreck, scourgings, privations, imprisonment and at last suffered martyrdom for this undying cause. Again, St. Boniface, the Apostle of Germany, while zeal-ously working among our ancestors met his death. Then, too, the early missionaries of great and glorious North America, to whom we owe so much, bore toil, famine, sickness, solitude and insult. They were surrounded by thousands of savages. They were the forerunners of a great Christian civilization. The deeds of Livingstone are still fresh in the memory of the world. He is the greatest hero of the nineteenth century. A missionary, traveler and philanthropist whose life work has permeated the whole of Africa. He was determined to open the continent to Christianity. By his self-sacrifice he brought salvation to thousands of souls. It was he who sounded the death knell to African slave traffic. He braved the African fever and savage tribes. This scarred hero died in the midst of his work. His last prayer that ascended to the Golden Throne was for a blessing upon the Dark Continent. Carey has well said : "They who love the best their fellow men Are serving god the holiest way they can.'' Great and glorious results have been achieved. Thousands upon thousands of heathen within the last century have been rescued from vice and degradation. They have been enrolled under the banner of the gospel. 28 THE MERCURY. Yet Africa aud Asia call for help. Does the soul of a Christian people refuse to hear the cry ? Are men swayed too much to-day by mercenary motives? Have commercialism and selfishness crushed out the spirit ? Oh for [the spirit of a Paul, or a Xavier or a Livingstone ! Great indeed is the re-sponsibility of a people if these things are true. If a brother, be he black or yellow, dies crying for help and a Christian people refuse to respond to that cry what will be the result? The death knell of that civilization has been sounded. Nations cannot afford to sit idly by in ease and self-indulgence while these things exist. "Is it nothing to you, Oh Christian, That Africa walks in night ? That Christians at home deny them The blessed gospel light ?" If the missionary spirit fills the heart of the individual it will permeate the nation. If the Christ is leader, victory will be ours. Thus Christendom will reign supreme. The Spirit will strengthen manhood and glorify all nations. Thus : "It raised a brother from the dust, It saved a soul from death, O germ ! Oh fount ! O word of love L O thought at random cast ! Ye were but little at the first, But mighty at the last. [NOTE: Some who heard this oration desired its publication. —ED.] T H E HERCURV Entered at the Postoffice at Gettysburg as second-class }fatter. VOL. XV GETTYSBURG, PA., MARCH 1907 No. 1 Editor in-Chief EDMUND L. MANGES, '08 Exchange. Editor ROBERT W. MICHAEL, '08 Business Manager HENRY M. BOWER, '08 Ass't Bus. Managers LESLIE L. TAYLOR, '09 CHARLES L. KOPP, '09 Assistant Editor MARKLEY C. ALBRIGHT, '08 Associate Editors PAUL E. BLOOMHART, '09 E. E. SNYDER, '09 Advisory Board PROF. .1. A. HIMES, LITT.D PROF. G. D. STAHLEY, M.D. PROF. J. W. RICHARD, D.D. Published each month, from October to June inclusive, by the joint literary societies of Pennsnaylvia (Gettysburg) College. Subscription price, one dollar a year in advance ; single copies 15 cents. Notice to discontinue sending THE MERCURY to any address must be accompanied by all arrearages. Students, Professors and Alumni are cordially invited to contri-bute. All subscriptions and business matter should be addressed to the Business Manager. Articles for publication should be addressed to the Editor. Address THE MERCURY, GETTYSBURG, PA. EDITORIALS. With this issue of GREETING. " THE MERCURY the recently elected staff take upon their shoulders the duty of its publication for the ensuing year. It may be needless to state that we intend to do our best to make this year the banner one. We fully recognize and appreciate the untiring efforts of the pre-ceding staff in bringing THE MERCURY to its present position of prominence in the college 3° THE MERCURY. community, after a year of irregular publication. It now stands firmer than ever before. That fact makes'us aware that we owe our best efforts to" maintain the present high s.audard. Due to the aggressiveness of the retiring staff with the kindly assistance of the literary societies, the business end of our journal is in an excellent condition. In truth, as well as it possibly could be owing to the fact that it no longer bears, the burden of a heavy debt for it has been liquidated. All other conditions being so favorable, the success now alone depends upon the manner in which the students co-op-erate with the staff. It is not our intention to make a public plea for material to publish. The material is plentiful, but what is desirable is that the students take a more lively in-terest so that competition may make the class of literature bet-ter. This is the duty of the students, not of the staff. Thus it is very plain that a great share of the responsibility rests upon the student body. The alumni have been contributing, a thing which is en-couraging for the reason that it is the best proof that they are interested in the affairs of their alma mater. We hope they may continue and help us publish an interesting paper. WORK. There comes a time in the course of every college man's life while at college when he is seized with an unconquerable feeling of discouragement aud dejection. He becomes impatient of his intellectual development ; to his own measurement he seems to be progressing very slowly, and the time which he has already spent in college seems to have been wasted. How are we to overcome this feeling? Work is the stern and faithful officer who drives such thoughts from the sacred domains of our intellects. Work is the golden key which unlocks to us Learning's unlimited supply of wisdom— untiring, unhasting unyielding work. With work all things are possible. Let us not have any apprehension for the pro-gress which we make, but let us keep working, and we are; bound to succeed. Although our dreams of success may never; be fully realized, although we may never reach our ideal, yet if we are sincere in our efforts, and if we put ourselves into THK MRRCURY. 31 our work heart and soul, there is no doubt but that we shall wake up some fine morning and find that the capabilities which have so long lain dormant within us have become active. We will find ourselves to be competent men, well qualified to do things, and head and shoulders above our fellow men who have been so unfortunate as not to have the opportunity for intellectual training in a higher institution of learning. M. C. A., '08. xS^v^v^ EXCHANGES. The lectures of Robert G. Ingersoll in "The College Stu-dent" brings out some of the ideas of Ingersoll's opinion of the Bible very nicely. Also ' 'True College Spirit'' found in the same number points out the need of more true college spirit. I am of the opinion of the writer that college spirit is on the decline, and the support of each and every man at college is needed for it's building up. The article in the "Lesbian" for February, entitled "Chris-topher Marlowe,'' deserves mentioning for the masterful way in which it is handled, as also does the article on "Aristole's Po-etics." These articles are evidence of much study on the part of the writers. "The Susquehanua" contains a very good production "The Patriot of the Revolution." It is nicely composed and shows thought. The Senior Class of Yale have adopted an absolute Honor System.—Ex. The MERCURY extends her best wishes to the new Editors of the "Harvard Lampoon." 32 THE MERCURY. The Postman. The postman is a funny man Who never does things right; The things he brings on time we wish Had never met our sight. The bills and such and postal cards That bear the college seal, Are always brought in perfect time With sadly misplaced zeal. But checks from home and notes from •'Her"' Don't come in such a drive, And though we're.sure that they were sent They sometimes don't arrive. —Ex. There i$ a $mall matter which JSoine of our $ub$criber$ and adverti$er$ have $eemingly forgotten. To u$ it i$ nece$$ary in our bu$ine$$. We are very mode$t and do not wi$h to $peak of it.—Ex. "The Individual in the Solution of the Liquor Problem" in the "Juniata Echo," is very nicely handled. "The Brown and White" was up to its usual standard, it contained some very interesting reading. "The Albright Bulletin," An appreciation of Rev. Arthur Dimmesdale in "The Scarlet Letter," remarkably sets forth a type of a wolf in sheep's clothing, and although in the wrong we are made to feel by the author that Dimmesdale is truly to be pitied. The selection "The Evils of Child Labor" is in line with our own conception of the curse. We agree with the writer in his liberal views. "The Touchstone" is a well conducted paper, both delight-ful and instructive. "A Chinese Dinner Party" is interesting, showing as it does the manner and customs of the country. The plea for the forest in the same number is worthy of recognition as placing before the public eye a need of pre-serving the haunts of the red men The subject is well handled and also pleasantly arranged. "The Carnation" is the largest exchange we have received this month. It is finely arranged and the different pictures add greatly to its make up. PATRONIZE OUR ADVERTISERS. Mattresses, "Re^ Springs, Iron Beds, Picture Frames, Repair Work done promptly. Under-taking- a specialty. - Telephone No. 97. EC. IB. IBerLcior, 37 Baltimore St., Gtttynburff, 1** THE WINDSOR HOTEL 1217-2 FILBERT ST., PHILABELPHIA-HEADQUARTERS FOR STUDENTS. THOROUGHLY RENOVATED, REFURNISHED, AND REMODELED. FKANK M. SCHEIBLKY, Manager. Graduate of Lafayette College 1898- ICE CREAM. SODA WATER. Telephone Call 1612. SheaoY High Grade Confections 37-39 Chambersburg Street, GETTYSBURG, PA. FRUITS. Restaurant Attached HENRY KALBFLE1SCH new line of all grades of CIGARS, PIPESJOBACCOS, &C. Pool Parlors in Connection. Chambersburg St., Two doors above Eagle Hotel. GETTYSBURG SUNDAY SCHOOL LESSON HELPS AND SUPPLIES, P. ANSTADT & SONS, Publishers, Book and Job Priniinrj of all Kinds OjrUc for Prices. YORK, PA. PATRONIZE OUR ADVERTISERS. ConkUn's *"■ Pen For busy people. No bother. 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The College Mefcufy. VOL. IV. GETTYSBURG, PA., DECEMBER, 1896. No. 8. THE COLLEGE MEftClPRY, Published each month during the college year by the Students of Pennsylvania (Gettysburg) College. STAFF. Editor: ROBBIN B. WOLF, '97. Associate Editors : LEWIS C. MANGES, '97. ED. W. MEISEN H ELDER, SAMUEL J. MILLER '97. CHARLES T. LARK '98. JOHN W. OTT, '97. CHARLES H. TILP, '98. E. L. KOLLER, '98. Alumni Association Editor: REV. D. FRANK GARLAND, A. M., Baltimore, Md. Business Manager: HARRY R, SMITH, '97. Assistant Business Manager: JOHN E. MEISENHELDER, '97. ".". jOne volume (ten months). . . . $l.no iMiMS-\Siuglecoples, . . .15 Payable in advance All Students are requested to hand us matter for publication The Alumni and ex-members or the College will favor us by-sending Information concerning their whereabouts or any Items they may think would be Interesting for publication. All subscriptions and business matters should be addressed to the business manager. Matter intended for publication should be addressed to the Editor. Address, THE COLLEGE MEHCUKY, Gettysburg, Pa. CONTENTS. EDITORIAL, 114 DE ORATORE, - --. --- 117 AN ADVENTURE (Poetry), --- 118 AN APPEAL, "9 A LULL FROM THE HIVE (Poetry), --- 120 COLLEGE LOCALS, 120 ALUMNI NOTES, -- 122 ATHLETIC NOTES, 125 TOWN AND SEMINARY NOTES, 127 FRATERNITY NOTES, - --- '--128 SUBJECTS FOR "ROMAN LAW" THESES, 129 LITERARY SOCIETIES, --- . - - 129 EXCHANGES, --- 129 EDITORIAL. REVIEWS ! Examinations ! ! Vacation ! ! ! The stereot3rped program is about to be ren-dered. The term, on the whole, has been un-usually pleasant. Seldom has there been a fall session of so much charming weather. This has been conducive to good spirits with the professors as well as with the bo}rs. Sev-eral interruptions broke the monotony of col-lege work—the foot-ball games, the visit of the Columbian Club, Election day, Thanksgiving day, Institute week and several others. The work in the class-room has been very good, and this is somewhat surprising in the face of the great temptation to stay out-of-doors. The moral and spiritual work of the term is shown in the excellent results in the Y. M. C. A., alike in the meeetings, in the efforts among the non-members, and in the continu-ation of the week of prayer during the second week. Neither has athletic activity been neglected. The "gridiron," bowling alleys, gymnasium and tennis courts have been well patronized. After all comes vacation, especially desired by the Freshmen. The MERCURY extends to all its heartiest wishes for a Merry Christmas and a Prosperous New Year. ' + * * INTER-COLLEGIATE ORATORICAL CONTEST TO BE HELD AT GETTYSBURG.—The annual meeting of the delegates composing the Com-mittee of Arrangements of the State Inter-collegiate Oratorical Union was held at the Windsor Hotel, Philadelphia, on Saturday, Nov. 21st. Fourteen representatives were present from the seven following colleges : Lafayette, Lehigh, Muhlenberg, Franklin and Marshal, Ursinus, Swarthmore and Gettys- "S THE COLLEGE MERCURY. burg. Our delegates were G. F. Abel, '97, from Philo, and R. B. Woll, '97, from Phrena. President Yetter, late of Muhlenberg, called the meeting to order. The unfinished business was then taken up and completed. The re-quest of Susquehanna University for admission was refused on the grounds that the Union is large enough and the University very young. After hearing the delegates, it was decided to hold the contest at Gettysburg on March 27th, 1897. Hon. John Stuart, of Chambers-burg; Hon. J. B. McPherson, of Harrisburg, and Hon. Rob't E. Pattison, of Philadelphia, were chosen to act as judges of the contest. The officers elected are: Pres., R. N. Hood, of Lehigh ; Vice Pres., W. E. Stoeckel, of Muhlenberg; Treas., G. F. Abel, of Get-tysburg; Sec, \V. H. Kready, of Franklin and Marshal ; Executive Committee, Blair, of Swarthmore; Shenk, of Lafayette; Wolf, of Gettysburg, and the Pres. and Sec. ex officio. A rotation system was adopted so as to have the contest held once in every seven years at each college. The contest will be held at Gettysburg, 1897; Lafayette, 1898; Lehigh, 1899; Muhlenberg, 1900; Ursinus, 1901; Franklin and Marshal, 1902, and Swarthmore, 1903. A communication has just been received from Muhlenberg asking Gettysburg to ex-change with her. The following considera-tions make such an exchange desirable : the expense and trouble attending the contest and the fact that our oratorical talent does not promise us the prize. The expense will be from sixty to one hundred dollars, even if we can overcome the trouble; but when Gettys-burg has the contest, she should have a fair prospect of the prize. The only objection to the exchange is that Muhlenburg has already had the contest there, while Gettysburg has never had it. No action has yet been taken on the matter. * * * IT is to be hoped that the article in our last issue, on the Gettysburg Club at New Haven, by Wm. J. Gies, has been thoughtfully read and pondered by the different Alumni. This is at present the only Gettysburg Alumni Club in existence, outside of the general associa-tion. There should be other clubs of this kind at such centres as York, Philadelphia, Balti-more, Harrisburg, Altooua and other places. Such organizations are not only pleasant for the members, but are beneficent to the institu-tion. One of the chief objects of the clubs should be to furnish recruits for the college. No doubt the motive which prompted the New Haven men to form a Gettysburg Club was their interest in their Alma Mater. There are few better ways of showing your interest in the college, than by the formation of such clubs. The New Haven men have already had let-ter heads printed. At the top of the page in large characters are the words, The Yale Get-tysburg Club, while to the left in small type is a list of the officers for i896-'g7. Pres., Wm. J. Gies, '93; Vice Pres., C. F. Kloss, '94; Historian, H. L. M. Hoffman, '95; Sec, A. H. Brown, '96; Treas., D. F. Culler, '93, * * * OUR RELATIONS WITH DICKINSON.—There has been considerable talk, throughout the present term, in favor of contracting friendly relations with Dickinson. Our neighbor has intimated that we ought to come on bended knees and uncovered heads and apologize for all the defeats which she has suffered at the hands of the Gettysburg athletic teams. Get-tysburg has too much dignity to submit to such conditions, but being eager to renew the annual games with Dickinson and desirous of being on friendty terms with her neighbors, the Gettysburg boys held a mass meeting and selected one of the professors to meet with rep-resentatives from Dickinson. So much for Gettysburg. What has been the response of Dickinson ? She sent fifty of her boys to Harrisburg on the day of our game with Swarthmore, who did their utmost to have Gettysburg defeated. The Dickinsonian in their issue of Nov. 7th, recog-nizing the disgraceful character of such be-havior, offers the following by way of apology: THE COLLEGE MERCURY. 116 "There were some men whose behavior at Har-risburg, had they been college men, would have disgraced Dickinson. The}7 were town boys and not students of the college, yet Dick-inson will, in all probability, get a bad repu-tation on account of the incident.'' This sounds plausible. But the facts are in evidence against it. Several of the Gettysburg boys, being fraternity men, went up and spoke with the Dickinson men belonging to their respect-ive fraternities and thus found out that the students had been doing all the mean work for which their Weekly blames the town men. But in glancing over the Dickinsonian, a second article is noticed. This was probably written by one of the associate editors, who was ignorant of the scheme to get out of the trouble. This article says : "Dickinson rooted lustilv for Swarthmore and we do not consider this in any degree objectionable. We do, however, think that the ungentlemanly con-duct and disgraceful language of a few of the students is deserving of the harshest censure. Just such actions as these are the cause of so much talk about college rowdyism." Let the readers form their own conclusions, from the two quotations, as to the attitude of Dickinson towards Gettysburg. * * * WE take pleasure in calling the attention of the readers to the publication of the '98 Spec-trum. The work is being pushed vigorously by the class, and judging from the present prospects, it will be an unusually interesting one. The men on the Staff are the leading members of the class and are exerting all their powers to make it a success. The Alumni department of which Win. J. Gies, '93, has been elected editor, will be one of the import-ant new features. The artist's corps is also very good as was seen in their work on the '97 Spectrum. Many new cuts will supplant the old ones which have been reproduced in nearly all the preceding issues. These and several other features point to a good book, one which deserves support. It comes only once a year. It need not be paid for till May, '96. Send in your subscriptions now and thus give them encouragement in their task. All suggestions which may tend to improve the publication will be very thankfully received by the Staff. * * * EVERYONE desires to enter the coming new year with a clean record for the past year. To this end, kindly pay your subscription fee to the MERCURY. Our treasury is very low and we, .too, would like to enter the new year with everything squared up for the old. If you are in doubt as to the amount of your ar-rears, consult the Business Manager. ' * * * FEVERISH HASTE.—Americans are always in a hurry. Proverbs on the foolishness of haste seem to have no influence. We work with one eye on the clock. Trains move too slow for us. Steamers are regular snails. We can "do" Europe in a month and he is a poor sight-seeing traveler who cannot see Rome in three days. We "run" down to the city. We "run" out west. We "rush" to conventions and "rush" through them as well. Every-thing must have the electric movement, in seeking wealth, in seeking pleasure, in ac-quiring an education and even in prayer and praise. We have gotten beyond the "long" sermon and there is no place in the liturgy of devotion for practical men and women for the "long" prayer. We sympathize with John Foster who longed for the power of touching men and women with the spell of "be quiet." No thorough work can be done in a hurry. No great picture was ever painted by contract against time. The author who writes the book that lives must have leisure, quiet and the seclusion of his stud}7, away from the rush-ing tide of busy life. The old "A B C" method may be slow but it is sensible. He is wise who takes time for thorough preparation for his life-work, who is willing to work and to wait. Feverish haste to get into college, feverish haste to get through and into the business or profession of one's choice is all a mistake, a costly blunder. The old proverb can be wisely applied to one seeking an edu-cation, "Make haste slowly." G. THE COLLEGE MERCURY. WILLING WORKERS.—There is always work awaiting the willing worker. He who puts his whole heart into his work will be success- ! Inl in it. He will always be wanted in his business or his profession. He who goes grumbling to his task will soon find himself going backward in his work until finally he may be "out of a job" altogether. In every business and in every profession we are told there is always "room at the top." Here at the top is where you find the willing worker. What an army of unwilling workers then there must be in the world. There are far too many workmen who throw down their tools where they stand on the instant the bell announces '•quit work" and who will wait next day. patiently for the signal to begin again. Where you find one man who magnifies his office, by throwing his whole soul in his work, and bending every energy to success in it, you must find nine or perhaps ninety-nine who work mechanically. Even in the ministry there are men who are forever haunted with the fear of doing unrewarded work. I sup-pose it is true in every profession that the few willingly work for the work's sake, and the many struggle along merely as a matter of business necessity. This characteristic of will-ingness to work is to be seen in student-life, where habits of work are formed and fixed. Many boys, and girls, too, for that matter, are in college merely to "finish" their education, as if that were a thing possible of achievement, or to get a diploma, to be graduated. The result is they "finish" when they get their diploma. They are at the end of advancement then, and have reached the limit of progress. For the remainder of life, as up to that time work pushes theni, they belong to the great army of Unwilling workers. But he, who comes to col-lege not to "finish," but to fit himself for life work, not to get a diploma, but to get a basis lor future growth and development, will prove himself in all his college work to be a willing worker. When he leaves the college halls he will join the army of willing workers who adorn their profession or their business, and who are a power in the world. May the army of willing workers inc. ease ! G. DE ORATORE. [In anticipation of the coming oratorical contest and in order to arouse more spirit in the society work, we publish in this issue an article, entitled "De Oratore," by Morris W. Croll, '89, Professor in the University School, Cleveland, Ohio. The article was taken from the University School Record^ There has recently been a noticeable revival of public speaking as an art. While we were deploring the decay of oratory, we suddenly found that we had a number of public men be-fore us who, whatever their failings, are at least successful students of eloquence. The platform, with its pine table and its semi-circle of influential citizens, has again become a feature of political campaigns, and the square-jawed orator once more receives, with his hand thrust between the first and second buttons of his frock-coat, the wild greetings of his fellow-citizens. There has been, moreover, whether it is or is not due to the revival of oratory in politics, a similar revival in some of the largest col-leges. Everyone who has read the news-papers must have noticed that the debating clubs of Princeton, Harvard, Yale and "the Tech" have taken a prominent position among the student organizations of their respective institutions. In most large colleges there are now two rival societies, which command the respect and enthusiastic support of the student-body by the direct, simple and convincing ex-temporaneous speaking of their members. In short, it is evident that the old-fashioned de-bate has become popular. This is a consummation which many of us have devoutedly wished. The debating-club was the school in which Americans of the last generation learned statecraft. And they learned not only that, but two yet more desir-able things—the power, namely, of thinking at once rapidly and logically, and the power of putting .thought readily into consecutive language. The=e ends are as desirable, surely, for us as they were for our fathers. It is useless, however, to insist upon the THE COLLEGE MERCURY. 118 profitableness of debating. That is obvious. It is as a form of amusement, as a sport, that debating I think, is not appreciated. "The spice of life," says Stevenson, "is battle." Who would compare the enjoyment of seeing the best horse in the world run against an invisible record with that of seeing six raw-boned trotters striving toward the line at a country fair ? And who would not go further to hear a subject tossed about between affirma-tive and negative than to hear the same sub-ject expounded by its most learned advocate ? There may be some pleasures of which rivalry is not an element, but the sum and substance of all that which we call sport is eager compe-tition. And, with this definition in mind, I venture to say that there is greater striving, closer application of the powers of a man to a desired object, a narrower watch for advantage, and a quicker grasp of opportunity in a lively debate than in a foot-ball match. Consider, for one thing, how much depends upon the manner of marshalling facts. When you have ended you know whether or not each one has fitted into its place and helped to strengthen the whole. You know whether or not they are real, significant facts, and whether, if they are not significant, you have made them seem so. You know, too, if it is a good, fair-and-square extemporaneous debate, what you have forgotten and where you lost your grasp and failed to make your point; and you squirm with eagerness to try again. But it is all over with you. You have had your chance and either won or lost with it. You must await patiently the decision of the judges, who sit, like the fair ladies in the tournaments of old, ready to award the prize to the better combat-ants. Here is sport enough in all conscience, and nothing said of the hundred details of the game—of the skill in anticipating the oppo-nents' plan of attack, of the incidents that oc-cur, so unexpectedly, diverting the fight to this issue and to that, of the fine fencing with the swords of rebuttal and rejoinder which be-gins after the opening speech. Is it not clear that success in the art—or, let us say the sport—of debating requires rare qualities ? Finally, like all good sports, debating demands a fine balance of temper, equal parts of spirit and good humor; and he will be most success-ful and win most judges who is "eager to fight, yet not averse to quarrel." M. W. C. AN ADVENTURE. While the western sun was sinking On that feast-day of the Fall, Through the corridors we wandered Of old "recitation hall." On Professor Bikle's blackboard, As through his room we did pass, We had written our initials For to morrow's I^atin class. We had viewed the halls where students Oft orating, raise their voice, "Phrenakosmian" was quite nice, but "Philomatheau" was our choice. On the walls the shadows, deepening. Plainly marked the close of day. Warning us we'd miss our supper, Should we longer dare to stay. Dearer joys there are than supper, (Leastways on Thanksgiving Day) So we tarried in the "Sweat-box" •Singing, "When I'm far away,'' "Sometimes you may think of me dear." And the old familiar song Had, to me, peculiar meaning As we sang it, lingering long. Groping then adowu the stairway, We were one and all quite shocked, On arriving at the entrance, There to find the door fast locked. We might shout from out a window To some passing boy or man, But, for several obvious reasons, We objected to this plan. In our minds there was strange mixture Of amusement and dismay, When we found to leave this prison There was but one other way. We must stumble up that stairway To the gloomy upper floors, Down the fire escape and exit Through two swinging iron doors. In this pleasant manner, took we, Down through tower dark and tall, Unconventional departure From the recitation hall. I will ne'er forget that visit, Neither do I think will you, To that building of the college Of the "orange and the blue." M. G. IK) THE COLLEGE MERCURY, AN APPEAL TO THE ALUMNI AND FRIENDS OF THE COL-LEGE FOR SUPPORT OF THE "SPECTRUM." The Junior class would respectfully call the attention of the alumni and friends of the col-lege to the Annual soon to be issued by its representatives, the '98 "Spectrum" Board. The "Spectrum" idea has always been cordi-ally endorsed by the Faculty ; the students in college are enthusiastically co-operating in the consummation of the special plans designed for the forthcoming Annual ; the class of '98 is unanimously as well as heartily supporting the work now devolving upon its chosen rep-resentatives, and the Staff of editors and man-agers itself is using every endeavor to publish a "Spectrum" that will be a lasting credit to the college and the class. That the Staff will be able to accomplish this desideratum, with the co-operation of the student body and the alumni, it feels entirely confident. Numerous decided improvements over former Annuals have been devised and several entirely new features will be presented. Sta-tistics and historical data in regard to college events of the past year and with reference to the classes, fraternities, societies, athletics, as-sociations, etc., etc., will receive special at-trition. Original literary contributions, of a character suitable for the "Spectrum," will be given the prominence they deserve. ' In order to make the '98 "Spectrum" of particular interest to the Gettysburg graduates a large section of the book will be devoted en-tirely to the alumni. This department will comprise all of the statistics, etc., given in the '93 "Spectrum," revised to date, and, besides, will comprehend many new and additional lads and features of interest and value to all who are in any way interested in the affairs of Gettysburg College. The Staff, in the arrange-ment and compilation of this department, have been fortunate in securing the kind assistance of an able and enthusiastic Gettysburg Alum-nus. The Staff feels assured that this part of the volume will be generally considered of special importance and no labor will be spared to make it the most complete and valuable alumni record issued within recent years. Suggestions in regard to this department as well as to any other matter relating to the book will be very thankfully received. General communications should be addressed to the Editor, E. W. Meisenhelder. The Staff earnestly appeals to the alumni for financial support of the "Spectrum." Prac-tically every student at Gettysburg has favor-ably responded to our solicitation for subscrip-tions and we respectfully urge every alumnus to do likewise. Many graduates have already placed their names on our subscription lists, but we hope to receive many more before the next term opens. Subscriptions given to any of the students during vacation will be promptly transmitted to the Staff. Business communications should be addressed to the Manager, S. M. Lutz. We hope to make the '98 "Spectrum" the very best annual ever published at Gettysburg. To do so, however, it is quite obvious that we must have the united support of the alumni. The student-body is doing its full share to aid us in every way. May we not hope that the alumni will freely give us the material assist-ance we need in order to publish an Annual that will be received by every friend of the college with a feeling of real pride and pro-nounced gratification? We mean to leave nothing undone to perform completely the part expected of us. Will the alumni do theirs ? We make an earnest appeal for unanimous support. May this sentiment now, and al-ways, receive universal approval and adop-tion—" Every Gettysburgian for the 'Spec-trum' and the 'Spectrum' for Gettysburg." THE STAFF. Why don't we have a few class games of foot-ball. Last year these were among the most interesting we had. Surely there is good material in all the classes—especially, the Freshman. THE COLLEGE MERCURY. 120 A LULL FROM THE HIVE. Be earnest forever ! Be this our endeavor ! Be honest, be cheerful, be kind ! Making the spirit the test of our merit, To outward appearance blind. Our memory Will cherished be By teachers and class mates and friends If efforts are made towards these ends- Whenever you roam from the pales of your home In the bright sunny days of a spring, You see the bees gather from forest, from heather, Golden stores while they buzz and they sing. They nectar sip From lilies' lip Which gives to them food and good cheer When days become cold, lone, and drear. In the spring of our life, when earth's joyous and rife, And all things are happy and gay, When song birds are filling the air with their trilling, Your honey, O store, while you may ! When days of gloom And sadness come. The heart and the memory will hold Its treasures more precious than gold. W. H. B. C, '99. COLLEGE LOCALS. EbMUND W. MEiSE.NHEi.niiR and E t,. ROLLER, Editors. Dr. N. (to 190b Cadet who is verj' much in-teiested in something between himself and the board)—Mr. K., you had better take that to the window where you have better light. Mr. S., '99, recently went out after turkeys. After a walk of about four miles and a half, he arrived at the desired place. Cautiously walk-ing along a fence, he is surprised by the owner of the property who immediately begins to shoot. Walton now held up his hands and said, "I surrender." But when three men strive to tie him he makes a brave fight and finally succeeds in gaining his freedom. Now knocking two of the men down he makes a bold dash for the road. The men follow in hot pursuit and Walton falls over a plow. Never losing his presence of mind, he immedi-ately jumps up and runs into a brook. Hav-ing thrown the pursuers from his track by this piece of strategy he proceeds to a neighboring woods where he lies behind a log. till late at night. Finally he makes his way home where he is received with open arms by his worried com-panions. The MERCURY extends its sympathy to Mr. S. for injuries received. Dr. N. (to Mr. D., 1900, who is up at the board and holding a book under his coat), "You might injure your arm.by holding things so tightly under your coat." Mr. E., '99, tells us "many of our presi-dents had a very humble beginning, for in-stance, George Washington the rail-splitter." Prof. Van O., in Prep. Greek, to Mr. M.— "Have you Kelsey's edition?" Mr. M.—"No, sir." Prof. Van O.—"Who's have you?" Mr. M.—"Anabasis'." Mr. D., 1900, says that "James II, of Eng-land, w7as of a weak character because he chewed tobacco." Dr. B.—"Mr. M., what was the Koran ?" Mr. M., '97.—"An officer appointed by—" Class laughs and Mr. M. stops short in his explanation. Mr. R., '99, would like to know who Mr. Hastings is and what position Mr. Hastings is holding in Penn'a. Mr. K., '98, (translating German),—"My hat fell down confused." Prof. K. (to Mr. B., '98, who has been sleeping and has been rudely awakened to re-cite)—" Mr. B. you ought to feel refreshed after your little nap." Dr. B.—"If your eyes were shut how would you recognize Br." Mr. F., '98.—"By its color." Mr. B., '99, (in gymnasium and talking to Mr. L., 1900)—"M. L,. don't get on those mats with your feet." William Harrison Winfield R., of Prep., re-cently jewed a town storekeeper five cents on a broom. After a vain effort to jew him more he asked him, "Wouldn't you just wrap it up since I don't like to carry a broom along the streets ? " Mr. M., '99, (explaining the habitability of the moon)—"The moon revolves around the sun and has its own moon and is inhabited and the inhabitants revolve on their axes. Mr. G. 1900, wishes to borrow a horn, on which he wishes to increase his breathing ca-pacity ; Dr. S. having marked him minus. Every evening, about dark, G. will stick his head out of the window and look around to see if any one is near. If no one is near, he will blow a feeble blast on the horn and quickly withdraw, appreciating the joke hugely. We wish Mr. G. all success in his efforts. Mr. E., 1900, recites with great feeling and with good effect, "God bless the man who first invented sleep." I .'I THE COLLEGE MERCURY. Prof. K (to Mr. B., who is reading an es-say)—" The last sentence is not correct. Can you tell me why ? " Mr. B., 1900—"It is too much like a Soph-omore's writing." Prof. K.—"That's right. Quite a number of pretty words which mean nothing." Overheard at the W. M. R. R. depot from the lips of a young lady : "Well, Mr. A., I think you are the nicest man on earth." Ernie, '97, is strictly in it. Several bright Sophs intending to have some fun paid a visit to "Jess" K. the other night. Cayenne pepper was wafted about the room and burnt in the flame of the lamp. "Jesse" stood the test very well and . the "Sophs," after a short while, were compelled to leave. A more crestfallen crowd would, with difficulty, have been found. It was plainly a case of "the hunter hunted." Josey K., '99, who is a remarkable wit, said that "T., '99, received a ten for night work." Joe had reference to the Prep. fire. "Stocky" recently asked on what date New Year came last year. Mr. F., '98, has a new way of getting off from reciting Greek—he hides his book when the recitation period comes. Prof. Klinger is on to it, however. Prof. K. (in Greek, to Mr. B., '98, who has just flunked)—"Mr. B., I supposed you would have been better prepared to recite after your pleasant little nap." The back row in Lab. of the Classical Jun-iors have suddenly been deprived of the sober-ing effects of the presence of Mr. A. B. B. V. O., who departed for more peaceable climes about a week ago. "How can a fellow do sat-isfactory work, Mr. Stover, when there are a lot of bums banging around ? " The standard of the college is surely being raised, at least the standard of the Sophomore class, when a '99 man discourses fluently upon the Darwin theory—as was heard a few days ago. Truly we have "all sorts and conditions of men" around here, Darwinites, Silverites, Atheists and Preps. Mr. H., 1900, received quite a "moist" re-ception at the rear door of middle division lately. It always pays for a Freshman to "look aloft," especially when he has his Sunday clothes on, for the more moisture greens re-ceive the longer they will retain their verd-ancy. Mr. S., 1900, was lately giving his opinion about a certain "dramist." We suppose he meant "dramatist," but then he's only a Freshman and will learn. Prof. H., in teaching Anglo Saxon, has at last succeeded in impressing upon the mind of Mr. L-, of the Dummies, '98, that we get from the old English gumena our word grootn. "You may have occasion to use it some time." Mr. F., '98, (in Anglo Saxon)—"And he hastened about an ell.'' Prof. H.—"Mr. F., he wouldn't have has-tened very far in that case, would he?" A word about the College Musical Clubs. The very creditable manner in which they fur-nished the music for the recent Adams County Institute has again brought them before the people. The music this year, both of the Glee Club and of the Violin Quartet, has been very much better than any before given— simply the result of diligent and frequent prac-tice. The Glee Club has been rather unfort-unate in losing temporarily its second bass, Mr. Manges, whose larynx was injured in foot-ball practice, but his active and neces-sary work as manager has still continued. The clubs are in good condition now and the stu-dents in general will lose nothing by taking an interest in them—for they represent the col-lege musically, as the foot-ball and base-ball teams represent it in the capacity of athletics. The Juniors are writing plays for Prof. Himes. The whole college is awaiting the re-sult anxiously, for they will no doubt revolu-tionize the whole dramatic science. They range all the way from Adam and Eve to the Judgment Day. One of the sources of pleasure of the last month, was Dr. Everett's lecture on "Our Girls." A fair sized audience greeted him, which, however, should have been considera-bly larger, in view of the frequent announce-ments. The lecture was very entertaining, brim full of humor and anecdotes. We all , want to hear the Dr. again. Overheard in the Shakespeare recitation : T., '98—Say, Nick, what does "Gervinus" mean in the notes to the plays ? Nick, '98—"Why, that's the German for the author of the notes.'' S., 1900, seems to take quite an interest in the establishment of the Battlefield Photo-grapher. If he wants his pictures taken free, he is certainly going to lots of trouble. There i may be other reasons. THE COLLEGE MERCURY. This is about the time when the Sophomores ; are beginning to put on a little dignity. How- ' ever, they cannot overcome their little habit of giving their class yell every time they see a Freshman walk across the campus—just to show him how brave they are. Our society reading rooms are being mis-used by some of the fellows—especially by non-society men. They ought to realize that the rooms are for "reading," and that for this absolute quiet is needed. They were not fitted up for club rooms or places to play foot-ball. If everyone would individually realize this fact and respect the rights of his fellow student, it would certainly be better for all concerned. "Bobby" W., '98, has lately been quite at-tentive to the fair sex—one of them. This is quite surprising, viewed from our past knowl-edge of W., but then it must happen to them all, and Bobby has been captured. Congrat- | illations. During the recent convention of the Adams County Teachers' Institute some of the college fellows—especially those of the musical clubs— had the pleasure of associating with Prof. Park-er, of Binghampton, N. Y., and who conducted the music. He is a jovial good fellow, and took quite an interest in the boys, as did the boys in him. He sang several solos at the In-stitute. "Herbie" F., '98, recently in chapel one morning uttered quite a feminine shriek. It is said he "saw snakes" —one, anyway. The latest capture that the girls of Gettys-burg have made is "Albertus." Well, well, will wonders never cease ? We thought he was hardened. It is said, too, that the young ladies have been also inquiring earnestly after Fv '98. One of the fellows recently in German used the word "compar-able," accenting the second syllable. Dr. M.—"I would pronounce that 'com-par-able.' " "Since when ? Thats the first time I ever heard it pronounced that way." Dr. M.—"Well, you are not so old that you can't learn a few new things. There are many things happening continu-ally in and about college that would make very interesting items among the locals, but which never get there because they never reach the ears of the editors. It is the duty of the fellows, and to the interest of them all, that they hand such things in to the local de-partment, and thus increase its interest. Very few items are handed in and the editors have to do entirely personal work in getting such as do appear. We ask your assistance. The skillful investigation of scientific intel-lect, expanding in every direction, will ever bring to light new and wonderful discoveries. Following close on the disclosures made by the now famous Roentgen, which prove that cer-tain rays of light can be made to pass through even the obtuse head of a Sophomore, the an-nouncement now issues from the Chemical Lab. Dept., that the fruit of the genus Dios-pysos Virginiana of the natural order Ebena-ceae, commonly called "persimmons," may be obtained from the Platanus Occidentalis or syc-amore tree. This startling fact, like so many others in the scientific world, was chanced upon by the "Professor" quite accidentally, but that makes it none the less interesting. Samples of the delicious fruit recently secured, and a full explanation showing with what ease and rapidity it is digested, may be obtained upon application. Be sure that vou are not faked. ALUMNI-I. C. MANGES and CHARLES H. TILP, Editars. '41. St. Paul's Lutheran church, of Steel-ton, Pa., and the new church at High Spire, Pa., are to be formed into one charge. Rev. E. Miller, D. D., will be the pastor. '44. Rev. Peter Anstadt, D. D., of York, Pa., is considering the question of publishing a biography of the Rev. Doctor Ezra Keller, '35- '45. Rev. J. F. Probst has left Asbury Park, and will spend part of the winter at Ashville, N. C. His health has not improved to such an extent that he is able to resume the active work of the ministry. '46. Rev. Conrad Kuhl, D. D., prepared the history of the Central Illinois Synod for the 50 years of its existence, that was read by Dr. Rhodes, at the convention held at Hills-boro, 111., in October. '48. Many requests have come to Rev. P. Born, D. D., especially from former Theolog-ical students, to have his Inductive Bible Study ot the Old and New Testament issued in book form. Now that he has retired from active work as professor the call comes louder than l-?l THE COLLEGE MERCURY. ever. The work will compose a volume of about 300 pages. '50. Dr. M. H. Valentine's new book on "Ethics," will be out before Jan. 1st. The work will be used as a text-book in our col-lege. '52. Rev. Prof. John J. Scherer, of Marion, Va., has returned from a trip to Texas. '54. Rev. John Tomlinson, Dixonville, Pa., has compiled some valuable statistics, which appear in the Lutheran World of Nov. 26th. They are worthy to be read and pondered. '55. Rev. P. Bergstresser, D. D., of Rock-wood, Pa., spent vSunday, Nov. 22, in Alle-gheny City and filled the pulpit of his son, Rev. Fuller Bergstresser. '57. Rev. H. L. Baugher, D. D., has been elected Managing Editor of The Lutheran Wo//,/. The Doctor will give his undivided attention to this arduous and responsible work. This excellent paper is indeed fortunate in se-curing the services of so learned a man. '58. The Lutheran Observer of Nov. 20, con-tains a poem entitled, "Nearer Home," by Rev. B. H. Hunt, that was written and pub-lished in the Observer while the author was a student at college. The song is found in many song books. '59. After nineteen yearsof editorial service, Rev. J. H. Sieker has transferred the editor-ship of Zeuge die Wahrheit, to pastor Stack- In^/., of Paterson, N. J. '60. Rev. Prof. M. H. Richards, D. D., de-livered the first of a series of lectures at the Moravian College, Bethlehem, Pa. His sub-ject was, "An Excursion to Eden." The lec-ture was highly praised and the students and friends are looking forward with pleasure to the second lecture, soon to be delivered. '61. Rev. L. Grab has accepted the call of St. Mark's church, Omaha, Neb., and is at work in his new field. '62. Rev J. B. Keller, late pastor at Smiths-burg, Md., will spend the winter in Georgia. '62. The corner stone for the new Lutheran church at Vandergrift, Pa., was laid on Thurs-day November 12th. The sermon was preached by Rev. M. I,. Culler, president of the Pitts-burg Synod, and the cornerstone was laid by Rev. J. W. Poffinberger, '72 of Leechburg, Pa. '62 Prof. H. E. Jacobs, D. D., LL- D., president of Mt. Airy Theological Seminary, Philadelphia, filled the pulpit of College church, Sunday, Nov. 15. '63. Rev. J. L. Smith, D. D., of Pittsburg, Pa., on Sunday, November 29, organized the St. Paul's Evangelical Lutheran church of Wilkinsburg, Pa. This is the first Lutheran congregation organized in that thriving town, and was brought about through the untiring efforts of Dr. Smith. '63. The November number of The Luth-eran contains an obituary and cut of the late Prof. Davis Garber, Ph. D. Muhlenberg Col-lege, where he labored for 26 years, has sus-tained a great loss in his death. '63. Rev. E. J. Wolf, D. D., recently at-tended a meeting of the Common Service Com-mittee at Alleutown, which is now preparing a Liturgy. '64. Friday evening, October 30th, the Rev. J. G. Griffith, pastor of the English Lutheran church, Lawrence, Kansas, by request, deliv-ered an address on the Reformation of the 16th century to about 400 Indians at Haskell Insti-tute. '64. The Zanesville, (O.,) Times Recorder of Nov. 30th, contains an account of the 20th anniversary service held in St. John's Evan-gelical Lutheran church of that city. It gives a review of the work done by the pastor, Rev. Frank Richard, D. D., during his long service in this church, and shows that the work has prospered in his hands, during the past fifth of of a century. The ladies of the church gave an elegant reception and reunion at the par-sonage, on Nov. 26, in honor of the occason. '65. Rev. Joseph Hillpot died on October 30th at Quakertown, Pa. He was a member of the Pennsylvania Ministerium. '69. Dr. J. A. Clutz and Rev. H. L. Yar-ger, '83, assisted at the dedication of the First church of St. Joseph, Mo., on November 15. '73. Rev. T. J. Yost, of Cumberland, Md., preached the sermon at the opening of the State Convention of the West Virginia C. E. Union held at Clarkesburg, W. Va. '73. Rev. J. A. Singmaster, D. D., Allen-town, preached the sermon at the dedication of St. Matthew's English Lutheran church, Brooklyn, on Nov. 12. He also presented the chancel windows given by Hon. and Mrs. Schieren. THK COLLEGE MERCURY. 124 '73. Rev. Chester H. Traver, late of Rhine-beck, New York, has taken charge of the Lutheran church at Churchtown, New York, and thus succeeds the late Doctor Marcus Empie. '77. Rev. J. A. West has taken charge of the Lutheran church at Londonville, O. He has been warmly received by the people of his I charge. '77. The congregation of Christ Lutheran | church, of Los Angeles, Cal., of which Rev. j M. H. Stine, Ph. D., is pastor, dedicated a new j pipe organ on Sunday, Nov. 15. Rev. Stine has been very successful as pastor of this church, j '78. The good Lutheran people of Palo, 111., are arranging to care for their pastor, Rev. Holmes Dysinger, right royally. The founda-tion is already laid for a fine $3000 parsonage, to be built of dressed stone in harmony with the church itself. '78. Rev. O. C. Roth, pastor of Grace Eng- ! lish Lutheran church, Broadway and Gough street, Baltimore, Md., commemorated his seventh year as pastor on November 2nd. He preached two sermons on the event. '79. The new Lutheran church in Benders-ville, Rev. U. A. Hankey, pastor, is to be dedicated on the second Sunday in December. Dr. E. J. Wolf and Rev. H. H. Weber will have charge of the services. '80. Rev. M. F. Troxell, D. D., of Spring-field, Ills., preached an eloquent sermon on the Reformation, in Grace Lutheran church of that city. '81. Rev. J. W. Byers, D. D., of Nevada, 0., and the people of his congregation royally entertained the Eastern Conference of Witten-berg Synod, during its 97th convention, which was held in Nevada, O. 82. Rev. Chas. R. Trowbridge will spend the winter in Easton, Pa., where he has taken up work in his new charge. '82. Frank E. Colom, Esq., is one of the best and most active lawyers at the Bedford Bar, and a worthy son of his Alma Mate). He was elected president of the Bedford County Sunday School Association, at its 15th annual convention, held at St. Clairsville, Pa. '83. Rev. W. W. Anstadt has accepted the call to Hollidaysburgh, Pa. He will take charge of his new field on the first Saturday in December. '83. Rev. L. M. Kuhns, of Omaha, Neb., laid the corner-stone for his new church a few weeks ago. Rev. H. W. Kuhns, D. D., '56, was present and participated in the services. '83. Rev. H. L. Yarger assisted Rev. W. F. Rentz, of Atchison, Kansas, in a series of special services, and proved himself a valuable assistant. '84. Rev. L. M. Zimmerman, Baltimore, Md., is preaching a series of sermons on "Pil-grim's Progress." One of the subjects was, "The Pitfalls to Young Men." '85. Rev. A. F. Richardson, of Grafton, Wt Va., was unanimously elected president, for his third term, of the West Virginia C. E. Union, which convened in Clarkesburg, W. Va., Nov. 18. '87. Rev. Herbert C. Alleman will be in-stalled pastor of College Church December 6, Rev. Alleman, D. D., of Lancaster, Pa., and Rev. J. C. Kohler, D. D., of Hanover, Pa., are the committee on installation. '90. On Nov. 8th, the cornerstone of Beth-any English Lutheran church, New York City, was laid by the pastor, Rev. J. Fred. W. Kitzmeyer. '90. Rev. Oscar H. Gruver has resigned as pastor of the First English Lutheran church, San Francisco, California. 91. Rev. Stanley Billheimer, Washington, D. C., was in Gettysburg Thanksgiving Day, visiting his parents, Dr. and Mrs. Billheimer, '91. Rev. S. Gring Heffelbower has been called to Mauheim, Pa. '92. Rev. George Beiswanger, pastor of Calvary Lutheran church, Baltimore, Md., en-tertained the members of the present and retir-ing church councils at the parsonage, Thurs-day night, October 22nd. '92. Rev. Edward O. Keen completed his studies in the Reformed Theological Seminary, Lancaster, Pa., in May last, and is now pastor of St. Paul's Reformed church of Waynesboro, Pa., having begun his work there Aug. 1, '92. Rev. D. P. Drawbaugh, McConnells-burg, Pa., has been doing faithful and thorough work in his field and his efforts have been crowned with excellent results. '93. Rev. Marion J. Kline preached the first of a series of four sermons on "The Life of Joseph" in Bethlehem Lutheran Tabernacle, Harrisburg, Pa., on Nov. 15th. The audience was large and the discourse was exceptionally fine. I •■■ THK COLLEGE MERCURY. •93. Rev. \V. S. Oberholtzer has changed his address from MifBjntown, Pa., to Harbin, Indiana. '93. Rev. F. II. Knubie, of New York city, has accepted a call to begin a new English Lutheran church on the west side of New York city. '93. The English Evangelical Lutheran church, Jersey City, Rev. E. E. Neudewitz, pastor, was the recipient of a very costly pul-pit Bible recently. It was given by a member of the same. '93! Rev. John C. Rowers was installed as pastor of St.'Mark's Lutheran church, Wash-ington, I). C, 011 Sunday, November 15th. The charge to the pastor was delivered by Rev. M. L. Beard, '75. of Middletown, Md., and that to the people by Rev. Geo. S. Bow-ers, of Hagetstown, Md. '93. Rev. G. W, haulers, Jr., of Argusville, N. Y., delivered a lecture on "Normal Train-ing in the Sunday School," before the Sharon Institute, at I.ecsville, N. Y., on November 17th. His address was instructive and well received. '93. On Sunday, Nov. 29th, Rev. Wm. C. 1U finer formally began work in his new field at Fayetteville, Pa. '93, The examining committee of the York Bar'met Nov. 20, to examine P. M. Bortner, who has been reading law with Niles ec Neff. Mr. Bortner passed a very creditable examina-tion, and on the motion of J. E. Vandersloot, Esq., a member of the committee, was admit-ted to practice at the York County Courts. '93. Rev. A. A. Kelley was installed pastor Of the Trindle Springs church, Sunday, Nov. 8. Since he has been pastor of this church the membership has been doubled. Rev. and Mrs. Kelley were visiting friends in Gettysburg, Thanksgiving Day. • '94. Herbert A. Allison is a member of the faculty of Susquehanna University. The Oc-tober "number of The Susquehanna contained a good cut of him. His department is the Greek language. '94. Prank E. Pickinger, principal of Cham-bersburg schools, was manager of the foot-ball team, composed of ex-college players, that played our team Nov. 21, on the new athletic held. '96. W. H. Mengcs was captain of the York V. M. C. A. foot-ball team tins fall. ATHLETICS. CHARLES T. LARK, Editor. Gettysburg, 6—Maryland University, o. Gettysburg, 58—Chambersburg ex-college plavers, o. Gettysburg, 64—Western Maryland Col-lege, o. Maryland University having 700 student from whom to select, as a matter of course, has a strong foot-ball team. This eleven, by its excellency on the gridiron, has won for itself the championship of Maryland. It is com-posed of a set of big fellows, almost all of whom have had years of experience in their respective positions. In spite of the fact that our grounds were wet and soggy, the game between Gettysburg and the above mentioned team, on Nov. 14th, was one of unusual inter-est. The players were about evenly matched as regards weight. The playing was so sharp and close that almost through the entire game it looked very much as though neither side would score. Deuson, the left half-back and Capt. of M. U., although the lightest man oh the team, played a most brilliant game. His three years experience on the University of North Carolina eleven, showed up to a good advantage and his work received merited ap-plause. Too much can not be said in praise of Capt. White and Lawyer for their magnificent play-ing. They always play a good game but in this particular one they excelled themselves. Their runs and tackles were the feature of the daw Had our team made more preparation for this game than it did, we would have won by a larger margin. M. U. kicked off and the ball was downed on our 30-yard line. By an elegant exhibition of team work," our fel-lows took the leather from this point to our opponents' 10-yard line, where it was lost on downs. Through the successful use of a quar-terback kick, and their quarter proved himself an adept at this, they captured the hall on their 30-yard line. The ball changed hands ofteu but we finally forced it to their 2-yard line where, on an account of an unfortunate I fumble, they obtained possession of it and again advanced it somewhat down the field, it being on their 20-yard line when the first half ended. The second half was marked by many fine plays. The ball was kept entirely within the territory of M. U., nevertheless it changed hands frequently. . During the last five min- THE COLLEGE MERCURY. [26 utes' play our men summoned all their strength for one mighty effort and after a series of de-termined, desperate rushes, the ball was taken across the line by Capt. White after a 25-yard run. The crowd yelled itself hoarse. Dale added two more points by kicking the goal— 6 to o. Time was called a few minutes after the ball was again put in play. Among the distinguished spectators present were Congressman-elect Benner and Judge Swope. This was one of the most exciting games of the year and we take great pride in placing it under our list of victories. The line-up follows : MARYLAND UNIVERSITY. POSITIONS. GETTYSBURG. Allen left end Moser Steele left tackle Byers Gauss left guard Koppenhaver Riley centre Stifel McCain right guard Hagerman Lewis right tackle Nicholas Dawson right end (Kite) Doty Riddington right half back Dale Barrow quarter back Lawyer Armstrong full back Sheely Touchdown—White. Goal—Dale. Refree—Kump. Umpire— Kuendig. Linesmen—Steward and Leisenring Time of halves—25 and 20 minutes. Our students had anticipated a closer con-test than that which took place on Nov. 21st, between Gettysburg and an eleven from Cham-bersburg, composed of ex-college players. Although somewhat heavier than the oppos-ing team we should by no means have had the walk-over we had. Fine individual playing but lack of team work tells the tale for Cham-bersburg. Our fellows made gains wherever and whenever they desired. "Willie" Burns, 1901, played the star game and seems to be as much at home on the foot-ball field as in the box. We scored 32 points in the first half and 26 iu the second, making the total 58-0. Dale, 1900, missed but one goal out of ten. ■ The following was the line- up : GETTYSBURG. POSITIONS, CHAMBERSBURG. Stifel centre Sherrod Koppenhaver left guard Plank Hagerman right guard Shaefer Ott left tackle Brown Nicholas right tackle Parrott Doty right end Wragg Young (Loudon) left end Pierson Lawyer quarter Orr Burns left half back Smith Dale right half-back G. Fletcher Sheely fullback F. Fletcher Touchdowns—Burns, 3; Dale, 3; Nicholas, 1; Stifel, 1; Sheely, 2. Goals—Dale, 9, Referee—White. Umpire—Kuendig. Lines-men— Leisenring and Lark. Timekeeper—Wheeler. As a matter of course interest on Thanks-giving Day centers around the turkey, but foot-ball comes in as a very close second. This is the first time for a number of years that our team has played at home on this holi-day, and, as the day was pleasant, an enthusi-astic crowd of 500 people turned out to see us line up against Western Maryland College. This was the best game of the year, at least in one respect —in point of attendance. Western Maryland started the game with a dash, and for the first ten minutes' play held our eleven very nicely. They then lost confi-dence and their playing during the remainder of the game looked to the foot-ballist like the first attempts of a lot of novices, while to the referee it looked like 64 to o. Lawyer, 1900, was, unfortunately, physically unable to be in the game, and his position, quarter-back, was ably filled by Capt. White, whose place at left-half was filled by Burns, 1901. Dale, igoo, did excellent work in kicking ten goals out of eleven. In short each player played his position well. Line up: WESTERN MARYLAND. POSITION. GETTYSBURG.' Stiaugh. Reckford left half-back Burns Johnson left end Fite Joice left tackle Nicholas Little left guard Ott Satlerwight '. center Stifel Warfield right guard Hagerman Baker right tackle Manges Edwards right end Doty Zepp right half back Dale Patton quarter back (Capt.) White Crockett full back Sheely Touchdowns —Dale, 7; Burns, 2; Manges, 1; Hagerman, I-Gials— Dale, 10. Time of halves—25 minutes. Referee— Kuendig Umpire—Murphy. Linesmen—Wolf and Whalen. The feelings of a Gettysburg man, in look-ing over our record in foot-ball for the season which is just now past, can be but those of gratification and pleasure. We have indeed been eminently successful, having won six games out of nine, and to-day stand higher iu the foot-ball world than we have ever stood before. In spite of the fact that we contested with some of the strongest elevens in the coun-try, we have to our credit an even hundred more points than have been scored against us, as is shown by the following: State College, 40—Gettysburg, University of Penn'a, - 32—Gettysburg, F. & M., - 24—Gettysburg, Baltimore City College, o—Gettysburg,' F. &. M., Swarthmore, University of Maryland, Chamb'sbg ex-Col. pl'ys, o- Western Maryland Col., o-o— Gettysburg, 4—Gettysburg, o—Gettysburg, -Gettysburg, -Gettysburg, o. o. o. 50. 10. 12. 6. 58. 64. Totals, 100 200 127 THE COLLEGE MERCURY. Certainly this happy result of a seasons work demonstrates most clearly the value of a coach. We were very fortunate in securing the services of Mr. Best and our success is largely due to his efforts. He did remarkably well iii developing such a team from so many inexperienced players. Koppenhaver, 1900, Stifel, 1900, and Hag-erman, 1901, at left guard, center and right guard respectively formed a center which held like a brick wall against all our opponents. Each member of this trio, averaging 195 pounds of solid muscle, at the beginning of the season was new at at the game, but their de-velopment has been remarkable. They broke through constantly and opened up well for the barks. Ott, '97, Manges, '97, and Nicholas, '98, are the men who efficiently filled the tackle positions. "Pop" Ott is one of our old relia- ' bles and always played an aggressive game. The reputation of Manges as a ground gainer is thoroughly established, while "Nick," be-sides taking ample care of his man and mak-ing gams when called on, kept things lively by his seemingly inexhaustible supply of jokes. Doty, '99, Fite, '98, Young, 1900, and Lou-don, 1901, at the end positions, upheld the orange and blue. Although this is their first year on the team, they played like veterans. Doty, after having been tackled, is fond of shaking the man from him and going on. He is a hard man to down. Eite, besides being a good tackier, is a snappy player and runs well. Young and London each played a steady game and made their presence felt. Lawyer, 1900, as this is his second year at the position, has become quite proficient as a quarter-back. He keeps his wits about him and gets into the interference well. Sheely, '97, made many fine tackles and struck the line hard, besides kicking very cleverly. burns, 1901, Dale, 1900, and White, '97, played at half. The first one mentioned kicks well and runs fast. Dale is adroit at kicking, is a swift runner, a fine tackier and an all around good player. Capt. White seems to be entirely at home in the game. It is quite unnecessary to enumer-ate liis achievements and abilities as a foot-ball player, as he is a heady player, was always in the game, and was a source of encouragement to his men. Perhaps the secret of his ground-gaining, is the fact that he sticks like a leech to his interference. We must not overlook the second team which, under the leadership of Kuendig, '98, turned out so faithfully. Their services were of great value to the first eleven, as they there-by were given sharp, hard practice. The scrub contains many players of promise, among whom are : '98, Kephardt, Tholan, Briner, Kuendig; '99, Herman, Brumbaugh, Trimble, Roehner; 1900, Good, Wisotzki, Brandt, Kohler. As we lose but a very few men, the prospects for next season's team are of the brightest. Our players may now retire from the grid-iron and take merited satisfaction in looking over a season well spent. TOWN AND SEWJINARY NOTES. S. J. MILLER, Editor. TOWN. It seems as if improvement has become the ' adopted watchword of the town. Telephone wires by the dozen have been stretched across the diamond, thus to communicate with all the important neighboring towns in the county. The Water Company has enlarged the water supply by replacing the old pipes with larger ones. Several new and costly buildidgs have been erected, among which is the new school building, known as the Meade High School, and which in all probability will be occupied at the beginning of the New Year. The association of the survivors of the Twenty-first Regiment of Pennsylvania' Cav-alry recently held its seventh annual reunion in this place. About seventy-five members were in attendance. At a business meeting the following officers were elected: President, Major Robert Bell, Adams county; Vice-Pres-ident, Captain E. McMillan, Lancaster; Secre-tary, J. Harvey Cobean. Gettysburg; Treas-urer, Captain Long, Gettysburg. The anniversary exercises of the Women's Bible Society were held on Sunday evening, Nov. 15th, in Christ Lutheran church. Rev. Dr. Huber presided. Prayer was offered by Rev. Dr. Richards, of Gettysburg, and ad-dresses were made by Rev. Dr. Jacobs, of Philadelphia, and Rev. Dr. Morrow, Secretary of the Pennsylvania Bible Society, after which a very creditable report of the society was read by Rev. A. R. Steck, pastor of the St. James Lutheran church, this place. THE COLLEGE MERCURY. 128 The semi-annual convention of the Adams County C. E. Union was held in the St. James Lutheran church, this place, on Friday and Saturday, Nov. 20th and 21st. The conven-tion opened on Friday at 2 P. M. The ad-dress of Welcome was delivered by Rev. A. R. Steck and the response was made by Presi-dent Longanecker. The sessions were very interesting and were largely attended through-out the whole convention. Rev. C. H. Rockey, of Shepherdstown, W. Va., preached in Christ Lutheran church on .Sunday, Nov. 22. The Christian Endeavor Society of St. James Lutheran church held their eighth anniversary exercises on Sunday, Nov. 22. In the morn-ing Rev. E. F. Jeffers, D. D., Principal of the York Collegiate Institute, preached the anni-versary sermon. At the evening service Rev. A. R. Steck presided. An excellent program was rendered. Rev. Rockey offered prayer and Rev. Dr. Jeffers delivered the address of the evening, his subject being, "Spiritual Power.'' The old tin roof on the Methodist church has been removed and a slate one put on. The St. James and Christ Lutheran congre-gations held a union Thanksgiving service in St. James Lutheran church on Thursday morn-ing, Nov. 26, at 10 o'clock. Services were also held in the Presbyterian and Reformed churches in the morning. SEMINARY. Rev. J. E. Byers preached at Williamsport, Md., on Sunday, November 1. Rev. J. H. Harmes filled the pulpit of St. John's Lutheran church, Hagerstown, Md., on Sunday, Nov. 8th. Rev.' Paul Koller preached at Hagerstown, Md., Shepherdstown, W. Va., on Nov. 15th and 22nd respectively. Rev. W. H. Feldman was sent as a delegate to attend the Inter-Seminary Missionary Al-liance at Chicago, on Nov. 12- 15th. While there he also had the pleasure of attending the Luther League Convention. The pulpit of the Second Lutheran church, Carlisle, Pa., was filled by Rev. Brady on Sunday, Nov. 22. Rev. M. S. Kump preached in Christ Luth-eran church on Sunday evening, Nov. 29. Prof. J. H. W. Stuckenberg will deliver the following lectures in Brua Chapel, beginning with Monday evening, Dec. 7th: Monday—"The Importance and the Method of of the Deeper Study of the Age." Tuesday—"Characteristics of the Age." Wednesday—"The Dominant Ideas." Thursday—"Social Trend." Friday—The New Social Era." Saturday—"Higher Education in Germany." This is a new course of lectures prepared es-pecially for Gettysburg, and we are indebted to the Seminary students for his coming. FRATERNITY NOTES. PHI KAPPA PSI. A. J. Smith, '83, a Professor of the Univer-sity of Texas, recently suffered the loss of his wife. We were pleased to meet Dr. Philips, Presi-dent of West Chester Normal School, who de-livered a lecture before the Teachers' Institute convened in this city last week. J. C. Bowers, '93, made a business trip here a few days since. W. F. Lutz, '94, is engaged in journalistic work at his home in Bedford. A. C. Carty, '96, attended the New York City rally on Dec. 4th. . PHI GAMMA DELTA. Bro. Jacobs, '62, preached in the College church recently. Bro. Knubel, '93, has started a mission in upper New York City. We wish him success in his undertaking. Bro. Roth, '95, of Bucknell, spent a few days in town recently. We were glad to have with us during the past month Bros. Brewer, '83, Garland, '85, Fickinger, '94. Bros. Fite, '98, and Albers, '99, spent a few days with Bro. Stahler, of Norristown, Pa. Bro. Kolb, 1900, spent Thanksgiving at Mechauicsburg. SIGMA CHI. Bruce Trimmer, Kappa, '98, of Bucknell, made us a visit several weeks ago. Leisenring spent Thanksgiving with his parents at Chambersburg. I2CJ THK COLLEGE MERCURY. Win. Hersh, '92, was elected District At-torney of Adams Co., by the largest majority ever given a candidate. Rosensteel was called to his home in Altoona several weeks ago on account of the death of his grandfather. Edwards, Alpha Psi, Vanderbilt University, played end on the Western Maryland College foot-ball team in the game here on Thanks-giving. Munro and Fredericks were at their homes in Lock Haven over Thanksgiving. Frank Hersh, '92, who was home for several weeks, has returned to his work in Braddock, Pa. Keith, '99, paid a flying visit to the Chapter at Dickinson several days ago. Fredericks stopped at Bucknell on his way home on Thanksgiving, and visited the Chap-ter there. Lawyer spent Thanksgiving at his home in Westminster. PHI DELTA THETA. J. A. Singmaster, '98, was initiated Novem-ber 23d. Kain, '97; Meisenhelder, '97, and Beerits, '99, attended the 24th Biennial Convention of the fraternity held in Philadelphia Nov. 25th to 30th. M. F. Holloway, '84, and A. S. Cook, '95, were also in attendance. Chas. Reinewald, '88, spent a few days in town recently. J. C. Moore, Jr., Pa Zeta, paid the Chapter a visit the beginning of the month. ALPHA TAU OMEGO. Saturday night, Nov. 21, the Chapter held a banquet in the meeting hall, which was pro-nounced by those present to have been a very enjoyable affair. Edward Gaines, a member of the U. of Md. foot-ball team, spent Sunday, Nov. 15, with the Chapter. William O. Nicklas, '93, has been admitted to the Chambersburg bar. William H. Menges, '96, visited the Chapter during Institute. Dr. Franklin Menges, '86, was with us In-stitute week. James P. Michler, '97, is at present a stu-dent at Washington and Lee. SUBJECTS FOR "ROMAN LAW" THESES. ABEL—Spread of the Roman Law Through Barharic Invasions. ARMSTRONG—Marriage and Divorce Among the Romans. HIKLE—Influence of the Laws and Organization of the Roman Empire on the Laws and Organization of the Early Church. CLUTE—The Extent and Limitations of the Patria Potestas. COBLE, Sr.—Slavery Among the Romans. DUCK—The Indebtedness of Modern States to Roman Juris-prudence. FRIDAY—The Roman Law of Succession. HUTTON—Roman Citizenship-Different Kinds, How Acquired and How Lost. Miss KEITH—The Nature and Authority of the Jus Respon-dendi. MILLER—The Functions of the Roman Praetor. Miss SIEBER—The Roman Method of Legal Procedure in a Province as Illustrated by the Trial of Christ in Pal-estine. SMITH—The Roman Judiciary System. WHEELER—The Change from Republic to Empire in Rome, a Change to nu Autocracy. WOLF—Influence of Christianity on Roman Legislation. LITERARY SOCIETIES. JOHN W. OTT, Editor. PHILO. Messrs. Baker and Markel were initiated during the past month. On Friday night, Dec. nth, Philo will render her last special program of the term. The program promises to eclipse all others. PHRENA. Messrs. Gilbert and Hitchner. both of 1900, were elected members last Friday evening. On account of the various interruptions 011 the several past Friday evenings, Phrena will not render.her next special program till next term. EXCHANGES. The MERCURY is at present receiving a very large number of exchanges. We mention some of them as follows: The Lafayette, Ursinus College Bulletin, Bucknell Mirror, F. and M. Weekly, College Folio, Phoenix, Wittenburg, Midland, Mer-cersburg Monthly, Roanoke Collegian, Dela-ware College Review, Dickinsoniau, Monthly and Weekly, Occident, Mielensian, Lutheran Ensign, National Educator, Muhlenberg, Ora-cle, Lutheran Observer, Perkiomen Seminary Bulletin, Free Lance, Susquehanna, Western Maryland College, Augustana Journal, George-town College Journal, The Reflector, The Mountaineer, The Crescent, Orange and White. ADVERTISEMENTS. Yale annually buys $7,000 worth of books for her library. Harvard expends $15,000 for the same purpose. Columbia expends$43,000 in the same way. A National University, under government control, is to be established in China. The faculty will consist of foreigners. The first president will be a former tutor of Li Hung Chang. "Age comes to every man, hut fate Is kind to women fair ; For when she reaches twenty-eight, She stops right then and there." FPU. H. WIlNNlCrl at onfeetionmj I OYSTERS Manufacturer, Wholesale and Retail Dealer in peam. ] SEASON. NEWS DEPOT & SUBSCRIPTION AGENGY. IVIaln street, - - Gettysburg, F=a. SOLE MANUFACTURER OF DR. TYLERS COUGH DROPS TIMNTCODORT DEALER IN BEEF, PORK, LAMB, VEAL, SAUSAGE, York Street, Gettysburg. a-Speclal Ratesto Clubs."a R. A WONDERS^ Corner Cigar tParlors. ,.A FULL LINE OF. CIGARS, TOBACCOS, PIPES, &C, Scott's Cor. Opp. Eagle Hotel, Gettysburg, Pa. T« F. HBNSTXG utn\.tR \u BREAD, ROILS, PRETZELS & CRACKERS YORK STREET, GETTYSBURG. 8@TReasonable Rates to Clubs. L. Dm lf|ILLLl\j GETTYSBURG, Qrocer, (^onfeotioneT and fruiterer. Ice Cream and Oysters in season. /,. Foot Ball Supplies. EVERYTHING FOR THE PLAYER, Jackets, SHoos, Stockings, Jerseys, Shin Guards, Etc. Spalding's Official Intercol- A^cj 'Mffift legiate Foot Ball, '*^^F^. Officially adopted by the Intercollegiate Association. COMPLETE CATALOGUE FALL AND WINTER SPORTS FREE. A. G. Spalding: & Bros. NEW YORK, PHILADELPHIA, CHICAGO. 1108 CHESTNUT STREET, PHILADELPHIA Xl/righi's Qngraving jfeouse 'AS become tile recognized leader in unique styles of COLLEGE and FRATERNITY EN-GRAVINGS and STATIONERY. College and Class-Day Invitations, engraved and printed from steel plates;. Programmes, Menus, Wedding and Reception Invitations, Announcements, etc., etc. Examine prices and styles before ordering elsewhere. 50 Visiting Cards from New Engraved Plate for $1.00. ERNEST A. WRIGHT, 1108 Chestnut Street, PHILADELPHIA Visitors to Settysburg College, Settj/sburg, !Penn'a, Will find the CUMBERLAND VALLEY RAILROAD running in a South-Westerly direction from Harrisbnrg, Pa., through Carlisle. Chambersburg, Hagerstown an I Martinsburg to Winchester, Va., a direct and available route from the North, East and West to Gettysburg, Pa., via. Harrisburg and Carlisle. Through tickets via, I his route on sale at all P. R. R. offices, and baggage checked through to destination. Also, a popular route to the South via. Carlisle. AsK for your tickets via. Cumberland Valley Railroad and Carlisle, Pa. J. F. BOYD, Superintendent. H. A. RIDDLE, Gen. Passenger Agent. ADVERTISEMENTS L M, BUEHLER, SUCOKSSOU TO A. D. BUEHLEK & CO., -HllBoofig st£giS —.A_isr:D— (gO TO ->M0TEL GETTYSBURG* -XBA'RBER SIIOPX-Centre Square. ^^B. M. SEFTON. 2/ou will find a full line of SPure 'Drugs dc J'ine Stationery ^People'a *Druff Store. {Prescriptions a Speci'ctity. Elliott & HOUSGP. H. B.—Stiff Hits mads to Fit the Head is two minutes. (Z>, B. KlTMpLEfJ, HATS, CAPS, —^ ^rr BOOTS* SHOES. CS^3=S=»tisfaiotion GSuara nteed.ii3 No. 6 S. Baltimore Street, GETTYSBURG. PA. por all the latest styles in Suitings and-Trousers, AND FULL LINE OP Cents' Furnishing Goods, CallonD. H. WELSH, York, F>a. ADVKRTISKMKNTS. DURING VACATION GO TO CHAUTAUQUA F~ F? El El FULL INSTRUCTIONS. NO EXPERIENCE REQUIRED H. B. WILLIAMS, Secretary, Geneva, N. Y. YOU CAN KAKN Sill To SUM) MONTHLY AND KXPKNSICS IF YOU WORK FOR THE NURSERY CO. Stock sold with a guarantee and replaced. ~R.$H.$REMINGER,~ MERCHANT TAILOR. fH?e Best Work at tJye Lowest Wees. NEXT DOOFJ TO POST OFFICE, UPSTAIRS. Suits from $121 to $40,00, Pants from $4,00 to $12,00, G^Centre Square, gQLLEGE OF PHYSIC&NS 1 SlTftGEONS, -BALTIMORE, W|D.-^ The College of Physicians and Surgeons of Balti-more, Maryland, is a well-equipped school. Four ses-sions are required for graduation. For full informa-tion send for the annual catalogue, or write to THOMAS OPIE. M. D. Dean, Cor. Calvert and Saratoga Sts. <_g^Established 1876.5^^—3 ^iPBNfiOSR MYBfiSjfe- WATGHMAKEE AND JEWELER, Gettysburg Souvenir Spoons, College Souvenir Spoons, No. 10 Baltimore Street, GETTYSBURG, PENN'A. J. A. TAWNEY Is ready to furnish clubs and boarding houses BREAD, ROLLS, &G., at short notice and reasonable rates. Cor.Washington and Middle Sts., Gettysburg. fiSSSS^Si^ m*w^i^^jid^wo^^*a WEiWIilHoNJflS DEALERS IN Fresh Beef, Veal, Lamb, PorkLJ Pudding, Sausage, HAMS, LARD, &c-., GETTYSBURG, l\jr\J'A. JOEKL. SHERDS. NEW CIGAR STORE Next door to W. M. Depot, Gettysburg,