Suchergebnisse

Issue 25.2 of the Review for Religious, 1966. ; Sanctification through Obedience by Charles A. Scldeck, C.S.C. 161 Decree on the Eastern Catholic Church~ by Vatican Council II 235 The Church's Holiness and Religious Life by Gustave Martelet, ~q.J. 246 Division of a Province by Albert A, Reed, C.PP.S. 269 The Young Religious and His Poverty by William M. Barbieri, S.J. 288 Religious Rule and Psychological Development by John W. Stafford, G.S.V. 294 Obedience and Subsidiarity by Kevin D. O'Rourke, O.P. 305 Religious Censorship of Private Communications by James Gaffney, S.J. 314 Survey of Roman Documents 320 Views, News, Previews 324 Questions and Answers 330 o Book Reviews 335 CHARLES A. SCHLECK, C.S.C. Sanctification through bedi en ce In the mind of the early Christians the practice of obedience was always considered as somehow or other essential, as necessarily included in their response to God's prevenient redeeming love. A study of the New Testament would reveal that obedience was seen as col-lective; it was an obedience that centered around the submission of the Ghurch to Christ. The members' of the Church, the earthly body of the glorified Christ, were on a voyage during which they were called upon to obey their guide, Christ speaking to them especially through the authorities he had established in the Church.x They considered themselves to be under the authority of the new commandment of charity, such that the accomplish-ment of this commandment included the accomplish-ment of all the others.~ They saw the primary exemplar of their life of Christian obedience in the person of Christ Himself. Every work of His life, all His life, is an ¯ act of obedience to the will of His Father.8 Since they considered that all authority came from God4 they were to obey not merely out of fear but from conscience or for the Lord,~ unless this authority attempted to abuse the power that had been given it. Slaves were to obey their masters,~ wives their husbands,7 children their parentsS; yet all were to love Christ even more. In short, according to the New Testament, any life that was truly Christian had to be filled and impreg-nated with obedience of one sort or another, obedience to God, to Christ, to the Church, to the state, to parents, 1 Heb 13:7. ~ Gal 5:14. SLk 22:42; Jn 17:4; Phil 2:8; Rom 5:19; Mt 9:13; 26:52. '.Mr 22:15 ft.; Rom 13:5. Sl Pt 2:13 ft. e Eph 6:5; Col 8:22. ~ 1 Cot 11:3 ft. SEph 6:1; Col 3:20. Father Charles A. Schleck, C.S.C., is a faculty member of Holy Cross Col-lege; 4001 Hare-wood Road N.E.; Washington,. D.C. 10017. VOLUME 25, 1966 161 + + + c. A. $chleck, C.S.C. REVIEW FOR RELIGIOUS to a husband, and so forth. Its characteristic mark was that it be shown to any.of these as to the Lord. It was this which g.ave concrete expressions of obedience their unity. From this it would seem that the entire Christian life in its ensemble was considered to be obedience. For everything in it was thought of as an implicit or formal accomplishment of the divine authoritative will speak-ing through the various organs capable of its revela-tion. The application of obedience for the early Chris-tians, if we are to judge from New Testament writings, was as vast as was the field of charity. In fact any and all obedience was considered as being the fulfillment o? charity in its diverse forms. Once an action was seen as necessary for the life of charity and recognized as such by the moral conscience, it became an obligation in virtue of the obligatory character of the precept of charity.9 It was seen not merely in the light of what we would call the virtue of justice but rather in the light of charity, and as such entered into the theologal life o( the Christian. It was a vital human activity of which God Himself was the object and the motive, and in the perfecting of which God was coactive. It was the life of grace in faith, hope, and love, and as such brought about a personal relationship with God.1° On the other side of the coin, those who were called to exercise authority in the Church were to do so as a service to the community, and this in imitation of the Lord who came not to be served but rather to serve,xl The disciples were chosen by Christ and sent to the children of Israel first and then to all the nations12 so that as sharers in His power they might make all peoples His members by sanctifying them and governing themAz They were given the task of ministering to it always under the guidance of the Lord and of guiding it or di-recting it all days even to the consummation of the world.~4 They were called upon to take up the service of the community, presiding in place of God over the community as shepherds of the flock of Christ; whoever listened to them listened to Christ; and whoever re-jected them, rejected Christ and Him who sent Christ, the FatherJ5 The ministry which these men were to exercise was threefold: the ministry of teaching sound 9See K. Truhlar, s.J., "L'ob6issance des la'ics," in La[cs et vie chrdtienne parfaite (Rome: Herder, 1963), p. 245. tOE. Schillebeeckx, O.P., Christ the Sacrament of the Encounter with God (New York: Sheed and Ward, 1963), p. 16, nQte 14. u Mk 10:45; see also Y. Congar, O.P, Power and Poverty in the Church (Baltimore: Helicon, 1964), pp. 98-9. tO Rom 1:16. tO Mt 28:16-20; Mk 16:15; Lk 24:45-8; Jn 20:21-3. 1~ Mt 28:20. ~Lk 10:16. doctrinele; the ministry o[ sancti[ying17; and the ministry of. governing.~8 It is clear from this that authority is not used correctly whenever it turns into despotism or domi-nation, ae It is meant to be a service of love and in love (agap6) to the community, or a prelacy in the sense of supervision and surveillance for the unification of the community,s0 When we shift our gaze to the "first religious," the fathers of the desert (I think that we can trace the com-munal practice of obedience to this era), we see that for them obedience was one piece in a multitude of things which the ascetic had to be ready to assume in "leaving the world" to test his courage and strength against the temptations of the desert. The reason why this was de-manded was that the heart of an individual was so con-taminated by concupiscences of various kinds that he wo.uld be considered rash if in attempting to reach the perfection of the following of Christ he did not rely on or seek the direction of others in a spirit of humility. Obedience was considered as merely a kind of corollary of a frank soul testifying to its confidence in a spiritual master from whom advice was sought. It was an element of interior perfection and could almost have been re-duced to the practice of humility as a means of putting to death whatever was inordinate in the self-will of an individual. This desire to "follow Christ radically" was not what we often imz'gine it to be--a purely personal and inti-mate relationship with Christ. In the spirituality of the father of the monks, Antony, the "following of Christ" embraced a form that we would find extremely inter-esting today, Despite the apparent paradox, the imitation of Christ by the first hermits was essentially social. The first goal of those who gave themselves to this way of life was fraternal charity. And they were always pre-pared to see to its observance whenever khis was neces-sary. z~ Those who quickly gathered around Antony did so in an attempt to find the life of the primitive Church, a perfect fraternity, totally subject to the will of the as 2 Tim 4: I ft. 1~ Mt 28:19; 2 Cor 3:8--9. as I Pt 5:2 ft.; Acts 20:28. as Mk 10:42; Lk 22:25. ~o For all his insistence on the role of authority as ministry or service, Paul also referred to it as having power to make decisions; it is not simply a tool of the governed; see, for example, 1 Cor 7:10, 12,17; 2 Cor 10:8; 2 Th 3:9; Phm 8. The hierarchy has been es-tablished for service which includes teaching, ministry, and govern-ment. This service is in view of the community, in view of building up the Church to the glory of the Father. See P. Anciaux, L'dpiscopat darts l'Eglise (Bruges: Descl~e de Brouwer, 1963), pp. 56-7. a Antony returned to Alexandria to serve the Christians perse-cuted for their faith and serving in the mines. 4. + + Obedience VOLUME 25, 1966 163: ÷ ÷ C. A. Sehleek, C.$.C. REVIEW FOR RELIGIOUS 164 Lord, moving in perfect unity and harmony towards the second coming. This trend was merely more fully in-tensified the more cenobitical these groups became. In the beginning when men came together to live in common, and to follow the teaching of a master and to incorporate themselves more completely into a com-munity of worship and love, the practice of obedience was not regulated by any positive or organic legislation 'as it is today. In fact from the juridical and moral view-point it is difficult to sa~ whether or not the first cenobites were even considered to have vowed obedience to a spiritual father. From all the documentary evidence we have at our disposal it would seem as though the prac-tice of vowed obedience came in with the advent of St. Benedict upon the monastic scene. Yet the practice of obedience for all, hermits and cenobites, appears to have always remained fundamentally the same in its ends or goals. It was always regarded as an instrument for achieving Christian perfection (1) by imitating the ex-ample of the Divine Redeemer and His sacrifice, and (2) by bringing all into unity to constitute a community of worship and love.22 These basic eler~en~s and motives which marked the obedience of the first "religious" should also mark the contemporary practice in religious communities of to-day. The love of Christ, the following of His obedience to the Father, the practice of faith and humility, the desire for ecclesial unity, all of these form the very heart and core of all religious obedience regardless of epoch, place or form, or embodiment. There is, however, one difference that seems to stand out rather clearly in comparing the practice of obedience of modern com-munities with that of their earlier counterparts. And tfiat is~ the functional character of the obedience of the former in contrast with the domestic character of the latter.2n There should be no astonishment at this difference once we consider the environment in which the Bene-dictine life was established. It was set up within the framework of the notion of the Roman paterfamilias who had a rather complete control over those subject to himself, not only the slaves and workers but even over the members of his own immediate family, his wife and his children. For Benedict there was first of all in the monastic ideal, obedience; in fact, we might say there was nothing but obedience. As the Prologu~ of' m R. Carpentier, S.J., "Vers une th~ologie de la vie religieuse," in La vie religieuse darts l'Eglise du Christ (Bruges: Descl~e de Brouwer, 1964), pp. 65-71. m For these expressions, domestic and ]unctional, see J. Leclercq, The Religious Vocation (New York: Kenedy, 1955), pp. 134-5. the Rule states: "Hearken O my son, to the precept of your master, and incline the ear of your heart; willingly receive and faithfully fulfill the admonition of your loving Father, that you may return by the labor of obedience to Him from whom you had departed through the sloth of disobedience., so that renouncing your own will you will take Up the strong and bright weapons of obedience."~4 And again in Chapter 5 the Rule states: "Those who are impelled by the ardent desire of ascending to eternal life for that reason take the nar-row .way.n6t living by their own will or obeying their own desires and pleasures, they walk in accordance with the judgment and command of another; living in communities they desire to be ruled by an abbot." ~5 From the very beginning the Rule of St. Benedict speaks of the abbot who stands in the place of God. And after this it speaks of obedience, the first among the virtues, and of humility which begets obedience. Yet for all this emphasis on obedience, the Rule also indicates quite clearly its norm: the Rule itself. A very definite limitation was placed on the powers of the abbot, which is often forgotten. There was a sense in which the abbot had all the power, and there was another sense in which he had only that power given to him by the Rule. His mission was to make sure that the Rule was observed. But hd had no power to oblige any service not in accordance with the Rule. Moreover, Benedictine obedience was lived within the framework of the monastery. It was a kind of do-mestic obedience, to use an expression. It was obedience within the life of the family and was given to a superior who was always present. It was a hearkening to the voice of him who gave orders. It was an obedience that left what one was doing unfinished as soon as the voice made itself heard. Because it was domestic, Benedictine obedience was very profoundly human. In the monastery the relationship was that of person to person with the flexibility that is to be found in human relations. It did not have the more or less abstract character and regimentary appearance which it took on in later times due to its change in operation. This same interpersonal dimension of monastic or domestic obedience can be seen throughout Benedict's legislation as is evident from the following excerpts: Whenever any weighty matters are to be transacted in the monastery, let the abbot call together the whole community and make known the matter which is to be considered. Hav-ing heard the brethren's views let him weigh the matter with himself and do what he thinks best. It is for this reason that Prologue, Rule oI St. Benedict, § 1. Rule o] St. Benedict, Chapter 5. - 4. 4. ObedienCe VOLUME 25, 1966 165 REV1EWFOR RELigIOUS 166" we said that all should be called for counsel, because the Lord often reveals to the younger what is best. Let the brethren, however, give their advice with humble submission and let them not presume stubbornly to defend what seems right to them, for it must depend rather on the abbot's will so that all obey him in what he considers best. Bu~ as it becomes disciples to obey their master, so also it becomes the master' to dispose all things with prudence and justice. Therefore let all follow the Rule as their guide in everything, and let no one rashly depart from it . Let no one in the monastery follow the bent of his own heart, and let no one dare to dispute insolently with his abbot, either inside or outside the monastery. If any one dare do so, let" him be placed under the correction of the Rule . Let the abbot himself, however, do everything in the fear of the Lord, and out of reverence for the .Rule, knowing that beyond doubt he will have to give an account to God the most just Judge for all his rulings. If however, matters of'less importance having to do with the welfare of the monastery are to be treated of, let him use the counsel of the seniors only, as it is written: Do ~ill things with counsel, and thou shalt not. repent when thou hast done.~ From the moment when congregations or groups of men and women began to exercise apostolates and chari-table works that took them away from the immediacy of the monastery and the contemplative life, obedience began to. assume a different appearance. It became what we might call more functional in operation than do-mestic.: It began to center more and more around the beginnin~ of an action or task than around the actual manner in which it 'was to be carried out. We can say that it came into action when the course or activity was undertaken, leaving to the subject the manner in which it was to be carried out. The superior was free to fix the limits of the task but once the work was started, the religious was left free, at least to some extent, to follow his own initiative. Yet for all this personal initiative on the part of the subject, the entire work and not merely the task assigned was said to come under obedi-ence. I suppose that we find this practice of obedience rather clearly crystallized in the Jesuit approach to this element of religious life. Wishing to form men for service to the Church in all and every circumstance of its life and needs, Ignatius abandoned many forms and observances which were characteristic up to that time. In regard to obedience he attempted to give his fol-lowers a personal formation that would enable them to preserve their religious character and ideals without many of the external supports that were found in the monastic version of the religious life. His religious were to have such a strong character formation that they would be able to manage without any support, would undertake any responsibility, and would remain faithful ~ Rule of St. Benedict, Chapte~ 5 and 3. to their vocation under any and all circumstances by reason of the depth of their interior life. Yet they would be so trained in obedience that they could be en-trusted with or relieved of any function or activity at any given moment or sent to the ends of the earth with-out previous warning or explanation. As we can see, such obedience might seem to be less human to a certain extent, less interpersonal than that of the monastic version.2~ Yet it is not less radically detached. In fact, it is even more detached than that of the monastic type. For a Jesuit, ideally, can have no other attachment .than to the will of God and to His glory which is represented by an obedience the object of which is frequently that of undertaking rather serious responsibilities. He must be ready for every responsibility and yet at the same time be ready to give up without delay or discussion work to which he may have devoted, himself unreservedly for years. And quite recently Pope Pius XII asked them to continue to form their men in this same spirit of obedi-ence. 2s This form of functional obedience has been the state-ment of this practice of the religious life for most reli-gious communities since the arrival of the Jesuits. The only other development that has come on the scene in recent years is its statement or expression within the framework of secular institutes. Here a more free type of obedience is exercised, but basically it would seem to be merely an extension of the functional obedience which we have just described, From this it should be clear that evangelical obedience or religious obedience as well can be and has been em-bodied in different expressions or statements. These are or have been brought on by the demands of the Church peculiar to different epochs. Yet as we shall see later on in ~ Ignatius was quite understanding of his religious. When Father Nadal entered the Society at about the age of thirty-five Ignatius gave him a particularly pleasant room, had him dine with himself frequently, took him out walking, and chatted with him quite fre-quently. When. asked why, he answered that a temperament like Nadal's had to be treated with a soft touchl It is also recorded of him that he said on one occasion: "I have a great desire for a general indifference in all; and so presupposing obedience and ab-negation on the part o[ the subject, I find it very good to ]ollow his inclinations." When he wished to send one out to study or to a distant assignment or give him some rather heavy task he examined the person to find out what he was most inclined to; and then, if he found an obedient man, accommodated himself to his inclina-tions. See E. Polit, S.J., Per[ect Obedience (Westminster: Newman, 1947), p. 160. ~ Address to the General Congregation, 1957: "The form of gov-ernment in the Society is monarchical and is embodied in the de-cisions of a single superior" (The States oI PerIection, ed. G. Courtois [Westminster: Newman, 1962], p. 300). ÷ ÷ ÷ Obedience VOLUME 25, 1966 167 REVIEW FOR RELIGIOUS the article, for all these different expressions, in essence. and in its fundamental .outlines the practice of obedi-ence in all institutes of perfection remains the same. Its theology has in no wise changed.29 For all the cornerstone force, for all the excellence ~which the practice of. obedience has in the long tradition of the life of the counsels, there is no problem which present~ so many and so varied difficulties in our con-temporary religious life. I believe that if we were .to analyze the problem, trying to get at its roots or sources whence these difficulties come, we would find them to be several: the spirit of our times; certain trends in spiritu-ality, certain embodiments of authority and obedience,. and a misunderstanding of the theology of obedience. Each of these demands something of an explanation. Firstof all there is the "spirit of our times," or the civilization and historical epoch in which we live. This is characterized by an ever growing democratization of men and institutions. In such an environment the ideal that seems to be uppermost for many is that of "team. Work" or fraternal collaboration or a "democratic obedi-ence," in which if there is any authority whatsoever, this authority comes from the group in such a way that the leader more or less merely interpre~ or reflects the consensus or the mind of the group 'and acts as their spokesman .and is responsible before them. In fact, the idea that there can be an authority that comes from God rather than from the g~oup, an authority which-is superior to a group even though serving it and ordered to the common good, an authority that is not merely a servile instrument but the sign of ruling that is the power of the kingdom of God, an authority that is a service responsible primarily to God, all this is rather difficult for the youth coming to us today to under-stand. So Moreover, the spirituality of our day with its marvel-ous possession of a deeper psychological understanding of the workings of men and women, its recognition of ~Much of the current agitation regarding obedience and au-thority--- often generating more heat than light in our era of "stress writing"--is really an attempt to recover various aspects of this institution already found in previous embodiments; for exam, ple, (1) the dialogue" and communication ideal of Benedictine monasticism; (2) the functional ideal of the Society of Jesus; (3) the authority-service ideal of the New Testament. Bu( when any ~f these aspects is stressed (and the same is true of abnegation) so that it is seen outside of the total context of obedience-authority, it can cause a myopia which is disastrous to the overall picture. It is this exaggerated preoccupation with one or other element of obedience-authority out of due proportion that-is causing many of our problems today. .~Paul'VI, Address to the General Audience, July 14, 1965, NCWC Documentary News Service. man's intelligence, its cult of the dignity of the human person, its insistence on man's initiative and free re-sponse to God ir; facing the tasks of life, all this has set of[ without intending to, of course, a reaction against obedience and authority, at least for the moment, rather than a perfecting and balancing of it as originally in-tended. Again, a study of history shows quite clearly that down through the centuries there have been dit~erent .embodiments or statements of authority even within the Church. And this same study will show that some of the images of authority in history are not always faithful to its God-intended purpose and, therefore, not very felici-tous and certainly not to be clung to or defended,sl As a result of thes~facts and trends, the charge has been resounding for over ten years that obedience, espe-cially religious obedience, imperils the human dignity of the person, that it hampers or even goes counter to the development of human personality, that it stands be-tween him and God or interferes with his immediate and direct~relationship with God, that it creates weak and passive spirits not capable of meeting the chal-lenges of our times, that it affords a haven where persons afraid to face the world or assume responsibility can come to anchor. It is also argued that corpse-like obedi-ence is not even human, let alone religious. For human obedience should place all the capacities of man at the service of obedience. Consequently, it must be active and intelligent. While passive obedience (the kind so often reflected in the older ascetical writings usually intended for novices and contemplative religious) might be fitting for a very young child (although even this is questioned) since it is not yet capable of using its reason fully, the case of the adult is quite different. The latter's obedience must be mature, therefore, active and intelligent; otherwise it goes counter to the very nature of the human person. And so the plea has been raised again and again: more independence, initiative, and responsibility must be given to subjects. Efficiency can be achieved only when as much discretion and liberty as possible is left to sub-ordinate members. Professionals within the Church will do their best work in a situation where they have as much freedom and self-respect as possible. Thus, au-thority today must be exercised in a much more "fra- ~ Ibid.: "Experience and history offer us a unique picture of the images of authority which are not always faithful and not always happy ones. It is necessary to deepen the idea of the authority of the Church, to purify it of forms which are not essential to it (even if in given circumstances they we're legitimate, for example, temporal power) and to return to its original and Christian prin-ciple." Obedience VOLUME 25, 1966 169 + 4. 4. C. A. Schleck, REVIEW FOR RELIGIOUS 170 ternal,' sort of way, that is, in a way that is characterized by stable and purposeful involvement at.each level.32 It is because this has not been true enough in past years that we face a "crisis," not so much in regard to obedi-ence as rather in regard to authority today.3~ This is obviously only a very brief amalgam of the various ideas being circulated today. And what lends color and force to them is the fact that some of these things can and do happen and certainly have happened both in the Church and in religious communities even though they perhaps have happened elsewhere and are happening elsewhere in greater proportion. "Experience and history offer us images of authority which are not always faithful and are not always happy ones." a4 These gources of difficulty have given rise to still another, one more basic and fundamental and more crucial---the theological principles involved in the prac-tice of obedience. These are sometimes rather poorly misunderstood or distorted, not willingly or intentionally to be sure, but simply by over-preoccupation or concen-tration on some elements to the neglect of others. And one thing is certain--we are not allowed to exaggerate one element of a rather complex reality out of due proportion. If we do, we simply shift our error to an-other side. To avoid tilting at windmills we would do well to go back to the basic principles involved in the practice of obedience. This is necessary for both su-periors and subjects. On the one hand, religious obedi- =A. Greeley, "Fraternal Authority in the Church," Homiletic and Poztoral Review, v. 64 (1963-4), pp. 563-5. Some would go so far as to suggest a liberation from every form of juridical prescrip-tion by substituting the simple law of charity and reducing rules to an indispensable minimum. The problem is a minimum for what vocation and function in the Church? =As Father Gambari remarked: "Some think religious are less inclined to obey today. I do not think that this can be said without any qualification. There is a great generosity and spirit of sacrifice among them, and a deep desire to work for the good of their neighbor. But they do wish to obey with greater liberty, spon-taneity and intelligence. They are anxious to base their obedience on reason, not in the sense that they will obey only if the motives and scope of the command are reasonable but rather in the sense that the problem of obedience is seen in a little different light. In the past obedience was presented and practised with insistence on the negative aspect of self-renunciation or death to one's own will. Today we speak of obedience as perfecting the religious. Thus youth wish to seek in obedience the means of becoming associated to the action of God . Again it is true that religious wish Su-periors who do not only hold authority from God, but who know how to use it as God Himself does. It is this which lies at the basis of so much discussion of the following topics: obedience and formalism; obedience and liberty; authority and liberty; obedience and peisonality development; obedience and personal initiative and responsibility" (Proceedings o] 1958 Sisters" Institute o] Spirituality [Notre Dame: University of Notre Dame, 1959], pp. 137, 150-1). ~ Paul VI, Address to the General Audience, July 14, 1965. ence will be retarded in its spiritual effects to the degree that its theology is not known or is neglected. A superior cannot govern properly unless she understands why obedience confirmed by v6w enjoys the place it always has had in religious life. On the other~ hand, a religious subject will obey .constantly with spiritual profit to herself, the commufiity, and the Church and in an adult manner to the extent that she is convince~n all levels of her personality, intellectual, emotional, social and spiritualZ-of the reasons for the existence, practice, and importance of obedience in her state of life. The real question will then be seen to be not whether there is to be authority and obedience, but whether the cur-rent ways of exercising it are suited to the present condi-tion of the Church. As Pope Paul mentioned: "It is necessary to deepen the idea of authority in the Church, to purify it of forms which are not essential to it (even if in given circumstances they were legitimate, such as, for example temporal power) and to return it to its original and Christian principles." 35 ~ The danger in periods like our own where there is much questioning even to the point of a liberating disobedience is that the very foundations of an institu-tion will be weakened. Yet 'I believe that if we know how to read the designs of providence correctly, we can ~?egard this questioning as an invitation to advance and to grasp more firmly the foundations which might seem to be threatened and to use the very difficulties them-selves as an occasion to commit ourselves all the more profoundly to our own religious dedication. In this way both superiors and subjects will come out of these diffi-culties more deeply rooted and more fully developed. To live in the light it is usually necessary to pass through dark nights136 The treatment that I will follow in ,. approaching this problem or topic will be quite similar to that which was followed in regard to poverty and virginity: (1) obedi-ence in general; (2) what religious obedience adds to the practice of obedience in general; (3) the aims of religious obedience; (4) the qualities of religious obedience; (5) the fruits of religious obedience; and (6) some practical suggestions. The Virtue of Obedience in General The nature of obedience as a virtue might well be defined as follows: a natural or supernatural (dependi-ng upon its source and objective) disposition or bent or ~ Ibid, ~See J. Laplace, S.J., "Education to Obedience," in Religious Obedience ,and the Exercise o! Authority, "Donum Dei," v. 3 (Ottawa, Canada: Canadian Religious Conference, 1961), p. 68. (Hereafter this work will be cited as "Donum Dei" 3.) Obedience VOLUME'25, 1966 . 171. C. A. Schleck, REVIEW FOR RELIGIOUS inclination or, better still, per[ectant of the faculty of the will which disposes a person to habitually submit himseff or herself to another's decision in reference to ¯ those things or areas in which this other has authority or decision-making power over one.~7 For example, in civil or domestic matters, a mayor or a governor or a president or a father or a mother has authority and ~The idea of virtue occupies a central position in moral and spiritual theology. A virtue is a dynamism or perfectant which does not create some automatic reflex type of reaction in situations. This would diminish the moral tonality of the action. No, a virtue is a good perfectant or dynamism that is operalive. It gives" the capacity for a power of action to accomplish the maximum of what it can accomplish. It is an active quality or perfectant that disposes one to produce the maximum of what he can on the moral and spiritual level. A natural virtue is acquired by the repetition of interior acts of the intellect and the will and therefore demands human effort. It is marked by the following qualities: (1) It is a constant disposi-tion of person. The repetition of victory over the passional dynam-ism or the other faculties, the will for example, on the part of the intelligence and reason engenders in the person a certain mastery which nothing can destroy save a change in the will of the individ-ual. (2) It gives promptitude and facility in action. This is the effect of the perfect ordination and unification of the interior principles of action of man where each elemeut enjoys its proper role. The reason and the will command and direct, and the sensibility obeys their impulse making its own contribution. It does away with the internal dissension that could so"easily destroy its function. (3) It gives joy in action, a triumphant joy that issues from the creation of a personal perfection. (4) It is acquired by education, respecting the personality of the persoia concerned. (5) It very often requires thee help o[ another and of discipline. We must insist more on the necessity of education to natural virtue, for it is only the intense presence o~: these ~perfectants and dynamisms in our human per-sonality that will make possible and facilitate the exercise of the so-called infused virtues given with grace. Today there is an excess of personal[sin rather current. Under the pretext of respecting the personality o17 another one does not dare intervene in his moral formation, for to do so would be to impose constraints on him; there is rejected any and all discipline which would impose itself on him, this being prompted by the apparently liberal project of leaving free play to the spontaneity of the individual, of placing entire confidence in the personality of each one. What happens is that'one often abandons others, especially the young, to themselves and their inexperience. One leaves them to the winds of moral mal-formation, to a spiritual life that is rather superficial, subjected to incessant agitation and changes of sentiments that are without much real depth. So many of those advocating this type ol: new formation were just a few years back the most rigid of personalities. This in itself should make us a little cautiotis in regard to any wholesale adoption of this thinking. Education to virtue is a difficult task and a complex one. It exacts the employment of authority and a pro-found respect for those one is educating, much understanding and finesse, and a firm will. One must beware of abusing authority and ofa liberalism which neglects its use: Only intelligent and prudent love for the one being educated will permit the discovery of this formula. See S. Pinckaers, O.P., "La vertu est tout autre chose qu'uhe habitude," Nouvelle revue thdologique, v. 82 (1960), pp. 387- 403. decision-making power over those under him or her in relation to certain actions. Obedience, therefore, is a natural or supernatural perfectant of the will which makes a person prompt in fulfilling the decisions of the one entrusted with this duty and service. By its very ¯ nature, negatively speaking, it involves a surrender of one's will, in a sense, in a given area of action. It means submission to another and implies a risk. For it means the channeling of efforts and energies in the direction marked out by the one charged with the de-cision- making, and this could go contrary to one's per-sonal tastes.and inclinations. As a result the practice of obedience requires submission to the command of another, inability to exercise, independent choice con-trary to the command given; therefore, it implies an evident restriction of freedom in action. If we concentrate only on these negative implications (and necessary ones to be sure)of obedience, it would be easy for us to conclude that some of the objections mentioned above are correct. Obedience could be seen merely as an obstacle to .self-fulfillment, to personal de-velopment; it could be viewed as a violation of personal dignity, even perhaps a kind of profanation of the charismatic spirit which is in each one to lead him to his or her perfection. For this reason, it is all the more necessary to see the positive side of the virtue of obedi-ence, and that is that it is a free and voluntary giving or snrrender or submission of one's person (will) to the decision-making duty and service (command) of a.: su-perior or one charged with the common good. As such, it is an action very much in conformity with our human dignity and self-mastery and quite capable of leading to our self-fulfillment, especially when it is motivated cor-rectly by the spirit of love. The basis of obedience is the very structure of society which requires authority at the service of the com-munity or the common good. This is God-willed and God-intended. There exists no authority except from God.as As John Chrysostom explains this: "Does this mean that every ruler is appointed by God? I do not say that, for I am not dealing now with individual rulers but with authority itself. What I say is that it is the divine wisdom and not mere chance that has or-dained that there should be government, that some should command and others obey." 29 God has willed that in the plan of leading men back ,to Himself ulti-mately, some should be subject to others, not because of any superiority of talent necessarily, whether this be intellectual or spiritual or social or administrative, but ~ Rom 13:1. ~In Epist. ad Rom., c. 13, hom. 23, P.G., v. 60, col. 615. Obedience VOLUME 25, 1966 . A. SchlCec.$k.,~. REVIEW FOR RELIGIOUS merely because God has given one person authority or decision-making power over others, even though He may .have done 'this using very human means and per-sons and even political maneuvering to designate this person. Authority is not to be thought a~ lacking all control. Since it is the power to decide or command according to right reason, it must derive its obligatory force from the moral order which has God for its firgt source and final end. If it can oblige men in conscience it is only because it is intrinsically related with the authority of God and shares in it. By this principle the dignity of men is protected. "As men they are equal (and as Christians also, if they are such), but as superior and inferior they are not equal, they are not on the same plane. To one God has given the service of commanding in the realization of His will and to others He has given the service of obeying. When in fact men obey their lawfully constituted rulers when "they rightfully exercise their authority, it is not at all men they obey. "It is God," as Pope John pointed out, "the provident Creator of all things whom they rever-ence. through their obedience, since He has decreed that men's dealings with one another should be regu-lated, by an order which He Himsdf has established. And in showing this due reverence to God, we do not debase ourselves, but rather perfect and ennoble our-selves. For to serve God is to rule." 40 Since the right to command is required by the moral order and has its source in God, it follows that if au-thority (eVen civil) legislates for or allows anything that is contrar)~ to that order and therefore contrary to th~ will of God, neither the laws made nor the authoriza-tions granted can be binding on the consciences of the citizens, since we must obey God 'rather than men. If this were not so, then autho~:ity would break down com-pletely and would result in or be open to shameful abuse. The net result of this would be the degradation of the human person.41 Obedience, then, does not regard so much the persoh in authority as rather the authority of the person in charge. For obedience is given not so much to a per-son as rather to a norm or set of societal laws or rules or norms or constitutions which this authority is called upon to safeguard. Yet to a certain extent obedience is given also to a person, that is, to God who incarnates Himself in this' set, of expressions when they fulfill the definition of law: an ordinance of reason established for ~o Pacem in terris, America Press edition, § 50, p. 18; also, §§ 46-9, pp. 17-8. ~a Ibid., § 51, p. 18. the common good, promulgated by one who has rightful authority.42 From what we have seen, it. should be evident that the purpose of authority is the common good; in fact, this comes from the very etymology of the word. It is derived from the Latin word "augere" which means to increase or foster or enlarge. It is. of the very nature of anyone in authority to make decisions and move people about or command their wills but only in the interest of the common good. Thus, the motivating force behind one in authority cannot be merely the good of the individual member but rather the overall common good of the group or society over which he or she has charge. This end, of course, does not exclude the good of the individual either. Rather it includes it, since the indi-vidual pertains to the group as a part pertains to the whole. Authority exists for the sake of those over whom it is set. It is a service to God and to th~ community and to the individual member of this community. As Pope John mentioned: Indeed since the whole reason for the existence of civil authorities is the realization of the common good, it is clearly necessary that in pursuing this objective, they should respect its essential elements, and at the same time conform their laws to the needs of a given historical situation . For the common good is intimately bound up with human nature. It can never exist fully and completely unless its intimate nature and realization being what they are, the human person is taken into account.~ Authority is established to develop and lead to per-fection and fulfillment the self-respect of the group and of each individual member of the group, to impress upon the group as well as each individual member the per-sonality which is proper to it and to them, a personality which is determined by the end or purpose for which the society exists. It is not set up to be an opportunity to exercise a lordship or dominion, or to receive respect or reverence or service. It is a ministry unto unity, even while it fosters diversity. It can readily be seen that excessive severity or ri-gidity on the part of authority originates from a false idea. It comes most often from an over-estimation of oneself on the part of the one in authority, or from pedagogical incompetence, or from the inability to han-dle individual persons, or perhaps even from some sense of inferiority in the face of the subordinates one has ' to command. It is for one or more of these reasons that ~ This point would seem to have some relevance for women since modern psychology reveals that often they find it somewhat more difficult to abstract from the concrete person involved in superior-subject relationships. ~ Pacem in terris, §§ 54-5, pp. 19-20. ÷ ÷ ÷ Obedience VOLUME 25, 1966 175 ÷ ÷ ÷ C. A. SchCle.Sc.kC,. REVIEW FOR RELIGIOUS authority often ends up?by having to work at a distance from its subjects rather than in close collaboration with them and leadership of them; and in so doing it fails to accomplish the full perfection df the task that is assigned to it--the bringing out in the society and the individual members¯ of it the personality or the personalities that are proper to it.44 While ,the initial success of obedience rests on the wise and efficient Use of authority---on government ac-cording to reason rather than merely by will--still it can also be said that the ultimate success of this institu-tion and the realization of the common good rests upon the harmonious cooperation and collaboration of those who are subject to this authority. Individuals and inter-mediate groups are obliged to make their specific contri-butions to the common welfare. Thus, one of the chief consequences of this is that these individuals or groups must bring their own interests into harmony with the needs o] the community, and they must dispose of their goods and of their services as the legitimate authorities prescribe in.accord with the norms of justice and within the limits or, their competence.4~ It is on!y in that society or community in which each member consents to do his part, and all his part, and nothing but his part (that is, not interfering with others) that everything will be correctly done. Such is true of the workings of the human body, and.~such, is true of the' working of an orchestra. For only when each one executes faithfully what is on the sheet of music before him will the entire piece be a perfect success. If one of the members of the orchestra departs from the score, not harmony but cacophony and discord will result. While it is true that not all the parts o(the orchestra have equally exciting or exhilarating functions to play, .still each of them has to be performed correctly it the end ot the orchestra is going to be achieved. There are some per-sons who play a.ll the time, and there are 'others who play only an occasional note here and there throughout the entire piece. Yet it this occasional note, small as it is in comparison with the whole, is not played exactly when and where it is to be played, the overall beauty of the music would be marred. Granted it is not very enticing or alluring to have to count out measure after meas6re without doing anything active, still each mere-a By "personality" I mean the'harmonious development of all the human and supernatural qualities of a person in subordination to the common good, to God, the lesser good being subordinated to the greater good. So understood, there is no conflict between the personality and obedience. There will at times be need for re-nunciation by an individual or small group, but this will be asked for the common good. See "Donum Dei" 3, pp. 194-5. ~ Pacem in teriis, § 53, p. 19. ber of the orchestra knows that this inconvenience must be endured, since the concert is not merely for th~ players but for the audience listening to it. A similar thing is true in the case of any society. F6r the good of the society is attained only when those under authority perfectly fulfill the tasks and offices and duties to which they are assigned--and as human beings---and when authority learns to utilize the experience and training and talents of those it commands in reference to the community endeavor. Thus, the power of au-thority can be defined as a power of cooi:dination guaranteeing the unity of a communitary plurality;, but. only in proportion to the consciousness with which each member of the community lives his function will the unity actually be achieved.46 From this it should be clear that a true concept of obedience and its correlative authority is far from the limited distortion so often emphasized in "stress writ-ing" today. It is a positive force for the fulfillment of men and women, of persons, but within the sphere of community as well as within the sphere of their, private world. A community in which the members have the proper respect for those in authority and willingly and intelligently carry out their specific functions and roles must necessarily be one in which tranquility reigns.4~ Authentic obedience liberates a person once and for all from his personal instability, sentimentality, and blind passions. It is a free and voluntary option which leaves the spirit open and receptive to many values which pre-sent themselves. The person who never makes such a choice and who never commits himself is less open, less broad-minded than one who has anchored his life to an obedience, seeing his life in and through it as a building directed by God. Yet for all this, such a relationship~ obedience-authority---does involve a struggle, one that includes very painful aspects because it disturbs very deep desires in men who are not as yet totally harmonized and humanized by the power of Christ's redeeming grace. Religious Obedience: What It Adds to Obedience in General Today it is most important that we show that obedi-ence is universal in character and belongs to the very life of the Church. It is, therefore, not entirely correct to call it the virtue of the monk "or of the religious. For obedience in a sense is just as absolute and obligatory for the layman as for the monk or religious even though ~A. Paoli, "Obedience," Cross Currents, v. 15 (1965), pp. 284-5. ~J. Aumann, "Current Trends," Cross and Crown, v. 17 (1965), pp. 347-8. Obedience " VOLUME 25, '1966 177 4. C. A. Schleck, C.S.C. REVIEW FOR RELIGIOUS 178 there¯ are differences. This absoluteness of obedience even for the layman stems from the universal vocation of all who are baptized to holiness of life.48 Yet for all this we do find differences, in fact differences which serve to establish one in a different way of life within the Church. As Pope Paul mentioned in a recent allocution: It has seemed good to Us to recall here the priceless im-portance and necessary function of religious life; for this state of life which receives its distinctive character from profession of the evangelical counsels is a perfect way of life according to the example and teaching of Jesus Christ, especially since it is a state of life which keeps in view the constant growth of charity leading to final perfection. In other ways of life the specific ends, advantages, and functions, though legitimate in them- ¯ selves, are of a temporal character . Hence it follows that the profession of the evangelical vows is an augmentation of that consecration which is proper to baptism. It is a kind of special consecration which perfects the former one inasmuch as by it the follower of Christ totally commits and dedicates himself to God, thereby making his entire life a service to God alone.'~ When we come to determine these differences more precisely we would find them to be especially three: (1) it extends the practice of obedience; (2) it changes the end or, perhaps better, affects the end for which one obeys; and (3) it places us in a more direct contact with the will of God, than does life outside religion (this has to be understood cautiously). First, religious obedience extends the control of Church authority over the person who freely and voluntarily enters a religious society. For by entering, a woman freely, and let us hope joyfully, gives to the persons of her superiors and their decision-making power even that legitimate freedom of action and movement with regard to time and exterior lif~ which she enjoyed in the world. Consequently, the obligation or the moral imperative of the virtue of obedience is extended also ,s Paul VII Magno gaudio affecti, May 23, 1964; English trans-lation, REVIEW FOR RELIGIOUS, V. 23 (1964), p. 699. But especially see the Constitution on the Church of Vatican Council II, Chapter 5 (English translation, REVIEW FO~ RELIGIOUS, V. 24 [1965], pp. 707-- ~ Paul VI, Magno gaudio affecti, as cited in the preceding foot-note. This difference is also indicated in the Constitution on the Church: "Since it is necessary thfft His followers should always imi-tate and give testimony to this charity and humility of Christ, the Church rejoices that there are to be found within her many men and women who closely follow and clearly show forth the self-emptying of the Savior, doing this by assuming poverty in the spirit of the freedom of the children of God and by renouncing their own wills. For the sake o[ God and with respect to what pertains to per-fection they make themselves subject to a man, going beyond the measure o[ what is commanded in order to be more lully con]ormed to the obedient Christ" (Chapter 5; REVIEW FOR RELIGIOUS. v. 24 [1965], pp. 712-3). to meet these new acts which religious authority can now command according to the norms of the particular society or community involved. For as we mentioned above, a religious vows or promises obedience primarily to God within the framework of a society and its particu-lar or peculiar norm of life rather than to a person, even though the two ~ire in a sense identified whenever the person in authority commands according to the norm. In fact, it is this very extension of obedience which makes religious commitment today the difficult thing that it is for so many young girls. As Pius XII remarked in an address to the International Congress for the States of Perfection in 1950: If the number of candidates wishing to enter the enclosed gardens of the religious life is diminishing, especially among young women, the reason very frequently is that they find it difficult to divest themselves of their own judgment and sur-render their [reedom o[ action, as the very nature of the vow of obedience demands. Indeed some praise as the real peak of moral perfection, not the surrender of liberty for the sake of the love of Christ, but the curbing of such surrender. The norm to be preferred in the formation of a just and holy person would seem to be this: restrict liberty only where necessary; otherwise, give liberty free rein as far as possible. We by-pass the question whether this new foundation on which some are trying to build the edifice of sanctity will be as effective and as solid in supporting and augmenting the apostolic work of the Church as was the one which through fifteen hundred years has been provided by that ancient rule of obedience undertaken for the love of Christ. What is now of supreme importance is to examine this proposal thoroughly to disclose what lies concealed beneath the surface. This opinion, if care-fully considered not only fails to appreciate the nature of the evangelical counsel but it somehow twists it to a meaning in accord with its theory. No one is obliged to choose for himself the counsel of perfect obedience, which essentially is a rule of life whereby one surrenders the control of his own will. No one, we repeat, be it an individual or a group. They can if they wish conform to this new rule. But words must be under-stood and accepted according to .their obvious meaning, and if this norm is compared with the vow of obedience it surely does not possess the same supreme value, nor is it an adequate expression of the wonderful example recorded in Holy Scrip-ture: "He humbled Himself becoming obedient unto death." ~0 He therefore is himself deceived and deceives others who forgetting the propensities of the soul and the inspiration of divine grace, offers as a guide to one seeking advice about en-tering the religious state only that new norm. Hence if it is clear that the voice of God is calling someone to the heights of evangelical perfection without any hesitation he should be invited for the attainment of this lofty purpose to offer freely the sacrifice of his liberty as the vow of obedience demands, that vow, We proclaim, which the Church has through so many centuries weighed, has put to the test, has properly delineated and has approved. Let no one against his will be compelled to Phil 2:8. ÷ ÷ ÷ ObedienCe VOLUME 25, 1966 1'/9 ÷ ÷ C. A. $chleck, C.$.C. REVIEW,FOR REL]G|OU$ 180 this self-consecration; but if he does will it, let no one counsel him against it; above all let no one hold him bacL= Moreover, the end to Which the superiors of a re-ligious community are to lead the one presenting her-self to it is not merely a natural end, such as is true at least proximately of a natural society. The first or pri-mary role and duty of religious superiors is to lead their members or subordinates to intimate communion and union wiih God through the perfection of love or charity by way o~ personal assimilation and expression. No human society has this as its direct and primary end, whereas a religious society does not exist and can-not exist except ~or this purpose.~2 Thus the primary end of religious communities is to lead their members to "seek God solely and before anything else," 53 and this by the profession of the vows, especially that of obedience which is the most important and which in a sense in-cludes the others since we vow obedience to the consti-tutions which include the practice of the other two vows. And finally, religious obedience puts a subject into more direct and immediate contact with the will of God than any other framework of life. This was certainly the thought of Benedictine monasticism which regarded the abbot as the one who took the place of God ~or the monk so long as the abbot commanded according to the norms of the monastic community. And it also seems to be the normally accepted thinking of the magister-ium. In speaking to major superiors in 1958, Plus XII pointed out the place which religious superiors have in regard to the government of the Church: Beloved sons who by the suave designs of God's providence have been placed in .command of your members engaged in the quest of perfection, gathered as you are in Our presence, it is with uncommon joy that We salute you in the name of the Lord, as men chosen to be associated with Us--and in no mean capacity--in Our apostolic office. For as We said a few years ago in speaking to your members at the first General Congress of the States of Perfection, the religious state "has its existence and strength from its intimate connection with the end of the Church herself, which is to lead men to the attainment of holiness." And the Church, the Spouse of Christ, would not fully correspond to His will, nor would the eyes of men be raised to her in hope as to a "standard set up unto the nations" if there were not found in her some who, more by example than by word, are especially resplendent with the beauty of the Gospel. In this department of Our work, therefore, beloved Sons, We have taken you as associates of Our supreme o~ce, either directly by delegating to you through the Code of Canon ~ Canon Law Digest for Religious, v. 1 (Milwaukee: Bruce, 1964), pp. 91-2. ~ See footnote 49. The specific end of marriage is not.perfection or charity, at least so it would seem from this statement. ~ See Vatican Council II, Decree on Adaptation and Renewal of the Religious Lile, nos. 5--6; NCWC Documentary Service. Law some share of Our supreme jurisdiction, or by laying the foundations of your so-called "dominative power" by Our ap-proval of your rules and Constitutions. And so We have it very much at heart that you should exercise this authority of yours according to Our mind and that of the Church. It is with clear vision and turning neither to right nor to the left that Superiors should lead their subjects securely to eternal life by the safe way of truth, with firm leadership and if necessary with a strong hand. To quote the patriarch of those who, in the Western world, str~ve for evangehcal perfectmn: The A hot should neither teach nor establish nor command anything that is outside the teaching of the Lord.''~ It is because religious superiors in some way share in ecclesiastical authority that when they command in keeping with the norms of this authority they place us in contact with the will of God. This is why Pius had also a year previously rejected the argument against re-ligious obedience drawn from the alleged fact that the dependence of a religious upon his superior was con-trary to the supreme and direct dominion of God over conscience: To insist that a man depend on another even as to his personal life and activity--is not this to confer on the superior prerogatives which belong onl)~ to God? The Church has never defended nor approved such a contention. She regards obedi-ence as a means of leading man to God. Since the motive which inspires it is union with God and since the final aim of obedi-ence is growth in charity, the superior is by no means an obstacle standing between God and the subject and arrogating to himself the homage which is directed only to God. The superior can command only in the name of God and in virtue of the powers entrusted to him, and the subject is bound to obey only for the love of Christ, not for any motives of human advantage or convenience--and much less by mere constraint. Thus he will preserve even in the most complete submission the eager joy of renewing each day concretely his total consecration to the one supreme Master . Let us first recall the words of our Savior: "Come to me all you who labor and are burdened, and I will refresh you . Learn of me because I am meek and humble of heart, and you shall find rest for your souls." ~ If our Lord thus invites men to take up His yoke, it is to teach them that beyond mere legal observance, which easily be-comes burdensome and hard to bear, they are to discover the meaning of true submission and Christian humility. Far [rom offending the dignity of one who submits, this will give him in-terior liberty and show him how to accept his state of subjec-tion, not as a constraint from without, but as a surrender of himself into the hands of God, whose will is expressed through the visible authority of those whose mission it is to command. The Superior for his part will use his powers in the same evangelical spirit: "He that is the greater among you, let him become the younger; and he that is leader as he that serves." ~ From this it should be clear that the superior has as ~ Allocution to Major Superiors, February 11, 1958; Canon Law Digest ]or Religious, v. 1, pp. 194-5. ~ Mt 11:28-9. ~Lk 22:26. See also the Address to the States o] Per]ection, December 9, 1957; Canon Law Digest for Religious, v. 1, pp. 132, 130. 4" 4" 4" Obedience VOLUME 25, 1"966' ' 181 REVIEW FOR RELIGIOUS her function the apostolic duty of mediating God's will to human minds. It is because she is the instrument whom God uses to make known His will to the sub-ject that she has the duty to listen to God herself, to seek the will of God and the directives of the Spirit in regard to the subject, even using the subject's communi-cation to her in seeking this out. If the subject is ex-pected to see Christ in her superior, then the superior also is expected to see Christ in the subject, for she is a member of the Body of Christ. As Christians they are equal, and it is possible for the subject to receive cer-tain lights and directives from the Holy Spirit.5~ Yet even these are subject to the final decision of those in authority when authority acts within its powers. Con-sequently, it is the duty of the subject to accept the fact that when authority has issued a command, it has also been listening to God's word and is not merely issuing a command for the exercise of power. With all this in mind it should be quite easy to grasp the statement that in a way the problem of obedience is simpler for the subject than for the superior. As far as the subject is concerned, obedience enjoys a kind of infallibility, such that the subject is never wrong in obeying when the superior operates within the limits of her powers. This, of course, has to be understood cor-rectly. A distinction must be made between the proxi-mate end and the remote end of a law. It is quite possible that in reference to the proximate end, the de-cision of the superior is not always the best. Yet with regard to the remote or ultimate end, this decision trans-mits infalliblY the will of God and the subject cannot make any mistake in obeying it. In giving a command or making a decision it is the general policy of superiors to be pursuing a proximate end or an immediate and definite purpose. A superior for example may give a, sub-ject a directive aimed at helping the subject improve in some area of her teaching or nursing. In such matters it is quite possible for the superior to make a mistake. ¯ She can tell the subject to take a certain kind of exercise and the subject incapacitates herself from doing ttiis. In regard to this, then, the immediate or proximate end, the superior can be quite fallible. But we can also con-sider the superior's decision in relation to its remote li:'l; end: to reveal to the subject the will of God in her re-gard, And this particular will of God is merely a part o[ the total plan of divine providence and government of mankind. ~We have a rather darkened and limited intellect and our range of vision is quite small. Thus we could very mVatican Council II, Constitution on the Church, Chapter 2, n. 12; R~vmw FOR RELmIOUS, V. 24 (1965), pp. 677-8. easily be mistaken when we pass judgment on some event or other. We can look at it as a failure when in reality it has many further nuances. We must remember that the total plan of God is a supremely harmonious one in which every detail is wisely provided for, willed or permitted by God. We see only a part of the overall plan and may easily think that talents and so on are quite wasted. Yet from God's viewpoint everything is quite clear and well ordered, and every detail is ac-cording to His plan. Thus an action decided on by a superior may very well result in failure on the human plane. In relation to its ultimate end, however,, it is willed or permitted, by God. Thus what seems a failure to our human shortsightedness is really a part of the great harmonious plan of God. And in this long-range view the apparent failure which contributes to the har-mony of the overall design is really a success. Thus the subject, failing according to our human approach and view through her obedience, is always fulfilling the authentic will of God. She contributes to the realization of the total divine plan and therefore cannot make a mistake. Her union with the divine will is infallible, in this sense. This does not mean that the superior cannot make a mistake in commanding or deciding. Far from it. It is possible in commanding or deciding that the stiperior gives evidence of incompetence, or ignorance, or pre-cipitation, or anger, even of malice. And we cannot pos-sibly consider any of these virtuous actions. It can be from the superior's point of view a mistake and even a sin, even a grave sin. But unless the superior commands a sinful action, the duty of the subject is to obey.as Thus the principle that we have been attempting to show still holds. The subject enjoys a kind of infallibility in the practice of obedience, which the superior does not necessarily enjoy. It is the great St. Teresa who was so convinced of this that she wrote: "Suppose the confes-sor makes a mistake, the safest way for a religious is to follow his direction exactly, even .though an angel of the Lord may have spoken to her (indicating a different direction). For our Lord will either enlighten his min, ister or arrange matters in such a way that this soul will not fail in obeying." 59 It is precisely the role of the vow of obedience to permit us to conform our will to God's in our least actions and at every moment of our ~sI shall clarify this at greater length when speaking .of the qualities of obedience. ~ Book o] Foundations in The Complete Works of St. Teresa of Avila, ed. E. Allison: Peers, vo 3 (New York: Sheed and Ward, 1951), p. 42. For a more complete treatment of this note of infallibility in obedience, see R. Morency, S.J., "The Ex~rcise of Authority in the Light of Present-Day Problems," "Donum Dei" 3, pp. 172-4. ÷ + ÷ VOLUME 25,. 1956 ]83 4. 4. + REV[EW FOR REL]G]OU5 life. In obeying, in fulfilling what is demanded by rule and constitutions and by superiors, the religious has the certainty (in faith, of course, as we shall see) of dbing exactly what God wants her to do at each moment of her life. By obedience she conforms her will to God's. What we have been discussing is based on the fol-lowing considerations. Christian thought has always recognized in ecclesiastical leaders the representatives of Christ. Yet we are not to .feel that the decisions of those in authority on any particular point are identical with the direct revelation of God's designs. Nor are we to conclude that the dedisions of those in authority are identical with those which Christ Himself. would make in simil~tr circumstances. (This would be to push the "mystique" of obedience beyond its limits.) The mem-bers of communities who are in authority are secondary causes and remain so.'Zhey act with such intelligence and competence and skill as God has given them or as they may have acquired with His talents and grace. He does not transform their imperfections and weaknesses into ggod qualities. It is true of course that He does compensate~ for them, but this is different. Yet it is in spite of these insufficiencies whether hidden or obvious that Christ continues to govern His Church through such agents. It is through them that He works out His plan of redemption. The true concept of obedience does not consist in believing that every decision imposed by those in au-thority is the only possible one in the circumstances, or the best in the absolute sense. The Church's infallibility is involved only in the order of the magisterium and not at all in the purely jurisdictional order. No doubt, of course, the Holy Spirit assists those in authority to pre-ser~, e them from making blunders in the exercise of their power. But the Holy Spirit has never promised to guaran-tee them against every blunder in the sphere of govern-ment. The possibility of erroneous decisions will always be with the Church (like certain of its other marksl). But one thing remains certain; nothing can shake it, not even the possibility of error: God wants us to obey His delegates when they give legitimate orders. The Son of God made the Church His Body; and He decreed that the obedience which began in the Head should con-tinue in the Body, such that obedience is integrated with the Church's very existence. It is a vital law in the Body of Christ. Yet for all-this our Lord did not prom-ise His ministers, governing or teaching, all the human talents that might be necessary for a task which is ut-terly beyond, them. He sought the leaders and' teachers of His early Church on the Lake of Gennesaret not in the schools or in the council chambers of kings. And the same is true today. Not all the popes are the most wise and clever or learned, or even saints. Thus the real is-sue in religious obedience will always be in the spiritual order. The point at issue is simply this, that we must re-member in our own lives the words of the Lord: He who hears you hears me. And when He uttered these words, He knew what sort of men His own disciples were; he knew the level of their training and of their intelligence; even the limits of their generosity. Yet He still said:~ "He who hears you hears me and Him who sent me,. my Father," s0 From all this it follows that until the subject comes to.see in her superior the authority of the Master, there can be no real living religious obedience that is truly supernatural. 'For the subject is asked to see the presence of Christ and His directive providence whenever the su-perior commands her to fulfill the constitutions or rules or the laws which she has voluntarily and freely taken upon herself. We can go so far as to say that if Christ Himself. were to appear at the moment a. religious su-perior is giving us a command, He Himself would either give this same command or permit it to be given for some greater good He has in mind. By entering a reli-gious community one voluntarily enters upon a training program by which she is enabled to tend to the perfec-tion of cha~:ity. She enters what Benedict called the school of the Lord's service. And like a,ny0ne in any school, she has to be taught and instructed and exer-cised to attain the end for which she entered. And that demands being placed under a master or leader, at le'ast as far as those things which pertain to the religious life. are concerned. And while this process of learning may one day be terminated, such fhat the le~ider can no longer teach the religious who may be older and moie experienced than she in religion, still the exercising of one in obedience will always be necessary so that the habitual inclination to obey will not become rusty for want of practice and exercise. The ,dims of "Religious Obedience Proceeding to the aims of religious obedience we find them to be four: (1) it cuts away solicitude; (2) it di-rects us to the fullness of charity; (3) it enables us" to ful~ fill a sacramental mission in the Church; and (4) it effects a community of service for the Body of Christ. The first aim of religious obedience is somewhat .nega-tive in tone. You are all familiar with it. It attempts to cut away the constant solicitude as to .what we should do, where we should live, and how we should direct our ® See A. de Bovis, S.J., The Church:" Christ's Mystery and Sa~ra. rnent (New York: Hawthorn, 1961), pp. 123-4. Obed~,nce VOLUME 25, 1966 + + + C. A. SchCle.Sc.kC,. REVIEW:FOR RELIGIOUS 186 lives. This we do by placing our lives in the hands of another or others who represent for us God. The ab-negation of self which is involved in 0bedi~nce is quite well defined in such a practice. As the recent decree on adaptation and renewal in the religious life has it: In professing obedience religious offer the full surrender of their own will as a sacrifice of themselves to God and so are united permanently and securely to God's salvific will. After the example of Jesus Cliristwho came to do the will of the Father, an d "assumi-ng the nature of a slave" learned obedience in the school of suffering, religious under the motion of the Holy Spirit subject themselves in faith to their superiors who hold the place of God.°1 While abnegation is involved in all obedience, in reli-gious obedience it becomes a constant and permanent dynamic and not something that is exercised only from time to time.Indeed, from a negative viewpoint, it is this constant and complete renunciation of our own will in preference to that of another wherein we find. our sanctity and wherein we find a holocaustal offering of our wills to God rather than a mere sacrificial offering of them to Him. That is why Christ in laying down the injunction for tile highest sanctity and perfection very frankly and openly said "He who would be my disciple must deny himself." 62 Without this personal abnega-tion there can be no sanctity which patterns itself after that of our Lord, that is, there is no sanctity which can call itself fully Christian. If we are to derive from reli- . gious obedience all of its fruit in the way of renuncia-tion of our own .wills, then we must subject them to the concrete will or wills of those superiors who are placed over us to mediate to us the will of God in our regard. From this it should be clear that religious obedience is established on the obedience of Christ, the following of Christ, which attained its full measure in the sacrifice of the Cross. If the religious consecration is derived from the consecration of Christ to the work of redemption, the vow of obedience has its source in the redemptive obedience of Christ. Therefore it is entirely insufficient to justify the vow of obedience by making exclusive ap-peal to the need for one authority for the organization of a life in community or for the carrying out of an ~postolate. This would be to make the mistake of con-side. ring religious obedience as merely a vehicle for apostolic activity. This notion of obedience as ordering us for community action is indeed a necessary part of religious obedience, especially in an active community, but the vow does not have for its exclusive object or Vatican II, Decree on Adaptation. Lk 9:23. end the development of obedience under the title of a purely social virtue such as is true of Marxist com-munism. It has for one of its properly religious values the task and aim of assimilating the life of the religious to that of Christ, to make pass into the person the fundamental attitude of the Redeemer. And as such it is meant to lead to the personal sanctification of the one who enters upon this way of life.°8 A second aim of religious obedience and one much more positive than the preceding is its close connection with the religious' growth in charity. We mentioned above that the practice of religious obedience differs from that of obedience practiced in a civil or natural society in that it puts us into more immediate contact with the will of God than does the latter. It is meant to bring about the perfect "unum velle" and the perfect "unum nolle" of our wills with that of Christ. For to love God is not merely to surrender or give up some-thing of our own will. It is to adhere positively and firmly to the will of the one we love~ It is to transform the willing of ourselves into that of the person we love. The more constant and actual this union of wills be-comes~: the more actual and constant does our love for this person become. And to love God means to do what He desires; it is to obey. The gospel makes this quite clear.64 That is why obedience in a religious commu-nity, which reaches to every action of a person's life, contributes so efficaciously to bring about the perfect union of wills which is the goal of the Christian life and in which Christian perfection consists. This is, as we know, Christian perfection, a union of Jove or charity or agapd, or a union in love, charity, and agapd. It is quite important that your religious understand this connection. As we have seen above, often in the order transmitted to us by superiors there'is an apparent lack of logic which at times might even seem to contradict a profound personal obedience (it goes against my con-science!). This difficulty can only be solved with love, a love that transmits and a love that accepts. The problem of obedience cannot ever be resolved in exact terms; it is more an intuition than the result of a logical proc-ess. We must frequently offer ourselves without seeing the result of our actions. This we can do only if we discover the relationship of love in obedience. It is love which provides the special intuition which makes it pos-sible [or both the one who obeys and the one who com-mands to arrive at the conclusion: I know that I can ~ See J. Galot, S.J., "R~demption et vie religieuse," in La vie re-ligieuse dans l'Eglise du Christ, p. 109. ~ Paoli, "Obedience," p. 278; Mt 22:37--40; Rom 13:I0; Gal 5:14; Jn 14:21; 15:10; 1 Jn 2:5; 3:24; 5:3. + + + Obedience VOLUME'25, 1~66 187 ÷ ÷ C. A. SchCle.Sc.kC,. REVIEW FOR RELIGIOUS 188 trust myself to her or, more exactly, to Him, We will abandon ourselves entirely to a person and to his will once we feel that his will needs no justification because we love the person. We do what he wishes because it pleases him, and all that pleases him gives us joy because we love him.65 If this is ever true, it is certainly true when the other person involved is God. Obedience when understood in this light is the supreme instrument o[ charity; and once this is truly accepted by a religious, then her obedience is not going to be merely something that pertains to one of the virtues connected with jus-tice, or'a rendering of what she owes to someone or to a community because of her having surrendered herself to it. No, her obedience will go and was meant to go beyond this. It was intended to allow her to submit her-self to the direction of another, God, not merely because she considers Him to be the commander of her life but because He is one whom she has chosen as her Spouse,. because He is one whom she loves, because He is one With whom she has entered into a marital relationship of the spirit. Thus obedience, especially in the case of the religious sister should become an occasion for her pure love for Christ her Spouse and, as such, should realize the most perfect submission possible to another, one that ends in the ecstasy of one will in that of an-other, or of the person loving in the person of the be-loved." It is only when and where a religious sister has made this her idea and ideal of obedience that it be-comes not just a means of arriving at the perfection of charity but also a concrete way in which she can show or express, sacramentalize the love of charity or agapd which, she has toward Christ. Obedience becomes a sign of charity, an act by which she adheres to the will of one whom she loves, as a bride adheres to the will and the desires and good pleasure of her husband. Unless this love enters into her practice of obediehce it can easily remain sterile or, if having sprung up, die or wither. And the grain of wheat which fell into the ground at the time of profession never really does die, as Christ uses this figure. Rather, it remains alone and never does produce the fruit which it should and which it was meant to produce by the sower who placed the seed of vocation in her heart rather than in that of someone else. Still a third aim of religious obedience is that it be sacramental, that is, that it propose to us in visible form some extremely important truth of salvation. This was true in the case of Christ who is the sacrament of God's encounter with man and man's encounter with Paoli, "Obedience," pp. 287-8. k God. In Christ not only were God and His love for man revealed, but God also showed us in Him what it is for man to commit himself unconditionally to God the invisible Father. It was only upon His rising from the dead, because of the love and obedience of His life, that the Father established Him in power, or absolutely as Christ, the sender of the Spirit. In the Church also, the extension of Christ on earth, or the earthly body of Christ, it is in the word of obedience that God's will becomes manifest to us. This is why to a certain extent in the case of religious obedience, the word of.obedience is sacramental. It is not so much a word about some-thing as rather the sign under which God's saving will in Christ makes itself present for us here and now within our history. It is in and through obedience, through the word of authority that God's saving reality can address itself to spiritual persons, calling on them for the free obedience of faith and trusting surrender of love. Sal-vation becomes present to religious in the word of obedi-ence, a word which calls for a free personal assent. 'Christ's going out from the Father into the world, a world at enmity with God because of its sins, receives a commission to bear witness to mankind's dependence and need for even more dependence upon God. Only when He had lived His Sonship through to the very end in total obedience to the Father even to the death of the Cross was His divine Sonship fully revealed. Thus it was through His human life that the abiding expression of the Son's obedience to the Father became visibly ex-pressed, and it was His death itself that was the supreme expression or epiphany of His religious surrender to the Father. This self-giving in the way of obedience through self-dispossession is the very essence of the religious com-mitment in the service of God.6~ Thus the practice of obedience as a community affair and as a personal affair is intended to be a constant and visible reminder to all who see religious that all men, all creatures will have true joy only by remaining in a continuous and permanent state of complete and entire dependence on God, a state in which the love of a creature is constantly responding to the love of the Creator, or in the case of religious women a state of de-pendence in which the love of a bride is constantly re-sponding to the love and entreaties of her husband. Man has need of this image since the relationship of man-kind with God is feminine as Scripture so often points out. This sacramentalism of obedience has been very clearly shown by St. Paul in referring to Christian mar-riage: "You married women must subordinate your- ~ Schillebeeckx, Christ the Sacrament, pp. 18--9, 28. ÷ ÷ ÷ Obedience VOLUME 25, 1966 189 4. 4. C,. A. $chleck, ~.$.C. REVIEW,'FOR RELIGIOUS 190 selves to your husbands as to the Lord. For a husband is the head of his wife just as Christ is the head of :the Church which :is his Body and is saved by Him. Just as the Church is in subjection to Christ, so married women must be in everything subject to their hus-bands." a~ As we mentioned when speaking of virginity, the marriage of the virgin.with Christ is the prototype or the model or exemplar of that existing between husband and wife. Thus the submission and obedience of the virgin of Christ to her Lord is to be the model or sacra-ment for all Christian men and women and also for the whole body of redeemed and unredeemed mankind, since this is called to relationship with Christ as His body-person, as His immaculate spouse, wedded to Him 'forever in undying love and submission or surrender, as He is to His Father, Thus there is a sacramental reality attached to the religious obedience of the woman that is not present in the case of the man. And it is this very ¯ modification which can make the practice of obedience something powerful and attractive. And it is this sacra-mental purpose of obedience that meets the need of the Church today. For it is more important than ever to show that obedience is universal in character ~and be-longs to the very, life of the Church. Religious life is not just an "extra, with regard to the Christian life; it is its mOSt~ striking .visible manifestation. Obedience brings to it the completion of our baptismal faith or perfects the consecration proper-to baptism,as If religious life and particularly obedience are to be truly a manifestation of the Christian. life in its perfection, then they must be truly radiant, .truly perfect. Only then~ will they serve their purpose for .existence in the Church; only then wil! they be 'truly alive and dynamic in the Church.a9 It is because of this sacramental aspect of obedience in ~ Eph 5:22 ft. ~ "Thus the profession of the evangelical counsels is a super-addition to that consecration which is proper to baptism. It is in-deed a special consecration which perfects the former oue,.iuasmuch as by it the follower ~f Christ totally commits himself and dedi-cates himself to God; thereby making his entire life a service to God alone" (Paul VI, Magno gaudio a~ecti; REVIEW VOR RI~LXGIOUS, V. 25 [1964], pp. 699-700). See also the Constitution on the Church, Chap-ter 6, n. 44; REVIEW VOR R~LIclous, v. 24 (1965), pp. 714-5; and J. Laplace, ':Education to Obedience," pp. 68-9. ~.This note of "sacramentality" should be seriously considered in all changes and adaptations. It is said that regularity weighs much less on young religious today than ever before. Remarks about re-ligious exercises are rather disparaging. They are considered quite out-of-date or naive~most probably because the values of these things have not been clearly presented. As one author remarks: "It is quite evident that we are suffering from a very evident lack of clear principles presenting valueJ behind certain religious exercises and regularity." We know that when values are not seen neither are the exercises. See M. Belanger, O.M.L, "Donum Dei" 3, pp: 106-7. religion that those who obey should obey as though they were obeying Christ or as the New Testament has it, "as to the Lord." 70 Those who are obeyed shot~ld find the pattern of their conduct in the love and care of Christ, and they must also remember that they in tLirn owe obedience to Christ also. It is in this way that subordination will be met by love and concern. To un-derstand the aims of obedience thus far discussed in this light would seem tocorrectly place obedience in our striving after the perfection of charity. It would give to both superiors and to subjects their respective roles and attitudes and mentalities towards this practice: It points out that the first and chief concern of all superiors, es-pecially major, is the. leading of their subjects to inti-mate union with God. Their primary duty is not the un-raveling of the material and °temporal and financial difficulties of their office nor the successful carrying out of the external apostolates and activities entrusted to the congregation or order. It is to "lead their subjects to God. It is only to the extent that they fulfill this duty that they are making their greatest contribution and gift to God, to the Church, and to their own religious family. To destroy or forget this role of the superior in a religious community is to destroy the [amily atmos-phere that God intended to characterize every religious society. For a superior can too easily become a purely juridical figure or image, one who gives out permis-sions of one kind or another or one who is merely an ad-ministrator, one who organizes the community's work and policies. And then she very quickly loses her primary role, that of being a mother to those of her daughters whom God's providence has placed under her direction so that they might be helped to the perfection of char-ity by reason of her having been in labor until Ghrist was formed in them. It is only when authority is sus-tained by love that it becomes authority in the real and true sense of the word. For only then can it look to God and to the love of God as its real foundation. For His authority is always ultimately a loving authority,~ even when it punishes or corrects.71 It is true that you can say that your religious when taking vows knew that a great sacrifice would be expected of them, the re-nunciation of their wills, their families, the happiness of marriage, and the intimacy of a family and horiae. But all this is a sacrifice, and your own religious because they are usually among the most high-souled and gen-erous women in the Church feel it most keenly. It is most impo.rtant that this element of love be inserted into Eph 5:22. The States o] Per[ection, p. 324. + + + Obedience VOLUME 25, 1966 ]91 th~ exercise of authority in your-case; for as Pius XII re-marked once in speaking to superiors of religious com-munities of~women: It is no doubt true as psychology affirms that the woman in-vested with authority does not succeed as easily as a man in finding the exact formula for combining strictness with kindness and establishing the balance between them. That is an added reason for cultivating your .motherly sentiments.7' Where this spirit is present, you can be assured that the overall characteristic note of religious discipline and" obedience will be found both in the individual houses as well as in the community at large filial confidence and family warmth. It is this :spirit which includes com-plete embracing of rules and customs that lessens your own burdens and is so, conducive both to your own most ardent desires as well as those of your ~eligious the personal and corporate sanctification of all the members. You will always find that where there is mu-tu~ il conviction of'good will, a true family spirit in which.the authority of those in charge is respected and the needs and the different temperaments of those working with those in charge are taken into considera-tion is always present. And it is only this presence that can make of an individual house or an entire com-munity what it was meant to be in the sight of the en-tire Church and world: a training ground and a proving C. A. Schleck, REVIEW FOR RELIGIOUS ra Address to Mothers General, 1952; The States of Perfection, p. 217. When I speak of a mother-daughter relationship, I am not advocating a type of relationship that begets or retains an emo-tional infantilism. This has been defined as "a persistence of re-sponses in an adult that indicates a manner of coping with needs and reacting in a way that corresponds to the psychological attitude or modality of childhood" (M. Oraison, Illusion and Anxiety [New York: Macmillan, 1963], p. 133). There is an exaggerated dependence with fear of responsibility and an unreasonable need of affection and approval. It is often this last need for affection and approval ~hat has given rise to much criticism from subjects who feel mature and yet are the most insecure members of the communityl This in-fantilism comes most often from inadequate home training. And how is religion to cope. with this? It can be done, but it is not easy. God did not allow religious institutes to come into being for the specific purpose of training emotional infants. The family is th~ unit established for thisI As Pius says: "A religious house differs ~rom the family home; it is not the same and does not try to be, because within its walls zeal for dedication and self-denial for the love ~of Christ, and the austere penitential practices [I think he would say possible todayl] involve some measure of discomfort and pain, N~vertheless, as far as possible the religious house shall en-deavor to become a loved family home for each one of the com-munity. And undoubtedly this will be' achieved more easily if all alike respect the foundation structure of the natural virtues which ~requently are the proof of abundant supernatural vigor and splendor" (Address to Discalced Carmelites, 1951; The States oI Perfection, p. 204). ground for sanctity, a kind of an ante-chamber to the beatific vision. Still a fourth aim of religious obedience is the effec-tive building of a community of service for the needs of the Body of Christ. While we cannot and must not make the efficiency of the external .apostolate or the creation of a well-ordered community the exclusive end of the prac-tice of religious obedience, it is nonetheless an end and an important one. This results from what we saw above of the very nature and purpose of authority-itself---the creation of the common good or the good of the com-munity. The Church exists as a mystery of communion, of the many in the one Body of Christ. In the building up of Christ's Body the different members have different functions to fulfill, functions which are meant to build up and unify the whole human race which is called to be part of the catholic unity of the People of God. It is especially through the practice of obedience that reli-gious are brought into community both to be a sigh'of the perfect community of love, the community of the earthly Church and that of the pa.rousia, and also to be at the service of the Church. All the energies and tal-ents and training of the various members are ordered and dovetailed tO be put at the service of Christ and His Church. In fact it is quite true to say that the theol-ogy of obedience and authority is in a special way a theology of unity~and communion. Such a spirit is so welcome in an age when we.are trying to correct some of the deviations which may have unintentionally crept into religious obedience b~ a heavy concentration on its legal aspects. While it is and will always remain very necessary for both superiors and subjects to know exactly and precisely what is involved in the canonical prescriptions of obedience or that amount of obedience without which the community or society could not possibly hope to achieve its objectives, it still remains the function of superiors to urge and of subjects to strive to attain the perIection of obedience or the spirit of obedience. Whereas canonical obedience prescribes and .correcdy sets very ~definite limits to the minimum practice required of the members of a reli-gious society, perfect obedience ,inclines one to look upon everything contained in the religious life as an op-portunity by means of which the members can bring their 'wills and their persons, their whole persons, into perfect accord with the will and the heart of Christ and His Church. It will tend to make them attain the ulti-mate end for which they enter religion--to suppress all selfishness of their special points of view and rejoice to be hsed for the one great work of the redemption of the human race. While it is true that in the last analysis + 4. + Obedience VOLUME 25, 1966 + + ÷ C. A. SchCle.Sc.kC,. REVIEW FOR RELIGIOUS 194 it is the individual religious who will ultimately choose which of the two extensions of obedience she 4s going to take as her rule or norm--minimal obedience or per-fect-- authority does have much to do in shaping or forming a religious to one or other point of view. If authority continues to build up during the years of formation and also afterwards a greater awareness of the aims which we have just presented, it is much more likely that each religious would realize more and more as the years of her life pass by the promise of our Lord Himself to those who consent to follow Him closely: "My ~oke is sweet and my burden is ligh_ t." 7s How simply has all this been stated in the decrees of the Vatican Council: ¯. in order that he might derive greater fruit from his bap-tismal grace, he decides to free himself by his profession in the Church of the evangelical counsels from the impediments which might keep him from the fervor of charity and from giving God a perfect worship . Since the evangelical counsels by reason of the charity to which they lead, unite those who take them to the Church and her mystery in a special way, the spiritual life of those taking them should be consecrated also to the good of the entire Church. in accord with their capacities and the nature of their vocation . " In professing obedience, religious offer the full surrender of their own will as a sacrifice of themselves to God and so are united permanently and securely to God's salvific will. After the example of Jesus Christ who came to do the will of the Father and "assuming the nature of a slave" learned obedience in the school of suffering, religious under the motion of the Holy Spirit, subject themselve~in faith to their superiors who hold the place of God. Under their guidance, they are led to serve all their brothers in Christ, just as Christ Himself in obedience to the Father served His brethren and laid down His life as a ransom for many. So they are closely bound to the service of the Church and strive to attain the measure of the full manhood of Christ. Religious, therefore, in the spirit of faith and love for the divine will should humbly obey their superiors according to their rules and constitutions. Realizing that they are con-tributing to building up the Body of Christ according to God's plan, they should use both the forces of their intellect and will and the gifts of nature and grace to execute the commands and fulfill the duties entrusted to them. In this way religious obedi-ence, far from lessening the dignity of the human person, by ex-tending the freedom of the sons of God leads it to maturity. Superiors, as those who are to givaen ~ account of the souls entrusted to them, should fulfill their office in a way responsive to God's will. They should exercise their authority out of a spirit of service to the brethren, expressing in this way the love with which God loves their subjects. They should govern these as sons of God, respecting their human dignity. In this way they make it easier for them to subordinate their wills,~ r~Mt 11:30. Vatican II, Constitution on the Church, Chapter 6, n. 44; R~- wrw roa Rr_meious, v. 24 (1965), p. 714. Vatican II, Decree on Adaptation. The Qualities oI Religious Obedience Under this partic~ular heading many various consider-ations could be taken up. It seems best, however, to limit ourselves to a few by reason of their special con-temporaneity or timeliness: supernaturalness, interior-ness, and activeness. The Supernatural Quality o[ Obedience Perhaps no other quality of religious obedience seems to be suffering more today than that of its supernatural-hess. So many questions about and so many defections from the religious life, especially among older reli-gious, would seem to hinge on the motive because of which they live the religious life. This must be, funda-mentally at least, supernatural. And if religious obedi-ence is to be supernatural, then subjects must learn to obey, to carry out the tasks to which they are assigned and the rules and constitutions because these things represent for them the will of God, at least permissive, here and now. The pleasure or 'lack of pleasure that such an action gives or might give should not be the con-trolling motive; nor should the agreeableness or disagree-ableness of the person giving the command or making the decision; nor should the hope of some reward or advancement or fear of reprisal or anything such. The controlling motive in religious obedience should be: God has asked me to do this. The decisive reason for which we owe obedience to religious superiors is the authority invested in them by God. This authority is a supernatural qual!ty and is distinct from all qualities that may adorn a superior in the natural order. In.a sense it belongs t6 the order of charisms and is conferred by God through proper channels for the good of the religious commu-nity. It belongs to the order of faith both for the superior who needs more than the light of reason to recognize it and for the subject who comes to see God in the supe-rior by calling on his faith and who can come to tr6at the superior as God's representative only with the help of filial piety that is entirely supernatural.TM It belongs also to the order of love. For religious are urged to constantly strive to look beyond their superiors, direct-ing their obedience to the source of all authority, God, and to do so out of love and for love. As we have seen, the purpose or aim of obedience is to promote the growth of love; and love, in turn, is intended to enliven obedience and make it more fruitful. As our love grows deeper, so will our obedience to the great benefit of our own interior lives and to the incalculable profit of those who come under our personal influence. The true liberty ~6 Belanger, "Donum Dei" $, pp. 122-3. ÷ ÷ ÷ Obedience VOLUME 25, 1966 195~ 4. 4. 4. C. .4. $chleck, C.S,C. REV1EWFOR RELIGIOUS 196 of a religious consists not in initiative and responsibil-ity nor in terms of independence, at least primarily; it consists in perfect dependence on God, a dependence that is voluntary and cultivated as actively as possi-ble. For who is less a slave than a will that is truly mas-ter of the lower appetites and that has once and for all given itself entirely to the supreme good. It is Charles de Foucauld who once remarked that Christ took the lowest place in such a way that no one can ever take it from Him. This desire to be forgotten and unknown in loving imitation of the rejected Christ still represents the highest reach of Christian asceticism. There is no question, of course, of shrinking from great apostolic works or wasting one's talents. We are speaking of an attitude, a willingness to be content with the task as-signed, and of preference for the lower or less esteemed, when God's glory would permit such a choice.77 This is the ideal motivation to be looked for in regard to religious obedience. Yet if we are to believe reports and experience, it is much more difficult to achieve today than before.7s We seem to be faced with an acceptance of submission that is based on or conceived of in terms of sensitive interpersonal relationships, of liberties and rights to be safeguarded, of discussions with superiors, of private initiatives to be exercised, and, in the, case of some at least, of necessary resistance" to legitimately ex-ercised authority--a kind of religious sit-in. Again we find that there is a good deal of insecurity in the present generation of young people coming to us, even though this may be masked by an apparent confidence and poise, even forwardness. This insecurity, plus the brain-washing they receive through the various media of com-munication, tends to impel them to seek status. This is not always, perhaps not even usually, merely a selfish want. It is a genuine need for a position of security that will assure them of the esteem and support 0f others. Young religious, especially in communities in which counseling or nursing or teaching or other professional work is generally done, manifest considerable anxiety about possible prospects of being assigned to advanced study and also notable frustration and depression if they are passed over. Despite the democratic myth, status positions are a very prominent feature of our society. The only difference between now and before was that yesterday status was rigid; it was that into which you were born; today it is mobile, it is what you make it. Yet it is there as a frenetic push up and down some ladder reflecting insecurity and acting as a feedback to increase 7~ L. Bondy, C.S.B., "Donum Dei" 3, p. 153. ~ G. George, S.J., "Donum Dei" 3, pp. 82 ft. it.TM In the novitiate it may be piety--provided it is not too eccentric--whereas in the juniorate and later on it may be professional excellence even to the point of this becoming a kind of neurotic ambition. The real author-ity figures are the professors or teachers who replace the novice mistress or even juniorate mistress. And the area of competition and prestige shifts from spiritual competence and excellence to excellence in studies,s0 Again, we also find that after some years of profes-sional service in one or other of the apostolates of the community, the supernatural motivation has either not grown at all or has even notably regressed. And then obedience has become for such members only a trial, only a series of fetters and frustrations, so that psy-chologically they become convinced that the community and the religious life is more of a hindrance than a help not only professionally, but also spiritually, that is, in their striving after the perfection of love of God and neighbor. And we all know that there is nothing more painful than to see certain religious lose even the pri-mordial meaning and motivation of their vocation and forget the why of their presence in religious life and fall more and more into a state of regret for having entered and of irritation,sl In fact we can say that the really crucial moment of religious life comes some ten or fif-teen years after entrance, and it usually revolves on the question of obedience. The dream of perfect surrender if it was present earlier appears for what it really is, a daily cross even for the most holy. A less painful solu-tion than sanctity or defection is always at hand---the path of comfortable mediocrity. The problem is solved by simply lowering the ideal, often seeing it primarily or exclusively in terms of sociological and psychological terms and structures and solutions. The motives learned in the early years of formation lose their cogency, and they become an encumbrance rather than a help.s2 As a result of these problems brought about by the societal structure of today there is a growing tendency to feel that reasons must always be given a subject every-time she is asked to do something or given an assign-ment. And this is supported by the argument that only ~See V. Packard, The Status Seekers (New York: McKay, 1959), p. 253. so If this is not handled carefully by those in charge through constant education, formal and informal, intense inner conflict and confusion can result. The tensions in some community juniorates and scholasticates would bear out this idea of "value conflict." s~ Much of this is brought on by changes in outlook and by cer-tain crises considered in our treatment of virginity and to be men-tioned further on in this article. s~ Later on in the part on practical suggestions we shall see what can be done to forestall this occurrence. Obedience VOLUME 25, 1966 197 4. c. ~. S~hled~, REVIEW FOR RELIGIOUS that authority is really strong which obtains consent and participation rather than mere compliance. To give orders is easy but to obtain commitment and intellec-tual and intelligent participation is a major challenge. It is an inescapable responsibility of authority and one which can easily be overlooked. If this principle is used within limits (and I think that it has been oftenS3), it is true and can be followed with-out harming the supernatural motivation of religious obedience. But to make this principle apply at all times and in all circumstances, and especially within the con-text of strict parliamentary procedure and democracy, would exceed its applicability and would indeed destroy the very nature of religious obedience. Every attempt to reduce the relationship between superior and subject to one of mere dialogue between the two, a dialogue in which the subject would not be really obliged to follow the decision, or one in which the subject would be always allowed--by the v.ery nature of the contract--to make his own choice, would destroy the whole notion of obedience and render the relationship between superior and subject within a religious context meaningless. As Plus XII mentioned in an address to a general congre-gation of the Society of Jesus in 1957: And those persons are straying far from the truth who consider that the teaching of the Letter (St. Ignatius' Letter on Obedience) is to be abandoned, and that in place of hierarchical and religious obedience there should be substituted a certain "democratic" equality which would permit the subject to discuss with his superior until agreement between them is reached.~' It is true that where one carries out a command or obeys a constitution or rule which he thoroughly under-stands and with which he is heartily in agreement, there is no question of disobedience. But neither is there necessarily an act of the virtue of obedience. It is quite possible that the subject does what she is given to do from motives that are simply natural or human. And this particularly if training along the lines~.of supernat-ural obedience has never been insisted on. The habit of always giving the reasons for obedience or of point-ing out the reasonableness of the command or assignment given could easily cause a psychological stance that would make the reasonableness of the command and the fact that we both agree on this a condition for obey-ing. Then the virtue has been dethroned, and the per-son could be placed in a precarious vocational situation ~This is used well by A. Greeley, "Fraternal Authority," pp. 562-5. ~ The States of Per]ection, p. 295. This is "selective obedience" at its worst. See C. Davis, "A Catholic Obedience," America, Novem-ber 7, 1964. as far as perseverance is concerned. For there are and there will always undoubtedly be situations in religion when a person will come under a superior who does not wish to or who cannot always give reasons or point out the reasonableness of something which has to be done. For sometimes, to point out the reasons would mean the violation of a secret (the reputation of another member of the community) entrusted to a superior only in virtue of her office, and perhaps after much prayer and reflec-tion, on the part of a subject. I am not saying that reasons should not be given and even frequently, perhaps. For supernatural obedience to really take effect, the formation of the natural on all levels (and not just will-power formation) must also be present. Candidates of 17-18-19-20 are in full adoles-cent development. They are products of today and the societal structures of today; and there is nothing to be gained by closing our eyes to what they are or what they come from, all that I have-mentioned above, demo-cratic environment, a milieu of status-striving, an at-mosphere of constant questioning, and striving for inde-pendence. In fact, we can even ask ourselves seriously whether or not the cultural determinants in the United States today do not make it much more difficult for the majority of young religious to ever arrive at real ex-cellence in the supernatural practice of obedience. At least it is more difficult to arrive there. And superiors and those in training programs must accept this fact.s5 Thus it is very useful and necessary to give specific rea-sons for which things are done to facilitate obedience in the subject (to enlighten their minds before they act), to increase maturity, and even to prevent criticism. Thus the natural good and the spiritual good of the subjects dspecially in the very early training years would dictate that such a policy could and should be followed. But as the theology and meaning of religious obedience is ex-plained to them, occasions, not artificial or contrived but natural and arising out of circumstances, should be given to subjects when they will not be given the rea-sons why they are asked to do this or that. These of course should be given according to the capacity of each subject. This grad~4al training will most likely be much slower today. What we regard as alarming and perhaps a symptom of decline in regard to religious motivation and the nature of the young girl is a retarded appearance of a rather normal adolescence crisis centering around the struggle for independence from authority. Likewise in the case of older religious passing through an obedience crisis (usually around the mid-thirties), you s~ G. George, S.J., "Donum Dei" 3, pp. 82-$; L. Bondy, ibid., pp. 151-2. 4- 4- 4- Obedience VOLUME 25, 1966 ]99 4- REVIEW FOR RELIGIOUS will find pressures making it extremely difficult for them to'respond in an ideal way. She must be helped through this to a deeper and more mature self-gift in and through obedience without sacrificing the essentials of the super-natural quality of obedience merely to keep peace in the family or keep a restless section of the community pacified. Thus the real danger in regard to the supernatural quality of obedience today lies not in the acceptance of the subjects as they are at various stages of personal and cultural development (for this is necessary), but in superiors not willing or a[raid to make the effort to lead them higher and [urther, to a more per[ect supernat-ural obedience as described above. Religious obedience like everything else that pertains to the order of grace is very ofte6 mysterious and demands a deep spirit of faith. Faith, however, is of things that are not seen, of things that lie beyond the grasp and comprehension of mere human reason. They pertaiia to another order of things, the supernatural order, the order of eternity or God in time, and consequently must remain mysterious. Not to train a religious gradually and in keeping with her capac.ity to live in this order would be to destroy the supernatural spi.rit that must lie at the very root of reli-gious obedience.8~ The In~erior Quality o[ Obedience A second quality that must characterize religious obedience and that stands in need of clarification today is its inter.iorness, For obedience to be truly interior, one that touches the very heart of man and not merely a mechanical exterior compliance with directives, it must touch both the will and the intellect. In fact, exterior obedience should be the crowning action of religious obedience embodying and giving visibility to the interior obedience of the will and the intellect. So often obedience of the will is badly misunderstood. It is taken as dying to self-will or as annihilating one's will. This is true if we speak of the specifically selfish in the will, its ill-regulated aspect, But in another and perhaps far more accurate sense obedience per[ects the will instead of suppressing it. It is not a passive virtue consisting in not-wanting. It is positive and active and is meant to consist in wanting as intensely as possible ~The greatest thinkers, often those who have personally suf-fered much from authority, have generally been its staunchest de-fenders and the most supernaturally obedient of men. Teilhard de Chardin i:ould write: "In spite of Rome's having its own r~asons for judging that in the present form my concept of Christianity may be premature or incomplete, I am resolved to remain a child of obedience." what God wants. And in this it finds its highest perfec-tion ~nd fulfillment. The will attains its perfection when it is in possession Of its object, which is the good; and the greater the good, the more is the will perfected. Since the divine will is the object of the human will in religious obedience, the human will is perfected in a supreme degree. In a sense, then, obedience of the will is meant to touch and fashion the whole heart so that a religious ever more fully obeys as life progresses, not through constraint but rather through a connatural in-clination or through that inclination which comes through the gradual growth of the virtue. Just as the eyes are instinctively attracted by beauty of sight and the ears by beauty or harmony of sound, so too the will of a re-ligious should as the years pass by become more and more connaturally attracted by the good which it finds in obedience to God. A religious obeys or should obey because she recognizes the right of another to'command her and because she wishes this other person to have this right and because she loves the order that has been given. Only the supernatural virtue of obedience can bring about this love of authority and command in the life of a religious, and this is not an easy task. It is a constant struggle, but it is something that she should be aiming at from the moment that she embraces this life. And it will certainly grow in the religious who co-operates with all the graces given her in this regard. Obedience so understood does not consist in con-straint, It is rather a free act which alone has full value before God. And it is a kind of sacramental embodiment of the stance of our Lord: ,I lay down my life; no one can rob me of it; for I lay it down of my own accord." 87 In fact we might note that it is to facilitate this obedi-ence in freedom that in nearly all communities the rules and constitutions do not of themselves oblige under pain of sin. It is with this object in view, to draw' out,of subjects a free and voluntary obedience, that most supe-riors today prefer to request rather than to issue strict commands.88 When we come to the other side of interior obedience, obedience o[ the intellect, we touch on a problem that can easily present extreme difficulties both for subjects and for superiors. We have often heard it said that for obedience to be perfect it demands the submission of one's judgment as well as of one's will. This has to be understood carefully, however, Often it is understood to mean that the religious is forced to abdicate her judg-ment and the normal exercise of her intellect. Yet when + + 4- Obedience 8*Jn 10:17-8. ss R. Morency, S.J., "Donum Dei" 3, pp. 16~-5. VOLUME 25, 1966 4. C. A. $chleck, REVIEW FOR RELIGIOUS correctly understood, religious obedience, just as it re-spects the normal orientation of the will, also respects the normal orientation of the intellect. What religious obedience demands is that we submit to others, the rules and constitutions and legitimate authority, our prac-tical judgment at all times, save where an obviously sinful action is prescribed. It also requires that we sub-mit our speculative judgment when this is possible. I say "when this is possible" because what is sacrificed by religious obedience is our speculative judgment. But if there happens to be an instance in which the judgment to be made is not ours to make but is dictated by norms or laws or principles extrinsic to us (and well-qualified norms), then we cannot sacrifice our judgment nor do we have the right to sacrifice it because the judgment in this case is really not ours to give. Such would be the case in the following rather obvious examples: two plus two equals five, or square pegs are best put into round holes. Our speculative judgment could not pos-sibly make us accept these judgments simply because they are not ours to give. They are dictated by norms extrinsic and objective to ourselves which we cannot change and have no right to change. Thus obedience of the judgment does not consist in our bowing before every decision of superiors without judgment of any kind. Quite the opposite. Obedience of the judgment requires the exercise and the use of one's judgment. Nor does obedience of the judgment de-mand that we think the same as our superior thinks or that we judge to be most perfect in itself all that the superior commands, speculatively speaking. The supe-rior is not infallible and can make mistakes. She can at times act imprudently and even unjustly,s° This difficulty, while perhaps rarer in the past because often superiors were far better educated than their sub-jects, is one that is frequent in religious life today. Many subjects have as good, if not better, training in their fields of work than their superiors. We may have a superior of a community engaged in hospital work who ¯ has never been trained in the field. It is quite likely that the problems of the religious engaged in that work will not always be understood by her or handled in the wis-est and most prudent manner. Or we have a superior of a house of philosophy or theology who has spent his en-tire priestly life in parish work or in the field of mis-sionary endeavor. It is quite possible for such a person to make decisions which the subjects, let us say the fac-ulty members, know by their own experience of years of teaching not to be the most prudent or wise. To such Ibid., pp. 177, 162. judgments and decisions no subject can yield his or her speculative judgment simply because he or she does not possess the right or the ability to yield or to make this judgment conform to that of the one in charge. Obedience of judgment, then, does not demand that we canonize all the actions of superiors nor obey be-cause and to the extent that the command is reason-able as this is usually understood. It demands that she recognize this principle: "It does not belong to me to make the decision; it belongs to the superior." Thus a religious cannot regulate her own will or what she does by her own judgment but by the judgment of the su-perior since it is this judgment that she has taken as her rule of action in the practical here and.now situation. She sees in it the designs of God Himself directing her to the end which He has set up foi- her from all eternity. By obedience she vows to give up acting on and accord-ing to her own judgment independently of superiors, which is not the same as giving up the right to make a judgment or to form one. To give up this right would destroy the liberty and freedom and the voluntariness which is so essential in making religious obedience the holocaustal offering of one's will to God. For obedience is not simply a mechanical action on the part of a hu-man person. It is a most personal action and therefore should be freely accomplished. It is an action in which the subject [reely adjusts her will to that of the superior. TO obey without having' moral certitude that such an act is licit is immoral simply because a person is respon-sible for all that she accomplishes, even of that which she does out of obedience. Here, of course, we must be cautious. To establish that an order is legitimate does not take long reflection. In fact, if there is long reflec-tion about the legitimacy of a command, it is usually a sign that the person is psychologically disturbed or hy-percritical and is not an appropriate instrument to de-termine if in the concrete an order is or is not legiti-mate. However, wherever there is question of mere opinion, then obedience will incline us to follow the opinion of the superior to the extent that this is possible. Often-times the position of the superior on something or other is somewhat doubtful, some reasons in favor of it, others opposed. In this case obedience of judgment asks that we consider rather the favorable reasons and be not too strongly attached to the possible objections, that is, if we are to assure a more perfect agreement of will and of judgment. This case often happens in regard to the more practical cases of action, assignments, and so forth, where the superior has a much wider acquaintance with all the factors involved in the decision, ,factors which 4- 4- 4- Obedience VOLUME 25, 1966 2O3 ÷ C. A. $chleck, REVIEW FOR RELIGIOUS subjects cannot see because of their limited vision, fac-tors which affect individuals of the same or different houses or even persons outside the commfinity. Very of-ten a superior is faced with the alternative of the lesser of two evils. We should note that a truly obedient reli-gious wishes that the superior should be right and is always ready to renounce her own will and opinion with ease insofar as it is simply her own. This as we realize demands intense virtue, but it is a goal which every religious should be working to reach. As for "blind" obedience it must not be thought to consist in seeing nothing; rather it consists in submitting one's practical judgment to that of the superior even when the action commanded or the decision indicated to be followed is truly unreasonable from the merely human point of view. For the religious then obeys not becau

Issue 50.6 of the Review for Religious, November/December 1991. ; Volume 50 Number 6 November/December 1991 Ardent Lover as Pastoral Minister Song of the Groom The Erosion of Faith The Prayer of Stupidity R~vtEw FOR Rt~l.~C~OUs (ISSN 0034-639X) is published bi-monthly at St. Louis University by the Missouri Province Educational Institute of the Society of Jesus; Editorial Office: 3601 Lindcll Boulevard, Room 428: St. Louis, MO 63108-3393. Telephone: 314-535-3048. Second-class postage paid at St. Louis MO and additional offices. POSTMASTER: Send address changes to REVIEW ~'Oa RELIGIOUS; P.O. BOX 6070; Duluth, MN 55806. Subscription rates: Single copy $3.50 plus mailing costs. One-year subscription $15.00 plus mailing costs; two-year subscription $28.00 plus mailing costs. See inside back cover for subscription informa-tion and mailing costs. © 1991 REVIEW FOR RELIGIOUS. David L. Fleming, S.J. Philip C. Fischer, S.J. Michael G. Harter, S.J. Elizabeth McDonough, O.P. 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This order is for [] a new subscription [] a renewal [] a restart of a lapsed subscription MAIL TO: REVIEW FOR RELIGIOUS o 3601 LINDELL BOULEVARD ".ST.LOUIS, MO 63108 1.91 PRISMS . For those who take their Christian calendar for granted, the celebration of Christmas day seems more an ordinary part of the secular year than the extraordinary event it is. in the case of the business retailer the days leading up to Christmas become the watershed for a profitable sales year. For those in school the Christmas season marks ihe end of a semester, perhaps a gradu-ation, or at least a holiday time. There are large parts of Muslim, Jewish, Buddhist, and Hindu worlds where Christmas remains a Western cultural "playtime" invention. And what is Christmas really for us? Christmas celebrates an almost unbelievable reality: God being born as a human being, as a rather ordinary helpless baby. As usual with the arrival of a baby, Christmas represents jby, and with the magical ingredients of angels singing, shepherds watching, and Magi adoring we seem to hold Life with a gentle and light touch. Yet we cannot ignore the dark side of Christmas and the various struggles present within its story, such as the massacre of the innocent babies and the refugee reality of this young family in Egypt. One continuing struggle we all enter into as Christians is in believing that God loves this tangled human world so much. Another cont(mpo~:ary area of con-flict for us lies in the chosen limitations which God takes on in being human, for example, in being male, not female, in being Jewish, not Irish, Polish, or Japanese, in being an uneducated, itinerant preacher, not a priest, a lawyer, or a successful financier. Certain things will be remembered about Jesus-- this God-man--ways of speaking, the kinds of stories he told, his program for what it means to be blessed. All of this sets up the potential for more conflict and misunderstanding from this Middle Eastern way of approaching life so different from our own. Perhaps in our time we need to enter into Christmas more from God's point of view of our human world rather than fixating on our own conflictual struggles. Today it seems that causes and movements, allegiances and preju-dices, tend to make us small, mean, and even vindictive. Christmas take on new importance for Us Christians when the reality we celebrate allows us to identify with God in smallness and in the mean things of this world. We enter a little more lightly and gently into the conflict of limitations which God so eagerly took on in Jesus--the one we call our Vindicator. God desires to minister to a world out of love even though some forms and 801 [109 / Review for Religious, November-December1991 expressions of love always seem to be the source of so much misunderstand-ing and conflict. As a tribute to John of the Cross as we close the four hun-dredth anniversary celebration, Kevin Culligan focuses upon John's : m~mstry--like God's-~coming from an ardent lover. Always the energy of love which seeks union and draws forth imitation enhances at the same time the differentiation of the ones in love. Teilhard de Chardin's evolution axiom, "union differentiates," restates more secularly the Pauline concept of the glory of differences in hands and feet and eye within the Body of Christ--all united in the love of Christ in God. Our contemporary struggle with our own human sexuality in relating to our Christian God needs to find softer focus within the light of Christmas. Maybe there is a kind of divine humor in speaking and relating to God in masculine and feminine imagery. After all, if sexuality makes no sense in referring to our trinitarian God's life, at least the origins of our own human sexuality--limiting as it is in its male and female forms--stem from our cre-ator God of love. And so in accentuating our masculine and feminine reali-ties we reflect back some kind of reality within God's life. Jesus only makes concrete in his very person the struggle of our human love of God--both towards himself and to the God he calls abba, Father. The paradoxes involved in language about God and in responding to a God so intimately involved with us human beings--"male and female God created them"-~are touched upon by two authors in this issue, Robert Annechino and Nancy Cross, as they consider the experience of our loving God and God's loving us. Hennessy's expansion of the Marian mysteries in the public ministry of Jesus adds balance and fullness to our entering into salvation events. Limits in our loving in the form of narcissism is touched upon by Markham and Sofield. O'Hea looks to its roots in the erosion of faith. Darkness even in our loving response in prayer is considered by Dent and Ostini. Ottensmeyer, with a certain lightness of touch, has us take hold of what we might call our perversity principles. The poem, "Monastic Ruminations," by Auer and the article "Messiaenic Epiphany: '. amidst animals, Love is born'" by Schloesser are intended as two special, and different, love-gifts to our readers. May the God enfleshed for us, celebrated anew this Christmas season, help us touch issues and challenges of our times lightly, gently, and with grace. David L. Fleming, S.J. Ardent Lover as Pastoral Minister: John of the Cross's Lived Example Kevin Culligan, O.C.D. This article is an edited version of a talk Father Kevin gave in December 1990 at the beginning of the fourth-centenary commemoration of St. John of the Cross's death in 1591. Father Kevin was his province's provincial and is now its director of continu-ing education and ongoing formation. His address is Discalced Carmelites; P.O. Box 429; Hinton, West Virginia 25951-0429. A number of years ago, at a seminar on St. John of the Cross and Spiritual Direction for directors of formation in religious communities, one of the par-ticipants told the group that he had come to our seminar in secret: "If my community knew I was participating in a seminar on St. John of the Cross, they would think I had gone off the deep end and would probably remove me from office to protect our novices." For me that remark sadly illustrates the poor image St. John of the Cross has for many clergy, religious, and laity in the United States. In 1926 Pius XI proclaimed him a doctor of the Church precisely because his writings were judged, after three and half centuries of thorough examination, to have universal value for the spiritual formation of Christians. Yet, for most American Catholics today, John is little known and his writings are a closed book. Many think of him primarily a's a mystic and poet, and so have difficulty identifying with him or believing that his teachings have much value for ordinary practical Christian living. Others, like the great American psycholo-gist and philosopher William James, have read his writings but consider him a negative ascetic, admirable in his personal austerities, perhaps, but whose teaching--"to come to possess all, desire the possession of nothing" (Ascent 1.13.11)--is psychologically dangerous. Even the images of John in reli-gious art, where he is usually portrayed embracing a cross, scare people. In Carmel we think of St. John of the Cross differently. He is our spiritu- 803 ~104 / Review for Religious, November-December 1991 al father. We have experienced that his teaching, while challenging, is filled with practical wisdom. We regret that he is so little known and so negatively perceived in the United States because we believe he offers adult Christians a "spirituality with substance," as John Welch, O.Carm., states in his recent book, When Gods Die: An Introduction to John of the Cross. Thus, during the celebration of the fourth centenary of his holy death on December 14, 1591, we challenge ourselves to make his life and writings more accessible to our brothers and sisters in the United States. We hope many will discover him and find in this sixteenth-century Spanish friar a sure guide for our com-mon journey toward union with God. This article, then, considers John less as poet and mystic than as pastoral minister. As an ordained priest he made ministry to others the primary activi-ty and absorbing concern of his adult life. Even as a youngster he cared for others. Years later, his greatest writings on the spiritual life emerged from his ministry of spiritual direction. He wrote his famous diptych, The Ascent of Mount Carmel and The Dark Night, for other Carmelites, both friars and nuns, "since they were the ones who asked me to write this work" (Ascent, prologue, 9). His other two masterpieces in spirituality, The Spiritual Canticle and The Living Flame of Love, were written for two women he served as spiritual director, one a Carmelite nun, the other a widow. By looking at John as priest, as pastoral minister, we may get insights that further the most exciting development in the post-Vatican II Church, the opening of pastoral ministry to all. People have been newly reminded that pastoral ministry is not solely an obligation assumed at ordination or religious profession, but a responsibility that flows from our baptism and confirmation. Specifically, John contributes a fresh way of conceiving a pastoral min-ister, not only a "wounded healer" as Henri Nouwen has suggested,I or a "skilled helper" in the phrase of Gerard Egan,2 but also as an "ardent lover," a phrase which I believe aptly captures John's practice of pastoral ministry. John's Preparation for Ministry In 1567 Juan de Yepes--known then in the Carmelite order as Juan de Santo Matfa or John of St. Matthias--was ordained to the priesthood in the university city of Salamanca. Shortly after, in his home town of Medina del Campo, he met for the first time Teresa of Avila, who persuaded him to forgo his plans to join the stricter Carthusian order in order to assist her in reforming their own Carmelites. John had already been involved in ministry before 1567. From 1556 to 1562, as an adolescent between the ages of fourteen and twenty, he lived in a hospital, where he served the sick as an orderly and begged alms for them in Ardent Lover as Pastoral Minister / 805 the streets. He would continue to serve the sick faithfully throughout his life. But the two major events of 1567--his priestly ordination and his first meet-ing with Teresa~determined the character of his pastoral ministry until his death twenty-four years later, in 1591 at the age of forty-nine. Everything that took place in his life before 1567 was but a preparation for the variety of pastoral services he would perform as a priest and a close associate of Teresa of Jesus. John's remote preparation for ministry began early. He was raised in a single-parent home. His father, Gonzalo de Yepes, died from the effects of poverty and famine shortly after John's birth in 1542 in the small Castilian farming village of Fontiveros, twenty-five miles northwest of Avila. John's father had belonged to a noble Toledo family with a prosperous silk business. He left a promising career in the family business to marry John's mother, Catalina Alvarez, a "poor but beautiful" weaving girl originally from Toledo whom Gonzalo had met on one of his business trips. Because his family dis-owned him for marrying beneath his position in life, Gonzalo joined his wife as a weaver in order to make a living. Into these poor circumstances he and Catalina brought three sons in twelve years, John being the youngest. Undoubtedly, in the years following the death of her husband and also her second son, Luis, who died of malnutrition not long after his father, Catalina repeated again and again the lesson and example of her husband's life to her two surviving sons: "Love," she probably said to them, "demands giving everything, just as your father gave up everything for me." Because of their poverty, Catalina turned to the Church for help in rais-ing her youngest son. She placed John in a residential school for orphans and children of the poor.in Medina del Campo, where she moved her little family in 1551. There John would be fed, clothed, and taught the fundamentals of his religion, and would learn a trade. At fourteen he was placed in a hospital, where he came under the formative influence of its chaplain and administra-tor, Don Alonso Alvarez de Toledo. Don Alonso carefully guided the young John and made it possible for him to study the humanities in the Jesuit col-lege in Medina, where he graduated at the age of twenty-one. Shortly afterwards John entered the Carmelites in Medina. Although formed by the role modeling of a diocesan priest and formally educated by the Jesuits, John apparently chose to enter the Carmelites, a Marian and con-templative order, because of his devotion to the Virgin and to prayer. The University of Salamanca After his year's novitiate, the Carmelites sent him to the University of Salamanca for a four-year course in the arts and theology. In the mid-six- 1~06 / Review for Religious, November-December 1991 teenth century, Salamanca was a leading center of ecclesiastical learning and at the height of a neo-Scholastic revival. Its faculty included great scholars such as Fray Luis de Le6n, the Augustinian poet and translator of Sacred Scripture, and learned Dominican commentators on the writings of St. Thomas Aquinas. There John became proficient in Sacred Scripture, theolo-gy, and Thomistic psychology, three fields of study that would be essential for the years of ministry ahead of him. These three disciplines, together with his own personal experience, pro-vided the solid bases for the treatises on mystical theology he would later write. Almost every page of these writings contains quotations from the Bible. "Taking Scripture as our guide," he writes in the opening of The Ascent of Mount Carmel, "we do not err, since the Holy Spirit speaks to us through it" (Ascent, prologue, 2). His theology training reveals itself in his continual reminders that God is both transcendent and immanent, demanding that our relationship with God be based on faith and unceasing prayer. And in Thomistic psychology he found a conceptual tool to explain God's work in the human soul. For example, he used the Thomistic concept of active and passive intel-lect to explain this mysterious paradox: although we are limited in our intel-lectual ability to actively form adequate ideas of God, we are virtually unlimited in our capacity to passively receive God's own loving knowledge. Therefore, John taught that one of the major challenges of the spiritual jour-ney to union with God is to not allow our finite understanding of God to become an obstacle to receiving God's own infinite loving knowledge which he communicates to us in contemplation. John considered the knowledge of psychology to be of crucial impor-tance for the ministry of spiritual direction. Writing some twenty years later in his Living Flame of Love, he severely criticizes incompetent spiritual directors, not because their knowledge of theology and Scripture is inade-quate, but for their deficient knowledge of the human person. Because they fail to understand the full depths of the human "spirit" and its laws of opera-tion, incompetent spiritual directors hold persons in the stage of beginners in the spiritual life and never permit them to pass into the interior depths of the soul where God is leading them so that he may communicate with them and unite them totally with himself (Flame, 3.30ff, esp. 44 and 54). Preaching Following John's ordination to the priesthood and his commitment, approved by his religious superiors, to assist Teresa in her reform of Carmel, he was assigned by his provincial to the first reformed community of friars. Ardent Lover as Pastoral Minister it was located at Duruelo, a small crossroads in the Castilian plains west of Avila. There the friars lived an austere community life, joined with the min-istries of hearing confessions, preaching, and celebrating liturgies in neigh-boring villages. John was not kriown as a great preacher, although we may assume he preached regularly throughout his years of priestly ministry. None of his ser-mons has come down to us, but he does share his theological reflection on this ministry in The Ascent of Mount Carmel, written some fifteen years later. He says: The preacher., should., keep in mind that preaching is more a spiri-tual practice than a vocal one. For although it is practiced through exteri-or words, it has no force or efficacy save from the interior spirit. No matter how lofty the doctrine preached, or polished the rhetoric, or sub-lime the style in which the preaching is clothed, the profit does not ordi-narily increase because of these means in themselves; it comes from the spirit of the preacher. The profit is usually commensurate with the [preacher's] interior preparedness. It is commonly said that as the master, so usually is the disciple . We frequently see, insofar as it is possible to judge here below, that the better the life of the preacher the more abundant the fruit, no matter how lowly his style, poor his rhetoric, and plain the doctrine. For the living spirit enkindles fire. But when this spirit is wanting, the gain is small, however sublime the style and doctrine. Although it is true that good style, gestures, sublime doctrine, and well-chosen words are more moving and productive of effect when accompanied by this good spirit, yet, with-out it, even though delightful and pleasing to the senses and the intellect, the sermon imparts little or no devotion to the will (Ascent 3.45.1-4). Confessor and Spiritual Guide At Duruelo he also began what was eventually to become his primary ministry, forming souls as their confessor and spiritual guide, a ministry he carried on almost uninterruptedly for the next twenty-four years. He was appointed master of novices for the men who joined the reform. In the years that followed, he was successively master of Carmelite students at Alcal~i de Henares, spiritual director of St.Teresa for five years, regular weekly con-fessor to her 130 nuns in the monastery of the Incarnation in Avila, master of students at the Carmelite college in Baeza in Andalusia, and regular confes-sor to the Carmelite nuns in the convents at Beas, Granada, and Segovia. In addition to these assigned positions within the Carmelite order, he carried on an extensive ministry of spiritual direction with persons outside it. He served large numbers of men and women from every phase of the Christian life, from its earliest stage of conversion to the heights of mysti-cism. These persons included: young people seeking guidance and support in I~0~1 / Review for Religious, November-December 1991 determining their vocation in life; men and women troubled by scrupulosity, excessive guilt, psychosomatic anxiety; profoundly disturbed hysterical and paranoid personalities manifesting bizarre forms of religious behavior; and those with the normal problems in the spiritual life such as temptations against God,s law, difficulties in prayer, and feelings of dryness, desolation, and emptiness. The biographical data indicate that John rendered his spiritual service "without distinction of persons." He welcomed all who came to him for help; both inside and outside the confessional--religious, clergy, laity, young and old, rich and poor. His ministry extended to the entire Christian commu-nity, not simply to an elite few who held positions of privilege in society or who enjoyed a reputation for exalted spirituality. From these historical records, I estimate that during one eighteen-month period in 1587-1588 in Andalusia his ministry as spiritual guide and confessor included nearly a thousand .persons in and outside the Carmelite order. With all he fostered the same goals: union with God; imitation of Jesus Christ; deeper faith, hope, and love; continu~il prayer and mortification 6f every desire not ordered to the love and service of God; transformation of the personality through contemplation. Administration As Teresa's reform progressed, her friars eventually became, in 1580, a separate province within the friars of the Ancient Observance a, nd, in 1588, a separate congregation with their own vicar-general. As these developments occurred, John's fellow friars called upon him to fulfill various administra-tive offices within the reform. In 1578 he was appointed local superior of the community at El Calvario in the Sierra de Cazorla mountains in Andalusia. The following year he o~ened the Carmelite seminary in the Andalusian city of Baeza and served as rector there until i582. In 1582 he began six years as prior of the friars' community in Granada, the last two years of which he also served as vicar-provincial for Andalusia. In 1588 he was appointed to a threeryear term on the order's general council, during which time he was also local superior of the friars' community in Segovia. For fourteen straight years he was deeply involved in the administration of a new and growing order, establishing new communities, building new monasteries, providing for the formation and education of new members, and making canonical visitations of communities of both friars and nuns. His most intense period of administrative activity was the two years from 1585 to 1587, when he was prior of the monastery in Granada and Ardent Lover as Pastoral Minister vicar-provincial of Andalusia. He was thus responsible, not only for his own local community in Granada, but also for seven other monasteries of friars and five convents of nuns scattered over thirty thousand Andalusian square miles, from Caravaca in the east to Seville in the west, and from C6rdoba in the north to M~ilaga in the south. To visit each community at least once a year as his office required meant almost continual travel, by foot or by donkey, frequently under a blazing sun, over dusty, rugged, winding, and at times mountainous roads, spending nights sleeping in open fields or in boisterous roadside inns. Five years later, in June 1591, at the friars' general chapter in Madrid, the burdens of office--both of formation and administration--were lifted from John's shoulders for the first time in thirteen years. He was to prepare for the Mexican missions, a directive that was later rescinded. In September 1591, his leg became seriously infected, leading to the illness which brought his death on December 14, 1591. During the last five months of his life, he had the physica! solitude he craved since his ordination to the priesthood twenty-four years earlier. These few months were the first time since he was ordained, save for nearly a year when he was imprisoned in Toledo on a charge of disobedience to his Carmelite superiors, that~he was without active pastoral care of souls. He wrote to Sister Anne of Jesus Jimena in July 1591: "Being freed and relieved from the care of souls, I can, if I want, and with God's help, enjoy peace, solitude, and the delightful fruit of forgetfulness of self and of all things. It is also good for others that ! be separated from them, for thus they will be freed of the faults they would have committed on account of my misery." Writing John was now no longer in direct service to others, but indirectly he con-tinued his ministry through writing. Living in a small hermitage in the Sierra Morena mountains in Andalusia, he continued to provide spiritual direction through personal letters and worked on revisions of his two spiritual master-pieces, The Spiritual Canticle and The Living Flame of Love. Both of these treatises were written for his directees, the former for the Carmelite nun Anne of Jesus Lobera and the latter for the lay woman Dofia Ana Pefialosa. Writing became for John, not a hobby, but an essential part of his pas-toral ministry. When a Carmelite nun once asked him if his poetic inspira-tions were from God, he replied, "Sometimes they came to me from God and at other times I sought them." John undoubtedly wrote during his early years in college and as a Carmelite. However, the writings we have today begin with his period of 810 / Review for Religious, November-December 1991 imprisonment in Toledo and continue through the last thirteen years of his life, when he was between the ages of thirty-six and forty-nine. The nine-month imprisonment was the tragic result of conflicting jur!sdictions direct-ing the early days of Teresa's reform. This placed John in the. awkward position where fidelity to Teresa's reform, supported by the Holy See through the king of Spain, Philip II, appeared as di'sobedience to his Carmelite superiors, punishable by confinement in the monastery prison. In his prison cell in the Carmelite monastery at Toledo, John began his poem The Spiritual Canticle. Its opening lines sugges.t that poetry provided him a way of coping with the feelings of abandonment by God and spiritual desolation brought on by his imprisonment. He writes: Where have you hidden, Beloved, and left me moaning? You fled like the stag After wounding me; I went out calling You, and You were gone. However, in the years following his dramatic escape from Toledo, John continued to write poetry to express the deepest longings of his heart for God and to capture as best he could in human language his ineffable experi-ences of divine union. More than merely self-expression, John's poetry became pan of his ministry. His pedagogy involved sharing his poems with his Carmelite brothers and sisters and his directees to teach them about the human person's union with God. They, in turn, requested a fuller explanation of these teachings in prose. He responded with three major treatises in spiri-tuality- the prose commentaries on his poems The Dark Night, The Spiritual Canticle, and The Living Flame of Love. Had John not been involved in the ministry of spiritual direction, it is likely that we would still have his poetry, but not the prose commentaries which today, four centuries later, continue to provide reliable spiritual guidance to millions of readers of all faiths for the journey to union with God. A Man on the Move This overview of John of the Cross's ministry hardly leaves us with the image most have of him--a mystic on the mountaintop, with abundant soli-tude to explore his relationship with God and the leisure to write lyric poet-ry. Rather, we see a man on the move--preaching, hearing, confessions, providing spiritual guidance, studying the architectural plans and financial figures of new monasteries, at his desk writing for others; in short, a man deeply committed to pastoral ministry. Ardent Lover as Pastoral Minister / I~'1"1 True, by nature he was deeply introverted. His heart's desire was for solitude. He longed to be a solitary Carthusian before he met Teresa of Jesus, and when finally, after twenty-four years of pastoral ministry, he was free to be in a mountain hermitage, he wrote to Dofia Ana Pefialosa: "I am indeed very happy in this holy solitude." Nonetheless, his first commitment was to God, who called him out of himself to share his many gifts with others in pastoral ministry; in responding to this call, he discovered for himself the power and beauty of his own gifts. And these same gifts continue to be an enrichment for us all today. Jesus Christ, the Motive for John's Ministry John's ministry was not an outlet for an active temperament or a restless personality. It was, rather, his loving response to Jesus Christ, who was his Everything--"a brother, companion, master, ransom, and reward" (Ascent 2.22.5). John's ministry was his response to Jesus' love for him. In ministry he attempted to awaken others to Jesus' love for them. "Now we are telling you," John writes in his commentary on The Spiritual Canticle, "that you yourself are His dwelling and His secret chamber and hiding place . Since you know now that your desired Beloved lives hidden within your heart, strive to be really hidden with Him, and you will embrace Him within you and experience Him with loving affection" (Canticle 1.7 and 10). Jesus, too, was John's exemplar for ministry, especially in his kenosis, his self-emptying on the cross. From this John concluded that effective min-istry arises, not from a multiplicity of activity, but from union with Jesus' life-giving death. When he joined Teresa's reform, this insight prompted him to change his name from John of St. Matthias to John of the Cross. Later it led him to remind "true spiritual persons". "that their union with God and the greatness of the work they accomplish will be measured by their annihi-lation for God in the sensory and spiritual parts of their soul. [For] the jour-ney [to union with God] does not consist in recreations, experiences, and spiritual feelings, but in the living, sensory and spiritual, exterior and interi-or, death of the cross (Ascent 2.7.11). Mary, Model of Transformation John's experience of God's love in Jesus also determined his goal in ministry: to help persons let go of their inordinate attachments to creatures so that they might be free to receive the Creator's love into their lives, the divine love which both heals the effects of original sin and transforms human life into God's life. In this transformation, persons are united with the ~112 / Review for Religious, November-December 1991 mind and heart of God. They respond to events in their lives with the mind and heart of Jesus. They are moved in everything by the Holy Spirit. In John's mind, the person who best embodies this transformation is the Blessed Virgin Mary. She is the "true daughter of God" in the passage quot-ed above. Furthermore, in The Ascent of Mount Carmel, describing the trans-formed Christian, John writes: "Such was the prayer and work of our Lady, the most glorious Virgin. Raised from the very beginning to this high state [of divine union and transformation in God], she never had the form of any creature impressed in her soul, nor was she moved by any, for she was always moved by the Holy Spirit" (Ascent 3.2.10). John's image of transformation was Mary, the Mother of Jesus. In his pastoral ministry he invited persons to imitate her simple faith in God so that they too might be transformed by the Holy Spirit. With this in mind he com-posed the following lyric that summarizes his entire spiritual doctrine: Del Verbo divino The Virgin, pregnant La Virgen prefiada With the Word of God, Viene de camino: Comes down the road: Si le dais posada. If only you'll shelter her. When we, like Mary, let go of everything that prevents us from being totally open to God's word, the Holy Spirit transforms us into her Son, the Word, Jesus. Two Difficulties Modem readers often have difficulty with John of the Cross's emphasis on purification through suffering. "Too negative," they say when they read a passage like this one from his Sayings of Light and Love: "God values in you an inclination to aridity and suffering for love of Him more than all possible consolations, spiritual visions, and meditations" (SLL 14). Yet anyone who has experienced the healing that comes from intense psychotherapy will, I think, appreciate the wisdom of this recommendation. For John, contempla-tion is, literally, psychotherapy--healing the soul. He is not teaching us how to arrive at ecstatic altered states of consciousness; rather, he is telling us how to heal the effects of original sin in our life. Effective psychotherapy demands a willingness to endure the pain that comes from an expanding awareness of our own ego-defense mechanisms and the consequent change of behavior necessary to break the compulsive repetition of self-defeating behavior. Similarly, John of the Cross explains that contemplation requires a readiness to accept the interior pain that accompanies a clearer insight into the disorder of our soul and our natural distance from the incomprehensible goodness of God. Ardent Lover as Pastoral Minister The healing of our souls begins when we open our lives to receive God's loving knowledge. We experience loving knowledge as a light, at times painful, which allows us to observe clearly the disorder that continues to operate in our daily lives. At the same time, this light lets us see as never before God's inexhaustible love for us. In this light we quite naturally let go of disordered attachments to our own self-interest (a letting go that brings the temporary pain of 1 oss and sadness) and become more attached to God's will, which ultimately brings peace to our inner lives, even as we deal with each day's problems. But even granting John's hypothesis that purification is a prerequisite for healing and transformation, many today still believe that his spiritual doctrine is too individualistic and exclusive, meant only for the few who choose an avowedly contemplative way of life. They see little relationship between his spirituality and the pressing social issues of our day, such as those addressed by the American bishops in their recent pastoral letters on peace and economic justice. Obviously, the issues John addressed four hundred years ago are not the same issues we face today, although sixteenth-century Spain was not without its wars and economic injustice. Nonetheless, Richard Hardy, one of John's modem biographers, has suggested new ways of interpreting his counsels on personal mortification that bring out their social significance. Addressing the Institute of Carmelite Studies in Boston a few years ago, Hardy pointed out this country's inordinate appetite for national security and an improved stan-dard of living, even while millions of our people live in poverty. In the face of this poverty, he suggested that John's counsels on the mortification of the emotions in order to dispose one's sensory life for union with God are also a prophetic social challenge to the American Church. Thus, St. John writes in The Ascent of Mount Carmel: Endeavor to be inclined always: not to the easiest, but to the most difficult; not to the most delightful, but to the harshest; not to the most gratifying, but to the less pleasant; not to what means rest for you, but to hard work;' not to the consoling, but to the unconsoling; not to the most, but to the least; not to the highest and most precious, but to the lowest and most despised; not to wanting something, but to wanting nothing; do not go about looking for the best of temporal things, but for the worst, and desire to enter into complete nudity, emptiness, and poverty in everything in the world (Ascent 1.13.6). 1~14 / Review for Religious, November-December 1991 These shocking words, directed to Carmelite religious in the sixteenth century committed by public vows to live in poverty, admittedly demand interpretation for Christians in twentieth-century America. Nevertheless, they challenge us, an affluent Christian community in a world where mil-lions are dying of starvation, to seek, not always the best and the most, but only the necessary, so that others in our world may also participate in their just share of the earth's goods, which God intends for all his children. Moreover, John teaches that when persons are deeply touched by God's love, their entire outlook on life is radically changed. Seeing now with God's eyes and feeling with Jesus' heart, they can no longer maintain racial preju-dices, exaggerated nationalism, or hearts closed to the world's suffering. The fruits of contemplation which John describes in his writings are precisely those which our bishops identify in their peace pastoral when they write: "The practice of contemplative prayer is especially valuable for advancing harmony and peace in the world. For this prayer rises, by divine grace, where there is total disarmament of the heart and unfolds in an experience of love which is the moving force of peace. Contemplation fosters a vision of the human family as united and interdependent in the mystery of God's love for all people" (The Challenge of Peace, no. 294). Conclusions What conclusions might we draw for pastoral ministry today from this review of John of the Cross's life and work? I suggest the following: 1. Preparation for ministry begins early in life, hopefully with baptism. Ministers for the Church will come forward from Christian families, parish-es, and schools where there is deep love, where serving others is a communi-cated value, and where role models and positive mentoring for ministry are present. 2. More immediate preparation for specialized ministries in the Church requires a solid grounding not only in Sacred Scripture and theology but especially in Christian anthropology, that is, a constant study, aided by human sciences, of the mystery of the human person in contemporary soci-ety. 3. Effective pastoral ministry, lay and ordained, depends first upon acquiring the skills necessary for a particular ministry and, second but more important, living daily Jesus' Paschal Mystery, the main source of effective ministry. 4. Christian ministers need clear images of Christian transformation to guide their activity, such as Mary, Mother of God and of the Church, Spouse of the Holy Spirit, Faithful Disciple of Jesus, and Queen of Apostles. Ardent Lover as Pastoral Minister 5. The spirituality that empowers Christian ministry realistically appre-ciates both the effects of original sin in our lives and the presence of God's never failing love to heal us. This spirituality seeks to overcome artificial dichotomies that undermine ministry, such as opposing social action and contemplative prayer, pastoral activity and artistic creativity. It encourages persons to bring forward under the guidance of the Holy Spirit their unique gifts for the building of Christ's Body, confident that such sharing of gifts leads to the discovery and realization of one's total person. Pastoral Minister as Ardent Lover Earlier I suggested that John inspires an image of the pastoral minister as an ardent lover. The Holy Spirit set him on fire with love for God, other persons, and all creation. Fire was John's most comprehensive symbol, as Professor Keith Egan demonstrated in his address to Carmel 200, the sym-posium in Baltimore in August 1990 honoring two hundred years of Carmelites in the United States.3 As a metaphor, fire suggests the purifica-tion of soul symbolized by "the dark night"; it also captures the mutual pas-sionate love of God and the human person conveyed through the erotic images of spiritual betrothal and marriage in the Spiritual Canticle. As a consuming fire slowly transforms a log into itself, so the Holy Spirit, the Living Flame of Love (Flame 1.3), transforms us into God, leaving us on fire with divine love for his people. The Church always needs pastoral ministers on fire with the love of the Holy Spirit, but never more than today in the United States. Archbishop Rembert Weakland of Milwaukee recently underscored the enervating polar-ization in the American Catholic community which hardens us into opposing ecclesiologies, unwilling to dialogue with one another, unable to tolerate dif-ferences, afraid to compromise in order to find a common way together.4 Pastoral ministry obviously must try to resolve our present polarities, not reinforce them. We are not likely to do this without the fire of God's love burning in our hearts, a love that results from a contemplative openness to God. In the Carmel 200 celebration mentioned above, Father Joseph Chinnici, O.EM., historian of American spirituality and currently provincial of the California Franciscans, offered the opinion that the failure since 1700 to cul-tivate the contemplative dimension of Christian life accounts in large mea-sure, not only for "our contemporary groping for a stable spiritual center," but also "for the stridency in today's Catholic community.''5 For years Thomas Merton alerted us to the dangers of this neglect, but only now are we seeing clearly our spiritual impoverishment as a Church and our need I~16 / Review for Religious, November-December 1991 each day for God's wisdom and love, which, as St. John of the Cross teach-es, is contemplation's gift. In 1591, following the general chapter of the Teresian friars at Madrid, a Carmelite nunin Segovia, Maria of the Incarnation, wrote to John deploring the shabby treatment he received from his brothers in the reform who deprived him of all offic~ and planned to mission him to Mexico in return for his outspoken opposition to the policies of Father Nicholas Doria, the vicar-general, regarding Jerome Graci~in and the government of the Carmelite nuns. John wrote back on July 6, 1591: ". do not let what is happening to me, daughter, cause you any g.rief, for it does not cause me any. ¯. Men do not do these things, but God, who knows what is suitable for us and arranges things for our good. Think nothing else but that God ordains all, and where there is no love, put love, and you will draw out love . " Considering the circumstances in which they were written, these words bespeak the effects of contemplation in John of the Cross--a transformed consciousness and a nonviolent heart. They, perhaps more than anything else he wrote, cha.llenge the Catholic Church in the United States today. NOTES I Henri J.M. Nouwen, The Wounded Healer: Ministry in Contemporary Society (Garden City, N.Y.: Imag~ Books, 1979). 2 Gerard Egan, The Skilled Helper: Models, Skills, and Methods for Effective Helping, 2nd edition (Monterey, Calif.: Brooks/Cole Publishing Co., 1982). 3 Keith Egan, "The Fire of Love: John of the Cross' Central Symbol of Contemplative Identity." Lecture given at Carmel 200: Contemp.lation and the Rediscovery of the American Soul, sponsored by the Carmelite nuns of Baltimore, held at Loyola College, Baltimore, August 12-18, 1990. 4 Rembert G. Weakland, O.S.B., "From Dream to Reality to Vision." Address given to the Future of the American Church conference, sponsored by Time Consultants, Washington D.C., Sept. 28, 1990. Printed in Origins 20, no. 18 (October 11, 1990): 289-293 5 Joseph P. Chinnici, O.EM., "The Politics of Mysticism: Church, State, and the Carmelite Tradition." Lecture at Carmel 200, Baltimore, August 12-18, 1990~ Messiaenic Epiphany: . amidst animals, Love is born Stephen Schloesser, S.J. Mr. Schloesser is a transitional deacon studying theology at Weston Co!lege. He resides at 15 Avon Street; Cambridge, Massachusetts 02138. The nineteenth and twentieth centuries, in their most profound manifestations, are centuries which have tried to live without tran-scendence. How to live without grace--that is the question that dominates the nineteenth century. The question of the twentieth cen-tury., has gradually been specified: how to live without grace and without justice? --Albert Camus, The Rebel (1951) I would like to stress the need for the Church today to be aware of its duty to bring to the world a sense of the sacred and the transcendent., i. In this way we can show to the world that we are a sign of something which is more meaning,ful and more complete than just the daily tragedies that all of us must face. --Rembert Weakland, "25 Years after the Council" (1990) A friend stopped me after class the other day and said, "You like twentieth-century organ music, don't you?" Grateful at last that life had sent a soul partner to accompany me on my solitary journey, I eagerly replied, "Yes! Do you? . No," she answered, "but a friend gave me a CD of Christmas music for the organ. I can't stand it. If you want it you can l~ave it." I took the disc gratefully and set out again on my journey, solitary still, but with a mission-ary's fervor. Twentieth-century music in general tends to distend: for lush romantic strings it seemingly substitutes barbed wire; for pastoral horns the intermit-tent siren. It attempts to speak in language too deep for words those feelings we prefer left unsaid: confusion in the face of chaos; despair over life's daily 817 I~1t~ / Review for Religious, November-December 1991 deaths; horror in the face of human atrocity. Twentieth-century music in gen-eral tends to express our culture's deepest pulses: a world seemingly devoid of grace and justice. And what about twentieth-century church music? The church music composer-historian Erik Routley once wrote that all authentically twentieth-century church music contains within its score a certain measure of "skepti-cism." I think he is right here, but in this Christmastide I suggest a more seasonal term: a certain measure of "scandal"; the "stumbling block" of the manger. For what faced the European church musicians after the Great War was nothing less than the scandal of Christianity: incarnation, cross, grace-- the works. How do church musicians remain faithful both to their experience of violence--this race, this culture, this epoch--and, at the same time, to their vision of confidence in Love's promise to triumph? Many--perhaps most--solve this dilemma (as so many of us do) by simply choosing one or the other, confidence or despair. We--players and listeners alike--are numbed by the banality or bludgeoned by the bombast. Yet, as Archbishop Rembert Weakland said once in an Advent homily, Christian liturgy (and the vision it ritualizes) insists that we always keep in mind both terms of the dialectic. At Christmas, we remember the price in Gethsemane of becoming human; on Good Friday, we remember the promise proclaimed at Easter. When our liturgy expresses joy unbridled by the mem-ory of death-~or grief unbalanced by the hope of resurrection--we have for-gotten the paradox: ¯. amidst animals, Love is born. Whereas the French composer Claude Debussy had painted impression-istic passage.s, conveying the evanescence of time lost with large lush ensembles, the young Parisian Olivier Messiaen turned his attention to the other pole: he attempted time out of time. Messiaen discovered the genius unique to the organ: it can convey the illusion of eternity. The bang of a drum punctuates; the vibration of a piano wire inevitably dies; the singer must come up for air. But the organ, as Igor Stravinsky complained, is "the monster that does not breathe." In the organ, Messiaen and many after him found a new way of inviting the listener to experience the transcendent. On the other hand, these musicians were twentieth-century citizens, very much situated in history. The organ lost a genius when the young Jehan Alain was killed in the defense of France. The German Paul Hindemith fled to the United States under Nazi persecution while choral composer Hugo Distler took his own life under the same. Olivier Messiaen wrote and pre-miered his "Quartet for the End of Time"--beginning with "the harmonious silence of heaven"---while imprisoned in a German POW camp. They knew Messiaenic Epiphany / 8~9 firsthand the human potential for savagery, a fragile culture's collapse, the seeming triumph of death. Thus, they also employed the musical language of our time: barbed wire, screaming sirens, carefully constructed cacophony. Writing church music, they attempted to convey in their medium the experience of Christmas: that, in the midst of life's bleak midwinter, there lives "the dearest freshness deep down things." Their fusion of the languages of transcendence and of skepticism resulted in a radically new musical lan-guage, a nearly hypostatic union. In the midst of scandal (which their music never sidesteps), they stood apart from the aleatoric vogue, firm in hopeful trust, rooted in their vision of the immanent transcendent: ¯. amidst animals, Love is born. I am glad for the gift of the CD, and I plan on listening to it this season. Not, of course, over Christmas dinner or while opening gifts under the tree or while rocking my niece to sleep in front of the crackling fire. For that I will listen to "The Messiah" or to the kids from King's College, or my moth-er will put on Nat King Cole or my father Johnny Cash . And not, of course, when the snow silently piles outside my Cambridge window, weigh-ing down the boughs as books weigh down me, streetlights highlighting Victorian crannies on neighboring homes. For that kind of delicious melan-choly only George Winston's "December" will do. I mean rather when I turn off the lights and light a candle, wrap a blan-ket round and stare into nothing: that is when I will play my new CD. Time and timelessness, scandal and hopeful trust, death and Love. I will think about them--Nazis and world war and concentration camps; and I will think about us---death squads and desert storms and Mount Pinatubo; and I will think about home--grandfather's Alzheimer's and grandmother's grief, a cousin's suicide, a friend's AIDS: "the daily tragedies that all of us must face." And then, I hope, as for magi on a journey to a manger, scanning the midwinter sky, it will light up the night, the sudden onslaught of insight-- the Epiphany--those artists attempted to convey: ¯. amidst animals, Love is born. 820 Monastic Ruminations I. Spring." The Russian Olive Tree in Meditation Park "The affection of love is a delicate plant. " --Gilbert of Hoyland Silver smells whiff past me, into me, Byzantine incense, perfume from a bazaar, a solitary pearled tree in the park odors the mind with deja vued dusty dreams shelved from disuse. Sable Lent fades into resurrected dappled blooms, the Russian Olive shimmers in newborn light, morning dew kisses its hoary-haired branches, while it speaks in hushed tones of hidden presence. II. Summer: Locust Trees along the Academy Entrance "Unity consists in singleness of love." --Bernard of Clairvaux Standing at attention, locust trees reach skyward, stretching limbs into lowlying clouds, each arm delicate, broken by storms, battered by winter's ice, survivors sentineled. Breezes sway the foliage to an unheard melody, rhythmically touching the tips of treed tendons, digits gnarled by seasonal change, each tree soloed, a monk reaching for God, separate, yet partnered, facing each day together yet aloned. 821 IlI. Autumn: The Monastic Cemetery "The treasure of our love is hidden in the field of our heart and lies buried in its very depth." --John of Ford The colors are deep across the valley-- red, burnt orange, yellow. Each vibrant tree grasping my throat and choking my breath away, death is viewed, keeping itself daily before our eyes. Fallen leafs encircle my feet, drawing my eyes to the stones neatly rowed, each with a face, a person I knew, a laugh recalling the past, now silent, earthbound, yet rejoicing beyond the eye. IV. Winter: Leafs Trapped in Collins Court "Love is solid. It may be fretted by annoyance, but it simply cannot be worn away." --John of Ford Leafs trapped within the courtyard beat bird-like against the mirrored windows, trying to escape the battering wind, fluttering desperately, vortexing, rising and falling, yet free. Columns rise, Stonehenge revisited, standing guard over the spectacle, silent seers, mutely observing the abused leafs, hostaged too, but immobile, the stationary monoliths envy the leafs bound nowhere yet unfettered. Benedict Auer, O.S.B. Saint Martin's College Lacey, Washington 98503 Song of the Groom: Spiritual Marriage and Masculinity Robert Annechino Robert Annechino has completed the graduate program in spiritual direction at the Shalem Institute for Spiritual Formation, Washington, D.C. This article is taken from a paper written for the program. He is married and the father of three children, and is writing a book on masculine romantic spirituality. Correspondence would be wel-come at P.O. Box 14039; Rochester, New York 14614. All Christians have heard God addressed as "Father." Today we sometimes also hear God called upon as "Mother." In our mystical literature there is a long tradition that speaks of God or Christ as the "Bridegroom" of the soul. This article considers something we have heard next to nothing about: a Christian mystical experience that celebrates God as "Bride." Admittedly, such an idea seems peculiar at first, but perhaps its very anomaly is even more peculiar. Why has not Christianity admitted such a tradition when, as we shall see, many world religions have? How might an appreciation of the Divine Bride expand our understanding of God, of religious experience, and of ourselves as spiritual, social, and sexual beings, male and female? The awareness of God as Mother has been a gift and challenge of femi-nist spirituality. This alternate feminine image of God as the Divine Bride derives from the quest for an authentic contemporary masculine spirituality. Reflection by men on our experience as men will free us from the myopic assumption that male experience is normative of all human experience, and will bring the unique features of masculinity into sharp focus. To understand and revitalize the spiritual life of contemporary men, it is important to con-sider how we customarily recognize both maleness and holiness and how these conceptions connect and conflict. Richard Rohr, James Nelson, and John Carmody are some of the teachers who have explored male experiences of Christian faith and values. 822 Song of the Groom / 823 As evident in the work of Robert Bly and Robert Moore, an essential element of the men's movement is the recovery of the archetypes or models of male experience, which typify distinctive themes of male identity. Through the exploration of such heroic figures as the Wild Man, the King, the Warrior, the Trickster, the Lover, the Grief Man, and the Quester (which Robert Bly has aptly called the "Great Joys of Men"), contemporary men are gaining new understanding of their maleness and of the social expectations and personal conflicts which shape them. In Toward a Male Spirituality, John Carmody encourages men to come to God in and through the kinds of relationships that reflect the best of male experience, finding God as buddy, father, brother. He also seeks to open men to the possib!lity of finding God the Holy Spirit as the divine lover, in a spirituality of romancing,l But here, in the attempt to engage male romantic love as a spiritual symbol, we run into a barrier that challenges traditional Christian notions. This barrier has also been noted by Robert Moore and Douglas Gillette in their book on the four major male archetypes, King, Warrior, Magician, Lover. Of these, they feel that the Lover has been the most repressed within Western religion. They describe the giftedness of the Lover so: For the man accessing the Lover, all things are bound to each other in mysterious ways. He sees, as we say, "the world in a grain of sand." This is the consciousness that knew long before the invention of holography that we live, in fact, in a "holographic" universe---one in which every pa~t, reflects every other in immediate and sympathetic union. It isn't just that the Lover energy sees the world in a grain of sand. He feels that this is so.2 The mature energy of the Lover is not exclusively nor even primarily expressed through sexual activity, but as a royal dignity which suffuses the entire person with gladness of heart and warm richness of being. While the Lover has never been articulated well for Christian women or men, I believe that histor!cally there has been a particular reluctanc~ to incorporate male erotic energy into religious expression, and this history needs to be under-stood and redressed. In a recent book on the feminist rhetoric of St. Teresa of Avila, Alison Weber maintains that medieval spirituality systematized two major images of the mystical journey.3 The first was .the sponsa Christi, the bride of Chris.t, an image drawn from the conventional feminine experience of romantic love and marriage. The second image was the miles Christi, the soldier of Christ, derived from the conventional male experience of war. In the sponsa Christi or bridal mysticism, we find that from the time of Origen the Song of Songs was lavishly allegorized as the mystical union of the soul, personified by the 1~24 / Review for Religious, November-December 1991 Shulammite damsel, with the Lord as the shepherd/king. This imagery evolved into the classical descriptions of spiritual betrothals and spiritual marriage. It is certainly true that throughout the history of Christian spiritu-ality such imagery has been evoked by men as well as by women. In fact, most of its known expositors were male (since literature was a male domain). Yet today, when feminist theologians have tightly insisted that we consider the limitations levied by exclusive masculine language in relation to God, we might also ponder what diminishment lurks in the imagery of bridal mysticism. Why have men relied upon the erotic imagery of women to describe their love for God? Why is there no "bridegroom mysticism" call-ing up.on the natural erotic imagery of men? What would it take, and what would it mean, for Christian men to become free to pursue God as their Divine Bride? Bridegroom Mysticism: The Male Mysteries of God and Men At this point it is important to ask: Does it really matter whether we con-ceive of God as Father, Mother, Bridegroom, Bride, or in any of the person-al, transpersonal, or nonpersonal figures that have dawned in human consciousness as we encounter the great Mystery? If we give too much attention to the name, will God cease to be Mystery? I believe that the name only enhances the Mystery. If God is God, then the God of the naming is not different from the God of experiencing. Feminist theologians have wisely recognized that naming God is an act of self-revelation as well as God's rev-elation to us. With this in mind, let us consider what it means for men to name God as Father, Mother, and Bridegroom and then consider the alterna-tives of knowing God as the Divine Bride. Mary and Leon J. Podles, in an interesting article denouncing the "emas-culation of God," protest that the male image of God cannot be dispensed with arbitrarily. God the Father, they say, is a God of transcendence, stand-ing distinct from his creation, having created it in a male act of separation from himself: Why is God the Father a Father and not a mother? Maleness is a symbol of transcendence because the fundamental male experience, thal~ of fatherhood, of reproduction through ejaculation, is one of separation, while the fundamental female experience is one of prolonged and inti-mate union with the offspring through the long months of gestation and nursing. The male experience of the world is one of "either/or," "this, and not that," one of separation.4 The male image of God engages essential aspects of the male identity, which cannot be denied without denying the life quest of men. As many Song of the Groom / 895 writers have pointed out, male identity is usually first discovered in an act of distinction and separation.5 The little girl experiences continuity with her mother, their femininity uniting them (with both positive and toxic bonds). But the little boy becomes aware of his masculinity as being a difference between him and the close nurturing mother, and thus begins the male quest of distinction and separation. With this comes the need for the boy to affirm his maleness by connecting with his father. From here ensues the whole dynamic of dependence, independence, and eventual interdependence that are typical of healthy male development experiences that perhaps figure in the religious motifs of exile and redemption. And yet, while the maleness of God does engage these crucial aspects of men's experience, there is a subtle but clear possibility that it can also limit a man's sense of masculinity before God. The Podles' article, for example, refers to the Father God as "the Creator, before whom all else is female.''6 The inevitable presumption is that, if God is considered male, then all cre-ation, including humanity, is essentially feminine. Ironically, this might leave men castrated before God, their maleness exiling them from the "femi-nine" creation. As James Nelson has said: When God became male, males were divinized, and patriarchy had cos-mic blessing. At the same time we have resisted that one-sided masculin-ized deity, for a male God suggests to men their feminization. Language referring to the Church has long been feminized: "She is his new creation by water and the word." All of us, men as well as women, are "she's" when it comes to being the Church. That feels uncomfortable. Furthermore, a male God penetrates us. But to be penetrated by anyone or anything, even God, amounts to being womanized. It seems tanta-mount to a man's degradation, literally a loss of grade or status.7 Notions of "female submission" toward God have pervaded all of Christian spirituality, from pious popular devotions to the most rarefied con-templation. Even if he has not been exposed to the literature of bridal mysti-cism, consider what it has meant for ~i man; standing amid generations of male Christian mystics, to sense himself in a feminine role in relation to God. What does this imply about his maleness? The lavish descriptions of bridal mysticism, in which the feminine soul is wooed by the celestial Bridegroom, violate his natural desire as a man. Jungians may discern here the emergence of the inner anima, the feminine side of the male. But even if this were the case, what other problems are invoked in such an approach? Arthur Green has asked some important questions along this line: Is it really only women alone who are in need of feminine imagery? Do images of the divine feminine belong only to women? Might they not 826 / Review for Religious, November-December1991 belong to, and respond to the needs of, men as well as women? Or, as a friend posed the question a long time ago, with reference to Catholic spiritual literature, does Teresa of Avila need to be the bride of God more than John of the Cross? Does John need God the Father more than God the Mother? Indeed, is it Mother whom the passionat~ Teresa seeks so boldly? Might one not argue that men need the feminine, as women need the masculine, if religious life involves something like what the depth psychologists call a search for.polarities? In the course of our intense longing for the divine Other, a longing long depicted as having a strong erotic component, might it not be opposite rather than like that needs first to be sought out?8 And, while feminist theologians have contributed an important under-standing of the Divine Mother, the uncritical acceptance of God as Mother still may not fully open the feminiriity Of God to adult men. Robert Bly affirms that a man's encounter with the holy feminine, the "meeting with the gbd-woman in the garden," is a step beyond the parental drama: W~ can't stop the story here, because the feminine has not yet appeared. His mother, as the maternal form of the feminine, he has of course expe-rienced, but that is all. And now he is about to meet the feminine in a nonmatemal form~ in its powerful, blossoming, savvy, wild, instigating, erotic, playful form.9 In God the Bride, we find a fully femii~ine expression of divinity, one who preserves for men the essential Otherness that is so integral to their psy-che. As Bride, God is even more "Other" than Father, yet it is an otherness which is fantastically attractive, and invites the man to participation and union. The Divine Bride welcomes a mal6 spiritual identity that is fully adult and ~ully masculine. Bridegroom Spirituality and the "Way of the Warrior" Now let us turn briefly to Alison Weber's second image of classical Christian mysticism, the image of the miles Christi, the soldii~r of Christ, a mas~tiline image that has found wide expression historically, from the ladder mysticism of John Climacus, through the service mysticism of Ignatius LoyolL Today one might well ask if this militant motif, in an age of nuclear and chemical weapons, terrorism, and environmental desecration, is at all appropriate. But here the expositors of what has been called "the way of the warrior" must challenge, nuance, and explain such imagery. The passionate denial of ~he flesh in an intent focus upon. a goal is a real and necessary aspect of human life, and it is fitting that it find expression in the mystical "way of the warrior." Many men and women relate vitally to God on this path, at least for a good part of their lives. The "call of the King" in Ignatius Song of the Groom / 827 Loyola's Spiritual Exercises presents a spirituality that springs from this rich sense of participation and mission. Some expositors of male spirituality seem to equate it exclusively with the way of the warrior, but the male "way of the lover" (bridegroom mysti-cism) is both a complement and an alternative to the way of the warrior. While it may be important to question the limitations of the miles Christi, it is emphatically not the role of bridegroom mysticism to neutralize or domes-ticate the way of the warrior, but to enhance, inflame, and fulfill it. The way of the warrior celebrates a clearly focused intent to uphold righteousness regardless of personal cost. This fervent passion unites the way of the war-rior with the way of love. But the miles Christi can become morbid if it arbi-trarily divorces itself from love, in any of its forms, including the erotic. Such denial inflicts a cramped, neurotic quest for control, a pseudospirituali-ty that is myopically fixated and incapable of the panoramic awareness exer-cised by the true warrior. Sadly, such diminishment has all too often been the conventional model of holiness, reflected in a celibacy that is sterile rather than full, in the collapsed mentality described by Alan Watts: The opposition of spirit to both nature and sexuality is the opposition of the conscious will, of the ego, to that which it cannot control. If sexual abstinence is, as in so many spiritual traditions, the condition of enhanced consciousness, it is because consciousness as we know it is an act of restraint . This is clearly the reaction of one for whom the soul, the will, the spiritual part of man, identified with that form of conscious-ness which we have seen to be a partial and exclusive mode of attention. It is the mode of attention which grasps and orders the world by seeing it as one-at-a-time things, excluding and ignoring the rest . Obviously, '~he sexual function is one of the most powerfu| biological manifes'ta'tions of biological spontaneity, and thus more especially difficult for the will to control . But this mode of control is a peculiar example of the proverb that nothing fails like success. For the more consciousness is individualized by the success of the will, the more everything outside the individual seems to be a threat--including not only the external world but also the "external" and uncontrolled spontaneity of one's own body. ¯. Hence there arises the desire to protect the ego from an alien spontane-ity by withdrawal from the natural world into a realm of pure conscious-ness or spirit.~° The Divine Bride brings men the gift of seeing the totality within the par-ticular, and the particular within the totality. She wards off all brittle reduc-tionism. Nor does She allow the will to sink into a quietist slumber. Rather She preserves full intentionality of the will, but in a mode that Gerald May aptly describes as open "willingness" rather than compulsive "willfulness.''11 While the impulse to relate to God as Bride has not been entirely absent t~91~ Review for Religious, November-December 1991 in Christian mysticism, it is certainly not in the mainstream of our tradition. For historical models we must turn to its expressions in other religious tradi-tions, and explore some out-of-the-way territories in our own history. But the love-quest for God the Bride is worthy of our attention. The Divine Bride in Non-Christian Traditions In the Jewish writings we meet the evocative figure of Wisdom, as expressed in the book of Proverbs and throughout the Scriptures. Wisdom emerges not as an abstract attribute of God, but as a mysterious and primor-dial Woman. In Proverbs, she boasts her own preeminence in her dalliance with Yahweh: "When He laid down the foundations of the earth, I was by His side, a master craftsman, delighting Him day after day, ever at play in His presence, at play everywhere in His world, delighting to be with the sons of men" (Pr 8:29-31). In the Wisdom literature we read how those who love the Lord also take Wisdom as their own: "She [Wisdom] it was I loved and searched for from my youth; I resolved to have her as my bride, I fell in love with her beauty" (Ws 8:2). In Western Christian exegesis, Wisdom was identified with the Logos, or as a personification of an attribute of God. But within the Jewish tradition the figure of Wisdom evolved into Shekhinah, the Presence or Dwelling of divinity. Among the Kabbalistic Jews in the thirteenth century, She was esteemed as no less than a divine hypostasis, the feminine consort of the . Lord. The eminent Kabbalistic scholar Gershom Scholem regards this as one of the most powerful and far-reaching insights of Jewish mysticism.12 The recognition of Shekhinah was not only an intellectual triumph, but also ennobled human sexual love as an emanation of and participation in the divine love between the Lord and His consort Shekhinah. The Christian father Clement would idealize the forty days of Moses on Sinai as time of continent chastity and use this example to justify detailed restrictions on sex-ual expression within marriage.13 But, in the Kabbalistic literature, Moses was said to have joined with Shekhinah, the very consort of God, on Sinai. According to Kabbalistic teaching, in the course of creation the Lord became mysteriously and redemptively alienated from Shekhinah, but sexual inter-course within marriage helps to reestablish God's unity, as men and women participate in the divine harmonic interplay of male and female. The Jewish wife and husband were invited to enjoy their Sabbath lovemaking as a con-templative act, their delight ever expanding to embrace them, their progeny, and their ancestors and continuing as blessing to all the Jewish people, to all of humanity throughout creation, ultimately bringing healing into the very Song of the Groom / 829 heart of a wounded, yearning God. Speaking of the Sabbath celebration, a celebration that was climaxed by sexual intercourse between husband and wife, Scholem has said, "A strange twilight atmosphere made possible an almost complete identification of the Shekhinah, not only with the Queen of Sabbath, but also with every Jewish housewife who celebrates the Sabbath.'q4 In the spirituality of Islam, the beauty of Allah has been identified with the charm of women. The Islamic mystics, or Sufis, could be quite ascetic, and sometimes shared with other Muslims a marked suspicion towards women (although at least one contemporary scholar of Islam, Annemarie Schimmel, has stated that such notions never reached the pitch of medieval Christian misogyny~5). But this did not deter the Sufis from also recognizing femininity as a revelation of God. A notable example is the illustrious Sufi master Ibn ai-'Arabi (1165-1240), perhaps the greatest mystical expositor of Islam. As a youth he had two women saints among his teachers. On his pil-grimage to Mecca at the age of thirty-six, he became enamored of an intelli-gent and beautiful Persian maiden. Recognizing the love of God suffused within the thralls of his human passion, he composed The Interpretation of Desire (Tarjuman aI-Ashwaq), an ode addressed to Allah as his beloved Lady. A few lines of one of his love songs to God display this eloquently: O, her beauty--the tender maid! Its brilliance gives light like lamps to one traveling in the dark. She is a pearl hidden in a shell of hair as black as jet, A pearl for which Thought dives and remains unceasingly in the deeps of that ocean. He who looks upon her deems her to be a gazelle of the sand-hills, because of her shapely neck and the loveliness of her gestures.~6 In a later work, The Bezels of Wisdom, Ibn al'Arabi taught that a man sees the divine most perfectly by contemplating the feminine. The man who enters sexual embrace in this knowledge finds much more than the satisfac-tion of a fleeting lust, but enters the play of divine pleasure. "If he knew the truth," Ibn al-'Arabi wrote, "he would know Whom it is he is enjoying and Who it is Who is the enjoyer; then he would be perfected.''17 Notice that here, as in the Kabbalah, erotic experience has been evoked both as a simile of divine love and as a sacrament divinizing the love experienced between a man and a woman. The Tantric schools of Hinduism and Buddhism view the world as a liv-ing matrix of divine energy. "Tantra" literally means continuity or inter-weaving, and the Tantric teachings skillfully reveal the existential and mystical consistencies that pervade the seamless but diverse fabric of life. 8~0 / Review for Religious, November-December1991 Even our neurotic bewilderments and obsessions contain seeds of transform-ing energy.18 Tantric contemplation enrolls all facets of human experience as skillful means to spiritual freedom, and the sexual faculty is not excluded. In the higher Tantras the Buddhas are imaged in intimate sexual embrace with their Prajna or Wisdom consorts, the female Buddha embodying authentic multidimensional vision and the male Buddha incarnating compassionate action. For those with the right preparation, initiation, and guidance of a qualified guru, the energy of sexual union is evoked in an explosive revela-tion of divine creative potential. 19 Those who enter this path encounter the divine feminine principle as the Dakini (Sanskrit--or, in Tibetan, khandro--literally "sky-dancer"). The Dakini is lovely, enticing, and challenging and sometimes comes in a horrif-ic guise, exercising a startling energy that cuts through behavioral obses-sions. The Dakini, who may become manifest as an archetypal figure or an actual woman of wisdom, avails Her fully realized femininity to move the contemplative beyond his exclusionary mode of consciousness toward one that is panoramic and involved in the full potentiality of life. To disengage him from habitual values, She may sabotage the yogi's self-righteousness. In several tales, an abstemious, scholarly monk enters the higher Tantric path when the Dakini approached with wine, meat, or the offer of sexual rela-tions, all of which are of course forbidden in the lesser path of renuncia-tion-- a fascinating rendition of the "female temptress" motif in that the male is tempted toward fuller life. To obtain the blessing of the Dakini, the con-templative needs to revere, court, and withstand Her, in short, to fully romance Her. As a contemporary Tibetan teacher said: The playful maiden is all-present. She loves you. She hates you. Without her your life would be continual boredom. But she continually plays tricks on you. When you want to get rid of her she clings. To get rid of her is to get rid of your own body--she is that close. In Tantric literature she is referred to as the dakini principle. The dakini is playful. She gam-bles with your life.2° In Taoism, also, the universe is seen to function according to the inter-play of male and female energies, the yang and the yin. A loving relationship between a man and woman serves to integrate the body-mind continuum of each with the universal dynamic of life. The Taoist texts give men explicit and detailed instruction on the encounter with the feminine, and a yogic approach to sexual experience that engages these profound energies. Christian Expressions of Bridegroom Spirituality In the gospels Jesus is proclaimed as Bridegroom, and one would hope Song of the Groom / 831 that the apostolic Church would have cultivated a view of marriage as a way of the Spirit, with an appropriate bridegroom spirituality. But a search here is somewhat disappointing. In The Body and Society, Peter Brown surveys the place accorded to marriage in early Christian thought, in context with the developing ideal of virginity.21 Rejecting the Jewish and Roman ideals of marriage, some of the more far-flung Christian bodies in apostolic times expected that all sexual activity, even within marriage, would cease upon baptism. Even the authentic Pauline writings, particularly 1 Corinthians, favor the ideal of celibacy, allowing marriage as a concession to the weak. Perhaps in reaction to the havoc created within families by the more ascetic model, the later Pauline corpus, particularly the pastoral letters, domesticat-ed this view, giving a conventional nod to the probity of marriage. Surpassing all of these is the notable passage in Ephesians 5:25-33, which is remarkable for its strong affirmation of male marital love: in the love of his wife, a man conforms himself to Christ as the Bridegroom of the Church. The marital eml~race is depicted as not only pure but purifying, a self-giving that ennobles both partners. Here was a wonderful foundation for the growth of a future bridegroom mysticism. However, the patristic era did not see the unfolding of marriage as a way of the spirit, but preferred celibacy as the ideal for a perfected life. By the close of the patristic period, the celibate ideal was firmly settled, and an allegorical bridal mysticism began to bloom. Doubtlessly, the sterling figure of Mary often came to stand in for the feminine aspect of the Divine. Her perpetual virginity was a rapt model of chastity, yet occasionally her devotees have found stirrings of a tender, more sensual love toward her. Bernard of Clairvaux, for example, was an eloquent and profound expositor of bridal mysticism, yet he also reported that the Virgin would come and embrace him warmly, as words of love would pour forth to her: "My Love! My Love! Let me ever love thee from the depths of my heart!''22 Later, in the time of Henry Suso (1295-1366), it was the custom of the young men in his native German town to serenade their sweethearts at the New Year. Henry reportedly followed suit by singing stirring love songs to the figure of the Madonna in the town square.23 One thinks, too, of Francis of Assisi in his romance of Lady Poverty. In fact, by adopting the mission of "troubadour of the Lord," Francis drew upon a movement that fostered bridegroom spirituality at a time when the Church would not recognize it: the emergence of courtly love and romance. In Love in the Western World, Denis de Rougemont traced the close development between the emergence of romance and the heterodox spiritual movement known as Albigen-sianism. 24 The troubadours were evangelists of the movement, and through 1~2 / Review for Religious, November-December1991 their odes of love and honor, human and divine love were integrated, so that spiritual love was given a human face and human love was elevated to a divine dimension. The Provenqal troubadours courted God as the divine fem-inine, dazzled by Her beauty and charm. The movement found expression in chivalry, literature, and the arts, making amorous love a respectable topic for prayer. One thinks, for example, of the tale of Tristan and Iseult and of the ~vorshipful manner~ 6f courtly love. It is curious that during this time, too, interest arose in spiritual friendships between men and women, such .as the chaste love of Francis and Clare or the more ~ultry and tragic affair of Abelard and Hrlolse. In his love of Beatrice, Dante fotind a revelation of divine mystery. Later the heritage would still be alive in Shakespeare's Romeo and Juliet: the young lovers meet at the masqu.e and express their love in an extended metaphor of worship, pilgrimage, and liturgy. It was during the medieval period, too, that the art of alchemy was intro-duced from northern Africa and taken up by Christian scholars. As Carl Jung's colleague Marie-Louise von Franz has exhaustively discussed,25 Western alchemy did not emerge as a primitive attempt at chemistry, but as a comprehensive map of inner transformation. Alchemy preserved psychologi-cal symboli.sm that was excluded from mainstream Christian mysticism, ificluding a sophisticated contrasexual integration. By the time of the Renaissance, interest in the Kabbalah was also respectable in learned Christian circles and doubtlessly coritributed its own sexual spirituality.26 For all of this, there was still no contemplative imagery in the mainstream of Christian spirituality that would represent male sexual longing as a paradigm for the love of God until the unique voice of Jacob Boehme broke the silence. Jacob Boehme (1575-1624), the German Lutheran lay mystic and teach-er, was doubtles.sly the boldest expositor of bridegroom imagery to emerge in the history of Christendom. Largely self-educated, Boehme worked as a shoemaker, and lived as a faithful husband and father of six, involved in the affairs of his guild and community. From an early age he had a remarkable series of revelations concerning the nature of God, creation, and the inter-play of good and evil. Iia his time alchemical and Kabbalistic ideas had per-colated well into learned spirituality, alongside the more official theologies of the churches. The Wisdom tradition, which had continued in Eastern Christian thought,27 had long lain dormant within Western Christian spiritu-ality, but in an intricate trinitarian theo.logy Boehme spontaneously and inde-pendently recovered it. Briefly and loosely stated, in Boehme's theogony Wisdom (or Sophia) was regarded as the consciousness of God. Wisdom was spoken of as the body of the Trinity and the bride of Christ. She infused all Song of the Groom the persoias of the Trinity in their knowledge of one another, and thus could draw human corisciousness into God. Accordingly, in the devotional works of Boehme, spiritual marriage was not between the bridal soul (the anima) and the bridegroom Christ, but between the animus and the Lady Wisdom. In The Way to Christ Boehme exhorts the reader to court the noble Virgin Sophia to become Her bridegroom just as Christ is Her bridegroom, and gives a stirring dialog between Sopfiia and the bridegroom soul.28 The Promise of Bridegroom Spirituality Let us return to the questions raised at the beginning of this article: What is th~ importance of male erotic mysticism? What does it contribute to our understanding of God? Does it open any new ways of thinking about who we are, in relation to God and in relation to one another, as men and women? The following common themes certainly are not exclusi~ie to bride-groom mysticism, but suggest themselves with enough ~orce to call for par-ticular notice: The Healing of Male Grief. Robert Bly has said that the male mode of feeling springs from a primal "grief," a grief related to the male experience of sacrifice and self-denial.29 In their conventional roles as providers and protectors, men have experienced a crushing burden of responsibility and "have-to's," wearily measuring up to others' expectations, just as they con-tinually size up other men. From the tenderest age, male ideritity is won in an act of separation and distinctioh from the mother, urilike the female identity that is secured through inclusion and similarity to her. Even the sexual act involves for the male a separation, a sundering and yielding of his very essence. Bridegi'oom mysticism exposes his deep grief to the healing work of the Woman. She, who is desirable pureiy by nature rather than by merit, brings forth what is best in a man. When a man first feels the stirrings of love toward the Divine Bride, the experienc6 is overwhelming, reminiscent of the first time he became attracted to ~ girl. Many men remember their initial sex-ual attractions as fresh and frightening and raw, but at the same time oddly pure. Later on, the sexual lives of men often become just another conquest or achievement, but the love of the Divine Bride never seems to lose its surprise and purity, giving the sacrifice of the man a worthy end and resting place. The Healing of Female Pain. Robert Bly calls the female mode of feel-ing an experience of "pain," the pain of being devalued. If nothing else, an awareness of God as Bride, at this juncture of our history, indicates mutuali-ty between men's and women's spirituality in contemporary faith, an acknowledgment by men that the divine feminine is as important to them as it is to women. One of the precepts of Tantric Buddhism states that "to dis- 834 / Review for Religious, November-December1991 parage women is a mortal offense, for woman is the source of Wisdom." Bridegroom spirituality accords the deepest respect to woman, in an act of affirmation that woman cannot give to herself, any more than man can heal his own grief without the love of the Woman. The Healing of God. In the wholeness of God as Woman, we worship Her as the matrix of mystery, comprehen.ding all within her, evil as well as good. In the year 1600 Jacob Boehme first had i.nsight into the activity of Divine Wisdom, and in this same revelation he said, "I saw, too, the essential nature of evil and good and how the pregnant Mother--the eternal gen-etrix brought them forth.''3° Bridegroom spirituality has much to offer our Understanding of what has been called the redemption of God.31 Warrior spirituality rouses to the Lord's clarion to wage battle against evil, but the human heart also seeks the why and wherefore of suffering, an intimacy in which the pain of God can be disclosed and, if possible~ healed. In Kabbalistic Judaism, humanity's separation from God also entails the sepa-ration of masculine and feminine principles within Godhead, and erotic spir-ituality participates in ttieir reunion. As Gershom Scholem writes: The reunion of God and His Shekhinah constitutes the meaning of redemption. In this staie, again seen in purely mythical terms, the mascu-line and feminine are carried back to their original unity, and in this unin-terrupted union of the two the powers of generation .will once again flow uhinterrupted through the worlds. The Kabbalists held that every reli-gioias act should be accompanied by the formula: this is done "for the sake of the reunion of God and His Shekhinah.''32 The Healing of Creation. This is the necessary and obvious corollary of the healing of God. Bridegroom spirituality implies human participation and co-responsibility for God's creative purpose. We relate to God the Father/Mother as children, but the relationship with God as Bride is an adult relationship, enrolling the man fully into God's ongoing creative actions. Wisdom. Quite consistently--in the Hebrew Scriiatures, in Buddhist Tantra, and in the teaching of Jacob Boehme--the divine feminine is named "Wisdom." Wisdom is the fulfillment of the defiriing male consciousness, not in an ever-escalating acquisition of knowledge, but in "knowingness," with its distinctly feminine quality. It is akin to the Hebrew yada, which is "to know" as well as "to make love to." Robert Bly says that ~i father must impart two gifts to his children: his temperament and his teachings. In con-temporary society, Bly says, childreh may ~till have a brief opportuhity to be exposed to their father's temperament, but they have been almost completely deprived of his teaching, of acquiring practical prowess from him. And (it seems to me) just as children need to receive the father's teaching, s6 the Song of the Groom male psyche needs to give teaching, for its own health. "Even mean men," Bly says, "are often sweet when they're teaching." The Buddhist scriptures describe the interplay of female Wisdom, or Prajna, with the male principle, which is alternately called Compassion (Karuna) or Skillful Means (Upaya), the ability to utilize any situation appropriately for the welfare of others. The implication is that the male capacity for action, know-how, and mastery must be thoroughly suffused with wisdom if it is to find fulfillment. Think of the master workman, mechanic, or cabinetmaker, who after years with his craft does not have to shout or trumpet his ability. His mastery is unarguably evi-dent in his work. He can be patient, gentle, and sure. He has seen it all before. In the same way, for the man to exercise Skillful Means, he must deeply see the potentials for good and evil in each situation. It is only Wisdom which brings this seeing. The Centrality oflntent. When the male spirit encounters God the Bride, She calls forth a unique pledge of fidelity, a resolve that endures beyond all appearances. When words fail, when understanding crumbles, when all our religious ego projects are shown for the games they are, only the kernel of bare intent remains. In such a contemplative vision, we pray not to "get somewhere," but enter prayer as itself an expression of desire or intent, in the faith that just in "being there" we give and receive everything. In the power of this intent we pray not to get close to God, but because we are close, and beloved, to Her. For the man who finds inklings of his own experience here, are they ways to enter more deeply? As masculine spirituality emerges, men will find ways to celebrate God the Bride if they are willing to do so. But here are some preliminary ideas for Christian men: ¯ Simply open the Song of Songs, and pray the words of the groom to God as your Bride. Notice what happens. ¯ Try the same thing with Jacob Boehme's dialog with Sophia, or with Ibn al-'Arabi's poem. ¯ In male gatherings of worship, sing Her praises, just as Jewish men would gather at the edge of town at sunset on Friday, to welcome their Bride as Queen of Shabbat. ¯ We learn about the divine feminine by honoring the femininity of women around us. In Tilden Edwards's book Practicing the Presence, there is a simple, prayerful exercise that a man and woman can enter together.33 The book The Shared Heart by Joyce and Barry Vissell also has some sug-gestions, for committed couples. ¯ Christian celibates who want to bring sexual energy into prayer might wish to consult The Radiant Heart by Linda Sabbath. This does not deal [136 / Review for Religious, November-December 1991 specifically with male sexuality, but perhaps the exercises could be adapted toward this direction. In the Song of Songs, the awaiting bride leaps to the door at the approach of her groom, only to find that he has vanished. The bride is ready for love, but it is the groom who is timid and unsure. Is humanity only to be the hearer of the song of the groom? Might not that song also be meant to pour forth from the hearts of men? Might not the Bride be yearning to hear it? NOTES ~ John Carmody, Toward a Male Spirituality (Mystic, Conn.: Twenty-Third Publications, n.d.), pp. 31-32. 2 Robert Moore and Douglas Gillette, King, Warrior, Magician, Lover: Rediscovering the Archetypes of the Mature Masculine (HarperSanFrancisco, 1990), p. 121. 3 Alison Weber, Teresa of Avila and the Rhetoric of Femininity (Princeton, N.J.: Princeton University Press, 1990), pp. 109-122. 4 Mary and Leon J. Podl6s, "The Emasculation of God," America, 25 November 1989, p. 373. 5 See, for example, James B. Nelson, The Intimate Connection: Male Sexuality, Male Spirituality (Philadelphia: Westminster, 1988), p. 31. 6 Podles, p. 374. For a thorough treatment of the fatherhood of God, see also John W. Miller, Biblical Faith and Fathering: Why We Call God "Father" (New York: Paulist Press, 1989). 7 Carmody, p. 45. 8 Arthur Green, "Bride, Spouse, Daughter," in Susannah Heschel, ed., On Being a Jewish Feminist (New York: Schocken Books, 1983), pp. 248-249. 9 Robert Bly, Iron John: A Book about Men (Reading, Mass: Addison-Wesley Publishing Co., 1990), p. 123. l0 Alan W. Watts, Nature, Man and Woman (New York: Pantheon Books, 1958), pp. 143-145. ~ Gerald May, Will and Spirit: A Contemplative Psychology (San Francisco: Harper & Row, 1982), pp. 5, 6. ~2 Gershom G. Scholem, Major Trends in Jewish Mysticism (New York: Schocken Books, 1965). ~3 Referenced in Peter Brown, The Body and Society: Men, Women, and Sexual Renunciation in Early Christianity (New York: Columbia University Press, 1988), pp. 122-138. ~4 Gershom G. Scholem, On the Kabbalah and Its Symbolism (New York: Schocken Books, 1969), pp. 140-141. ~5 Annemarie Schimmel, Mystical Dimensions oflslam (Chapel Hill: University of North Carolina Press, 1975), p. 429. Song of the Groom 16 In Reynold A. Nicholson, The Mystics oflslam (New York: Schocken Books, 1975), p. 102. 17 Ibn al-'Arabi, Bezels of Wisdom, trans. R.W.J. Austin (New York: Paulist Press, 1980), p. 276. 18 Daniel Cozort, Highest Yoga Tantra: An Introduction to the Esoteric Buddhism of Tibet (Ithaca, N.Y.: Snow Lion Publications, 1986). 19 See the works of Herbert Guenther: Yuganaddha: The Tantric View of Life (Varanasi: Chowkhamba Sanskrit Series, second edition, 1964) and The Life and Teaching of Naropa (Boston: Shambala, 1986). 20 Chogyam Trungpa Rinpoche, as quoted in Tsultrim Allione's remarkable work Women of Wisdom (Routledge & Kegan Paul, 1984), p. 38. 21 Brown, The Body and Society. 22 B.Z. Goldberg, The Sacred Fire: The Story of Sex in Religion (New York: University Books, 1958), p. 199. 23 Ibid. 24 Denis de Rougemont, Love in the Western Worm (Princeton, N.J.: Princeton University Press, 1983). This revised edition has valuable appendices. 25 Marie-Louise von Franz, Alchemy: An Introduction to the Symbolism and Psychology (Toronto: Inner City Books, 1980). 26 loan P. Culianu, Eros and Magic in the Renaissance (Chicago: University of Chicago Press, 1987). Teresa of Avila and John of the Cross are also believed to have been influenced b~, the Kabbalah. See C. Swietlicki, Spanish Christian Cabala: The Works of Luis de Le6n, Santa Teresa de Jesfis, and San Juan de la Cruz (Columbia: University of Missouri Press, 1986). 27 See Sergius Bulgakov's interesting and controversial works, particularly The Wisdom of God: A Brief Summary of Sophiology (New York: Paisley Press, 1937), in which he presents an Eastern Orthodox sophiology quite consistent with Boehme's theogony. 28 Jacob Boehme, The Way to Christ (New York: Paulist Press, 1978), pp. 59-62. 29 These comments from Robert Bly are from a televised interview with Bill Moyers, A Gathering of Men. A videotape and transcript are available from Mystic Fire Videos. 30 Ann Liem, Jacob Boehme: Insights into the Challenge of Evil (Wallingford, Pa.: Pendle Hill Publications, 1977), p. 8. 31 See, in particular, I. Carter Heyward, The Redemption of God: A Theology of Mutual Relation (Washington, D.C.: University Press of America, 1982). 32 Scholem, On the Kabbalah and Its Symbolism, p. 108. 33 Tilden Edwards, Living in the Presence: Disciplines for the Spiritual Heart (San Francisco: Harper & Row, 1987), p. 74. 1~38 / Review for Religious, November-December1991 ADDITIONAL WORKS Bolen, Jean Shinoda. Gods in Everyman: A New Psychology of Men's Lives and Loves. New York: Harper & Row, 1989. Davis, Charles. Body as Spirit: The Nature of Religious Feeling. New York: Seabury, 1976. Donnelly, Dody H. Radical Love: An Approach to Sexual Spirituality. Minneapolis: Winston Press, 1984. Eliade, Mircea. "Masculine Sacrality" (vol. 8, pp. 252-258) and "Feminine Sacrality" (vol. 5, pp. 302-312). In The Encyclopedia of Religion. New York: Macmillan, 1987. Ibn al-'Arabi. Tarjuman al-Ashwaq. Translation and commentary by Reynold A. Nicholson. London, 1911. Johnson, Robert A. He: Understanding Masculine Psychology. San Francisco: Harper & Row, 1977, 1986. Sabbath, Linda. The Radiant Heart. Dimension Books, 1977. Stoudt, John J. Jacob Boehme: His Life and Thought. New York: Seabury Press, 1968. Vissell, Joyce, and Vissell, Barry. The Shared Heart: Relationship, Initiations and Celebrations. Aptos, Calif.: Ramira Publishing, 1984. Incense What sense this incense, Questions common sense? This burning, this waste, Like fragrant perfume, Aromatic nard on the Lord? Like love freely given-- For sheer delight! A gift--this incense-- Sweet savor of benevolence. Walter Bunofsky, S.V.D. 1446 E. Warne Avenue St. Louis, Missouri 63107 The Bible's Use of Sexual Language Nancy M. Cross Mrs. Cross's article on Blessed Edith Stein's feminism appeared in our issue of January/February 1989. The mother of twelve and now the grandmother of twenty-five, she entered the Catholic Church twenty years ago along with her Protestant-minister husband and their entire family. A wideiy published writer, she cofitinues to have this address: Box 55; Tayiors Falls, Minnesota 55084. [~lore and more Christian publications are saying what Arthur Shaw said in the National Catholic Register: that addressing God as male or female is "not only sowing confusion, but teaching heresy.''l Inasmuch as God is pu~e spirit and has no physical body that is male br female, the statement is, of course true. Yet a reply to this assertion about gender language used for God is demanded if some critical truth is not to be totally obscured, because the assertion is simply not clear enough. Addressing God with gender language exclusively of one sex is neither confusing nor heretical, but correct and true, and is first to be found in the Bible. Genesis 1 describes God's creation of man and woman in tiis image: "Let us make man in our image, after our likeness . So God created man in his own image, in the image of God he created him; male and female he created them" (Gn 1:27). About tliis passage Pope John Paul II, in the encyclical Dominum et Vivificantem, asks, ."Can one hold that the plural which the Creator uses here in speaking of himself already in some way sug-gests the Trinitarian mystery, the presence of the Trinity in the work of the creation of man?''2 His logic, which in every particular fits the unfolding story of man and woman in the Bible, brings us to some clarifying insights about the meaning of sexuality. In his pastoral letter "Do This in Memory of Me," Cardinal Carter of Toronto presents the deep covenantal the61ogy based on the Trinity from which we understand relationships on all levels of being: God and 839 840 / Review for Religious, November-December 1991 humankind, man and woman, priest and laity. The cardinal archbishop's teaching ranges from deductions based on the nature of the Trinity and the incarnation of Christ to anthropological considerations drawn from the nature of human sexuality. He begins with an analysis of the Trinity, a com-munity of diverse persons which implies neither lordship nor subjugation of one Person to another, yet with distinct roles, irreducibly different in what concerns their being as distinct Persons.3 Triune Relationship Within the relationship of the triune Persons stand revealed an initiator, the Father, and a dependent responder, the Son; unifying these two polar Persons (initiation and response are ob-positioned) is the Holy Spirit, who is, as St. Bernard said, "the kiss between the Father and the Son." Each has all the attributes of the one nature, but some are more to be said of one than the others-~"neither confounding the Persons, nor dividing the substance," as the Athanasian Creed puts it. From the union of Father and Son in the Spirit come creativity and ecstasy. In creating man and woman, God shares that creativity and ecstasy of his own being by enfleshing, materializing these awesome principles of personhood in a male who initiates and a female who is dependent and responds. Cardinal Carter writes: "This qualitative sexual differentiation is rooted not in physiology but in the created human imaging of the Trinity, and is indissociable from the revelation of the Trinity in Christ, as his Incarnation bears witness.''4 In the perfection of the original plan, these two (humankind) are made in this image: two polar persons sharing one nature-~one the initiator, one the responder, both united by a third, the Holy Spirit, who condescends to share himself and unify these opposites with divine love. Therefore, the sexuality that appeared in physical form expresses in a creaturely way something utterly spiritual at the very heart of things. The Trinity Imaged God is saying something about his very self in the creation of man and woman; he is sharing the dynamics of the personhood in the Trinity with the creature he makes in his image. Therefore maleness, though not found in the Trinity, of course, speaks nevertheless of what we would intrepidly say is the masculine principle among the Persons of the Trinity. How do we come to the idea of "masculine"? By observing the action of the male. But the male is picturing for us something far beyond himself. Although it may be anthro-pocentric to describe the First Person as Father, nevertheless, because the The Bible's Use of Sexual Language / 1~41 male generates (in a secondary way) new life and because God has revealed himself as generator of everything that is, it is clear that the very idea has come from God down, not from man up. God has spoken about himself in real terms by creating male and female bodies. Therefore, what has visible form as male imperfectly incarnates a masculine principle in the Trinity. We call the principle "masculine" because of our human experience with male-ness- but it precedes maleness and lies at the heart of things. What has visi-ble form as female imperfectly incarnates a feminine principle in the Trinity. We call the principle "feminine" because of our human experience with femaleness--but it precedes femaleness and lies at the heart of things. Accordingly, the second person in both the Holy Trinity and in humankind is the responder. This role for both the Son and the woman is in response to the First/first person. Do the Son and the woman have the attribute of initiation? Do the Father and the man have the attribute of response? Of course they do, because the polar persons share all attributes of each other; but certain attributes are more to be said of one than the other-- which makes the persons' positions polar and nonexchangeable. As Cardinal Carter says, "the absolute unity of God is not monadic but trinitarian. This eliminates the necessity o.f placing antagonisms between unity and multiplic-ity, because the Triune God, who is Unity itself, is also three Persons, quali-tatively differentiated and irreducible to each other, yet without antagonism." 5 Equality In perfection the Second/second person is completely equal in worth to the First/first person. It is a result of the Fall, the takeover of the scene by an enemy's values, that "response" and "dependent" have become despised concepts. In the perfect plan, re.ceiving and responding are values equal to governance and generating. The Second Person is coequal and coeternal to the First. Man and woman, created to image that relationship in human flesh, \ were created with the same polar roles inherent in their flesh and psyche, yet they stand eye to eye as total equals. As in the Trinity, initiation (or authori-ty) and response (or obedience), indicative of man and woman, are not prin-ciples unequal in their value and worth. They are the stances of wholly equal beings, who enjoy an equality like Father and Son. The very idea of the inequality of the role of response came from an alien consciousness, one who had already envied the role of authority and spread that envy to the perfect creation. When the woman accepted his defi-nition, eventually believing his lies, his value system was established, which is the Fall, a value system that still is modus operandi. It took this alien con- 1~49 / Review for ReligiouJ, November-December 1991 sciousness to cast doubt on that equality and to substitute a value system which contaminates everything since the Fall. The antiword (Pope John Paul's term) corrupts the world with the lie that to initiate and order is power and power is "where it's at." As a corollary, the same antiword insists that to heed and serve, to receive and. respond, is for lackeys and nitwits. Jesus restored the value system of perfection. In bridging this abyss he restored the values of the original plan: to be obedient is not the least important role, to be authority is not the most important role. But almost no one believes it to this day--least of all the one who most purely is created to model obedience and service, the woman. Archbishop John Roach, speaking to the National Council of Catholic W~omen, recently cast light on this as it refers to laity and clergy: The Father, the Son, and the Spirit are one, but very different. The Father does not do what the Son does, the Son does not do what the Father does and neither does what ~he Spirit does. Jesus spoke often of doing the Father's will. He was not obsequious; that was his role and he recognized the Father's role. The Father did things unique to the Father. He initiates, governs, presides, creates in a very distinctive way. The Son's role is to respond, to be the word for the Father, to reflect the Father, to be the splendor and glory of the Father. The Spirit is the bond of love animating the Father and the Son. He is the comforter and consoler and paraclete and inspiration. That may seem to be a kind of lofty ideal for us, but I think it is what we have to aim at. Our roles are different, but that ought to be a source of rejoicing, not resentment. There are things that you do as laity that I should not do. There are things that I do as bishop and priest that you should not do . There is no inferiority or super-superiority in the Trinity. There cannot be any among us. I must exercise a kind of leader-ship and a kind of authority for the good ofth~ Church which is not your responsibility. To do that, however, I must recognize not only th~ dignity of you as persons and children of God, but as people in whom the Spirit speaks . In a collegial gathering all bring gifts. The leader becomes ser-vant and the last rises to full dignity . 6 Revaluing Roles in Tr!nitarian Light In .order for this vision to catch on, it takes the woman first (beginning with the Blessed Virgin Mary, but with us women too) to revalue her role and meaning in light of the Second Person of the Trinity. This is because woman first accepted Satan's false definition and evaluation of her role, that is, as less worthy than the role of authority her husband held in their rela- .tionship by divine command. Edith Stein says, "The nature of the temptation was in itself of more significance to her."7 The woman must begin the unraveling of the knot by not choosi.ng again the values of Satan, not accept- The Bible's Use of Sexual Language ing again the lie that ordering/authority/governance has a higher prestige, is more worthy than service, and is, therefore, an object of envy. She must claim her role and love it; and if she must fight, it is to have that role of obe-dience recognized as fully equal to the opposite role of authority. She is nei-ther a lackey nor a nitwit. Authority will not talk down to her if she talks straight with it, respectfully, but eye to eye. In order for the value system of perfection to be restored, woman must accept obedience as fully worthy, fully equal to the opposite role. The Virgin Mary has done it. Women have rarely done it, and the very idea is being washed away in our day. Not only has obedience (submission) been deval-ued as the feminine role, but authority has been falsely elevated (Satan's val-ues are intact). Therefore, the man considers his role as prestigious and powerful; and this worldly, not to say carnal, evaluation is widely endorsed by women. Authority, which is another word for ultimate initiation and governance, must take its cue from the First Person of the Trinity--that is, it exists to put all at the service of those who are receivers/responders. Pope John Paul's insistence that Ephesians 5 speaks of "mutual submission" of wife to hus-band and husband to wife underlines this.8 But the submission of both, the total giving of self9 that both experience, is done differently. The woman submits to the husband's governance and ordering (the role of headship) of their life together, making one will of two; and the husband submits to the woman's need for protection and provision, and this whether he feels like it or not. In the Christian community, males have authority, and women model obedience. But both live lives of self-giving service in mutual submission. The laity (feminine though consisting of males and females) submits to the clergy's (masculine) governance, the clergy submits to the laity's need for headship, spiritual and material, whether convenient or inconvenient. Further, the Christian community forms the people of God (the bride) whose relationship to God is as feminine to masculine. The model? Again, man and woman in marriage;t just as man and woman in marriage are the image of the Holy Trinity. This imaging of the meaning of sexuality is not deviated from throughout the Bible despite the different pressures of time and culture in the two thousand years of its formation. We see the model for both roles within the Holy Trinity. There is no pres-tige in the role of authority, and no servility in the role of obedience--such is the peculiar Christian ~,ision of relationship. Says Jesus who was sent: "I do nothing but what I see the Father doing"; "I have not come of my own accord"; and so forth. Such statements are the core of the gospel of John. l0 844 / Review for Religious, November-December 1991 Anthropomorphic, yet True What does this mean? That maleness and femaleness and the roles inherent in the bodily form speak of ultimate truth about relationship origi-nating in the Holy Trinity. God knows that this creature will develop a lan-guage according to information received through the senses. That language will necessarily be anthropomorphic, but because the sexual body, male and female, is created to image the truth, the words developed can be used to express that truth truly. C.S. Lewis masterfully investigates the meaning of sexuality in his space-fiction trilogy Out of the Silent Planet, Perelandra, and That Hideous Strength. In the latter he writes: "Yes," said the Director. "There is no escape. If it were a virginal rejec-tion of the male, He would allow it. Such souls can bypass the male and go on to meet something far more masculine, higher up, to which they must make a yet deeper surrender. But your trouble has been what old poets called Daungier, we call it Pride . The masculine none of us can escape. What is above and beyond all things is so masculine that we are all feminine in relation to it . ,, I I The inspired writers of Holy Scripture, where Lewis gained his insights, speak truly when they reveal God as forever masculine, and humankind in relation to God as forever feminine. Under the inspiration of the Holy Spirit, they never deviate from this form of expression, not once! Examine careful-ly those Scriptures used to present God as mother and you will not find them asserting God's motherhood. The importance of God in his triune Persons always being considered masculine to us human beings is so overwhelming that in every case in Scripture the truth of this is rigorously guarded. For this reason, also, the Second Person of the Trinity came as male--all Persons of the Trinity are to us as masculine to feminine whether we are male or female humans. Isaiah and Hosea Isaiah 66:12-13 is the favorite of the misquoted Scriptures and is always used in this way: "As nurslings, you shall be carried in her arms, and fondled in her lap; as a mother comforts her son, so will I comfort you." This, how-ever, is the fuller text, more closely translated: "Behold, I will extend pros-perity to her like a fiver, and the wealth of the nations like an overflowing stream; and you shall suck, you shall be carried upon her hip, and dandled upon her knees. As one whom his mother comforts, so will I comfort you; you shall be comforted in Jerusalem?' Obviously God does not present himself as the mother in this passage. The Bible's Use of Sexual Language The distinction he places between himself and Jerusalem is very clear. The same holds true for Isaiah 49:15, another favorite to substantiate God's motherhood. "Can a mother forget her infant, be without tenderness for the child of her womb? Even should she forget, I will never forget you." The speaker is Yahweh, the LORD, who in the entire text of Isaiah presents him-self as enduringly masculine though with a depth of compassion that sur-passes all earthly love, even the love of a mother. Mothers may forget, it is possible, but the Lord will not forget. This Lord continues, "Then all flesh shall know that I am the Lord your Savior, and your Redeemer, the Mighty One of Jacob" (Is 49:26). Chapter fifty continues the theme, with God iden-tifying himself as husband and father. Isaiah 46:3-4 is also a standby text for the Mother-God argument, yet there is nothing necessarily maternal in the picture of God carrying the heavy burden which Israel has become. In fact it is explicitly stated in this passage that the one who carries is masculine: "Hearken to me, O house of Jacob, all the remnant of the house of Israel, who have been borne by me from your birth, carried from the womb; even to your old age I am He, and to gray hairs I will carry you. I have made, and I will bear; I will carry and will save." Next to Isaiah, Hosea is most often called on to bolster the femininity-of- God argument. Such a twist of Hosea's intent cannot be supported by the text, in which God speaks throughout as a betrayed husband and deserted father. There is no plausibility for assuming that the speaker in Hosea 11 is maternal. The Father is expressing the warmth and concern we expect from either parent, mother or father. Nothing maternal is stated here. The actual text, with irrelevant passages deleted, reads: When Israel was a child, I loved him, and out of Egypt I called my son. The more I called them, the more they went from me . Yet it was I who taught Ephraim to walk, I took them up in my arms; but they did not know that I healed them . How can I give you up, O Ephraim!. My heart recoils within me, my compassion grows warm and tender. I will not execute my fierce anger; I will not again destroy Ephraim; for I am God and not man, the Holy One in your midst, and I will not come to destroy. Can this be considered to be the Mother-God talking? The context is quite the contrary. Neither does Sirach 4:10, "[God] will love you more than your mother did," say anything tb conclude the femininity of the One who loves more than human mothers. The full wording is: "You will then be like a son of the Most High, and he will love you more than does your mother." The Holy~Trinity, of course, has within itself all the positive expressions 846 / Review for Religious, November-December 1991 of relationship that there are. This means that mother-love has its origin in the Holy Trinity. What from humankind's point of view would be called fem-inine love is present within (intra) the Trinity; it has been enfleshed by the Creator in the woman--the Son is the Person imaged by the woman. Yet, despite the obvious full measure of what we humans call "femininity" inher-ent in the Trinity, God never approaches his people as mother or as feminine. To humankind (ad extra) God is consistently husband, father, lover, and not wife, mother, or beloved, because Godhead is to humankind the initiator, the author, eliciting humankind's response and obedience, and the roles cannot be reversed. Children, Church, Bride His people are polar to himself, and though they are intended to be, in a certain sense, his equals ("bride without spot or wrinkle," Ep 5:27), they can never be God despite Satan's words to the contrary. Yet they are meant to be joined in union with him; the Holy Spirit will condescend to his mysterious work, but only after Jesus has come to forgive otherwise indelible sin. His people cannot initiate anything with God; he is the initiator. They cannot work their way back to union with him; they are wholly dependent on his action. In relationship to him they can only receive and respond, as they were created to do: to think God's thoughts after him and to obey his Holy Will, or if they prefer to exercise their freedom the opposite way, they may think Satan's thoughts after him and do his will. If God can be presented as mother or as feminine, that is, as receiver and accepter in the God/humankind relationship, where does that place his polar people? They are his children, of course, but they are growing into his bride, not his groom. A feminine God would make them the masculine pole-- exactly what Satan tempted them to think in the beginning--that they should envy and seize the authority side of the equation and "be like gods." Already the value of the role of willing obedience has been totally disparaged. In its place is the Satanic concept that Godhead is merely dominating authoritari-anism lording it over lackeys and nitwits. Thus, the significance of masculine and feminine runs very deep indeed. There is no mother in heaven other than the Blessed Mother, and she is given to us as all the mother we need. There is another heavenly mother, the Church, in that mystical dimension of her that is holy. It is her overflowing breasts that feed us (Is 66) and her warm lap that holds us. The only consort of the God who presents himself as masculine to us is ourselves. Another aspect of the gender-of-God question that appears more and more frequently in periodicals is the matter of history--the assumption The Bible's Use of Sexual Language grows that the Hebrews somehow messed up things and imposed upon the world their perverse patriarchy which they expressed in their sacred writ-ings. Their patriarchal prejudices, declare this reasoning, overpowered the more gentle goddess-religions.~2 We need to look again at that claim in light of the above and also in. light of the goddesses themselves, who were not gentle and approachable at all. Tanit, Astarte, or Astaroth demanded child sacrifices; a very bloodthirsty goddess she was, depicted with a lioness's head! The others do not stand any kind of scrutiny either. They are projec-tions from the fallen psyche of humankind and cannot stand comparison with the Holy One of Israel, I AM HE. Language and Reality It is legitimate, therefore, to object to much current writing against tradi-tional God and gender language: 1. It twists Scripture, theology, and history, even when done innocently. 2. Scripture is not just a human book--it is far too profound for that, often speaking more than the human author knew or intended. Dei Verbum says, "Since, therefore, all that the inspired authors, or sacred writers, affirm should be regarded as affirmed by the Holy Sp!rit, we must acknowledge that the books of Scripture, firmly, faithfully, and without error, teach that truth which God, for the sake of our salvation, wished to see confided to the sacred Scriptures" (DV, no. 11). Often those who adhere to this definition are pejoratively called fundamentalists, a word many who are unwilling to take Scripture wholly and seriously use much too freely in order to quiet their questioners. It is necessary to heed literary forms, the times addressed, the exact meaning of words in their contexts, and ways of perception of the times. But none of this negates the truth of the quotation above (which tran-scends all of the human aspects of Scripture), namely, that God has seen to it that this book speaks what he wants us to know: "sacred Scripture must be read and interpreted with its divine authorship in mind" (DV, no. 12). 3. In the matter of sexuality in Scripture, we are not working with mere metaphor; we are working with an analogy. An analogy points up a relation-ship between two things--a real parailelism of character or attributes. Therefore, to say that man and woman and their relationship are an analogy of God's relationship to humankind is to say that there is a real parallel in the comparison that rests in verity--in this case, because God has created the one (humankind) to be a sign of the other (God). A metaphor, on the other hand, merely suggests a likeness in some particular about two very unlike things, for instance, "That dog walks like a turtle." Feminine references to Godhead in Scripture can be seen with little effort to be sheer metaphors. ~i4~1 / Review for Religious, November-December1991 When Jesus said that he was like a hen wanting to gather his chicks, he was speaking !n metaphor he did not resemble a chicken in any regard other than this one particular. But when he said he and the Father are One, he was not speaking metaphor at all--either about Father, which I have explained above, or about their oneness. In this matter of gender language for God and of the meaning of male and female, many people are being swept along by something that they do not understand, and are taking up the mistaken values of feminism about authority/submission. Thus they .are constantly tempted to envy the mascu-line side and thereby cast aside the beauty and wholeness of Jesus' way of abject obedience, saying it does not behoove women to be obedient or to have anything to do with submission. All of this is a serious concern to the Church as we enter the third millennium, for it lies at the center of what it means to be a Catholic Christian. It is sifting those who have the heart for it from those who do not, and will eventually be seen to vindicate the Church's assertion that the Holy Spirit "leads her to perfect union with her Spouse.''~3 NOTES l Arthur Shaw, "Gender Language for God," National Catholic Register, November 12, 1989, p. 4. 2 John Pau! II, Encyclical Dominum et Vivificantem (pentecost 1986), no. 12. Italics mine. 3 Cardinal Gerald Emmett (~arter, "Do This in Memory of Me," 8 December 1983. 4 .Ibid, p. 24. 5 Ibid, p. 11. 6 Archbishop John Roach, Archbishop of Minneapolis/St. Paul, Eucharistic Celebration, November 9, 1987, National Council of Catholic Women. 7 Edith Stein, The Collected Works of Edith Stein, Volume Two, Essays on Woman (Washington, D.C.: ICS Publications, 1987), p. 62. 8 John Paul II, Pastoral Letter Mulieris Dignatatem (1989), pp. 91, 92, 98. 9 Ibid, pp. 67, 78, 84. ~0 See, among many other verses, 5:19, 26, 30, 37, 43; 6:44; 8:28. ~ C.S. Lewis, That Hideous Strength (Macmillan, 1946), p. 315. 12 See Virginia Ann Froehle, R.S.M., "Feminine Images of God Can Enhance Your Prayer and Change Your Life," St. Anthony Messenger, May 1989. This article blatantl

Issue 54.4 of the Review for Religious, July/August 1995. ; Review for Religious (ISSN 0034-639X) is published bi-monthly at Saint Louis University by the Jesuits of the Mis'souri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393. Telephone: 314-977-7363 ¯ Fax: 314-977-7362 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 ¯ P.O. Box 29260 ° Washington, DC 20017. POSTMASTER Send address changes to Review for Religious ¯ P.O. Box 6070 ° Duluth, MN 55806. Second-class postage paid at St. Louis, Missouri, and additional mailing offices. See inside back cover for information on subscription rates. ©1995Review for Religious Permission is herewith granted to copy any 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 com~nercial 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. for religious Editor Associate Editors Canonical Counsel Editor Editorial Staff Advisory Board David L. Fleming SJ Philip C. Fischer SJ Regina Siegfried ASC Elizabeth McDonough OP Mary Ann Foppe Tracy Gramm Jean Read Joann Wolski Conn PhD Iris Ann Ledden SSND Joel Rippinger OSB Edmundo Rodriguez SJ David Werthmann CSSR Patricia Wittberg SC Christian Heritages and Contemporary Living JULY-AUGUST 1995 ¯ VOLUME54 ¯ NVUMBER4 contents 486 499 5O8 mission Twenty Inner-City Years Joanna Bramble, CSJ explores feelings, questions, and insights from her effort to revitalize an inner-city neighborhood and empower its people. Corporate Sponsorship: The 1990s and the Fruits of Our Labor Margaret MaW Knittel RSM raises some questions which suggest a fluidity of vision and a loosening of ties in regard to corporate sponsorship and the fruits of our labor. Retirement's Wisdom Years Catherine M. Harmer MMS proposes that retirement for religious may be a time of deepening wisdom and individuation and a time for a greater spirituality to emerge. 519 531 guidance The Enneagram Tad Dunne examines understandings of the enneagram and suggests ways of moving to a larger world of meaning and values. Imaging Spiritual Direction Mary Vginifred CHS discusses guidelines for spiritual direction and presents three images illustrative of the relationship between director and directee. 535 56O heritage The Brazier That Is My God: Teresa on True Prayer's Dispositions, Gifts, and Signs Mary C. Sullivan RSM highlights the prayer of personal conversion wi{h its many gifts as captured by Teresa of Avila in her rich metaphor of "dwelling places." Playing with Edged Tools Donald Macdonald SMNI allows the thought of John Henry Newman to enter us into a richer appreciation of vowed public profession as a part of radical gospel living. 482 Review for Religious spirituality 566 How Am I Doing? Signs of a Healthy Spirituality Melannie Svoboda SND suggests some indicators for checking on how healthy our spirituality is. 573 Appreciating God through Creation Roderick Payne OFM illuminates the heritage of St. Francis to draw attention to some aspects of prayer through creation. 585 589 594 6OO religious life Individualism and Rel!gious Life John Gallagher CSB reflects on three options dealing with the compatibility of contemporary individualism in relation to religious life. Psychological Screening for Religious Life Kevin E. McKenna reviews the help given by the Code of Canon Law for religious congregations attempting to form a consistent policy regarding psychological reports at the time of admission and the maintenance of personnel records. Reformulating the Religious Vows William Reiser SJ reviews the meaning of vows in religious life and suggests that an option for the poor might be a promise for our times. Let's Talk Again about Poverty Richard J. DeMaria CFC probes the meaning of poverty for religious-life practice today. ¯departments 484 Prisms 615 Canonical Counsel: Cloister for Nuns: From the Early Centuries to the 1917 Code 622 Book Reviews ~tuly-August 1995 483 prisms Pope John Paul's two recent docu-ments offer vision and direction: the apostolic letter Orientale lumen (The Light of the East) and the encyclical Ut unum sint (On Commitment to Ecumenism). More than helps to enter into the third millennium, they issue a call to conversion. In Orientale lumen the pope emphasizes that our Eastern Catholic and our Orthodox brothers and sisters are earnest bearers of a venerable and ancient tradition integral to the church's heritage. He calls for all members of the church's Latin tradition to become fully acquainted with this treasure. He desires us all to be fired by a pas-sionate longing that the church's catholicity become man-ifest to church members themselves and to the world, a catholicity comprising the several traditions together rather than in opposition to one another. John Paul uses monasticism as a special vantage point from which we can identify values important today for expressing the contribution of the Christian East to the journey of Christ's church towards the kingdom. In the East, monasticism, which did not experience the differ-ent kinds of apostolic life as in the West, is seen not merely as a separate category of Christians, but rather as a refer-ence point for all the baptized, according to the gifts offered to each by the Lord. John Paul singles out the common traits uniting the monastic experience of the East and the West and forming a bridge of fellowship, "where unity as it is lived shines even more brightly than may appear in the dialogue between the churches." lie empha-sizes the splendid witness of nuns in the Christian East: "This witness has offered an example of giving full value in the church to what is specifically feminine, even break- 484 Review for Religious ing through the mentality of the time. During recent persecu-tions, especially in Eastern European countries, when many male monasteries were forcibly closed, female monasticism kept the torch of the monastic life burning. The nun's charism, with its own specific characteristics, is a visible sign of that motherhood of God to which Sacred Scripture often refers" (9). Among the values reflected in monasticism for the life of the church, the pope highlights 1) a balance in Christian life lived as a personal response to an individual call and as an ecclesial and community event; 2) a liturgy revealing the proper harmony of the baptized-in-Christ and the eucharistic meaning of all creation; 3) a maturing journey in terms of knowing self and being free and able to love as Jesus loves; 4) a tradition of spiritual guidance from brothers and sisters to whom the Spirit has granted this gift; 5) a community showing us a life of communion and service beginning in the family and extending to the wider community; 6) a unity of theology and spirituality deriving from the triune God--the principle and foundation of the Christian understand-ing that the human person is meant for and made for relation-ship; and 7) an all-pervading mystery, enveloped in awe, with which the face of our God presents us. In still wider ways the encyclical Ut unum sint continues the call to deepen the unity we seek with one another and with God. Insisting that the unity of all Christians is God's will and is at the heart of the mission Christ entrusted to his followers, John Paul begs forgiveness for times when Catholics and the papacy itself have contributed to the divisions among Christians and calls for discussion about ways in which the pope can exercise power and authority in a reunited church. He notes that a heritage of saints belonging to all communities provides hope for the dialogue of conversion. "When we speak of a common heritage, we must acknowledge as part of it not only the institutions, rites, means of salvation and the traditions which all the communities have pre-served and by which they have been shaped, but first and foremost this reality of holiness" (84). The urgency of building for the future out of the strengths of Christian heritages marks both of these papal writings. We, like the pope, need to set our sights on this unifying and evangelizing mission of all Christians, thereby living up to religious life's own spiritual heritages. David L. Fleming sJ a~uly-August 1995 485 rnissJon JOANNA BRAMBLE Twenty Inner-City Years After almost twenty years of working towards the revital-ization of West Oakland, a depressed inner-city neigh-borhood, I took a year's sabbatical of travel and spiritual enrichment. In the middle of that year, I decided not to return as director of Jubilee West, the Community Development Corporation I had helped to create. I real-ized that I had unresolved feelings about my years in West Oakland, feelings and questions that I needed to work through before I could move on to the next steps in my work for justice. The reflections below document my liv-ing with those questions. What are my usual feelings about Jubilee West? I feel proud of what it has accomplished, but often I feel deep sadness for the people whose lives have changed very lit-tle, especially the ones I knew well and tried the hardest to help. I feel deep sadness at the unemployment, the drugs, the depressed people, and the piles of garbage that are evident with only a brief drive through the neighbor-hood. I often have an overwhelming sense of failure and powerlessness: so much of my life, love, work, anxiety, joy, hope . . . and so many people still with such con-stricted lives! I feel sadness and grief that the neighbor-hood where I worked for so long was worse after twenty Joanna Bramble CSJ is a consultant to nonprofit organizations in management and program analysis and a member of the provincial council of the Los Angeles province of the Sisters of St. Joseph of Carondelet. Her address is 529 Jean Street; Oakland, California 94610. 486 Review for Religious years than it was before. It is not that our work did not change anything or made it worse; it just could never do enough. But the main cause of continuing disintegration in that neigh-borhood is not my and others' lack of effort or creative ideas. It is high unemployment and the increasing sale and use of drugs, along with other systemic oppression. How do I keep aware of the interrelatedness of many situations and people and things and somehow see my place as both important and unimportant? What was the situation I came to in 1973? And what did I want to achieve? The 1970 census and the Oakland 701 Study gave the following statistics about the West of Cypress area: ¯ 80 percent black and 18 percent Mexican American ¯ median family income: $3,941 ¯ unemployment rate 26.3 percent for men, 35.7 percent for women ¯ 50 percent of families on welfare; mean welfare income $2,110 ¯ 90 percent of the houses had been expected to be unusable by 1969 (most of these houses are still standing in 1995) ¯ median number of school years completed: 8.4 ¯ 24 percent of people over twenty-five years of age were high school graduates Residents listed their major problems as limited incomes and a high rate of unemployment, extremely poor housing, and poor-quality education. All of these problems still exist and are complex and interrelated. I chose to come to this depressed environment from eleven years of teaching English in white, suburban Catholic high schools. I had interest, concern, compassion, energy, enthusiasm, high hopes . . . and two months of training in community orga-nizing. I remember walking through the neighborhood and mentally singing the words to "Anatevka" from Fiddler on the Roof, newly popular then. The song speaks of the nothingness of the town: "people who pass through Anatevka do not even know they have been here., someone should have set a match to this place years ago." That is what West Oakland looked like to me. But the song goes on to describe Anatevka as home: "where else could Sabbath be so sweet., where I know everyone I meet." That too was West Oakland. It did not take me long to get to know friendly people, many of whom had lived there for years. I walked the streets and .~ly-August 199~ 487 Bramble ¯ Twenty Inner-City Years sat in people's kitchens to discuss neighborhood problems. Soon some longtime residents and I started the West Oakland Improvement Association. What did I want to achieve? Mainly, I did not want a repeat of Anatevka; I did not want people displaced to make room for gentrification or other forms of development. In 1974 I wrote that my major goal was to help increase the peo-ple's awareness of their power to direct their own lives. Over the next twenty years, I became more deeply aware of the immense problems in people's lives and in the physical neigh-borhood. What I wanted to do both stayed the same and evolved, as did the strategies we used. Always there was the goal of empow-erment. As a community organizer I wanted us to win on issues that people had chosen as urgent concerns. More importantly, I wanted to build an organization that could continue to empower people and revitalize the neighborhood. We won on many issues. Our victories brought pride and increased self-confidence to a number of neighborhood people. But building an organization never really happened. People seemed too concerned with per-sonal survival to stay involved very long. It became more and more difficult to talk with people about community problems when they were concerned with getting enough food for their kids, paying the rent, and dealing with drug problems. These survival issues prompted me and my good friend Sister Pat Sears to start St. Patrick's Center at the Campbell Village Housing Project, where we saw to basic necessities, providing food, clothes, counseling, and a youth program. But decent afford-able housing remained the most urgent problem. Concern about people who were being displaced or were living in substandard housing, inspiration from Jubilee Housing in Washington, D.C., lots of participation from neighborhood people and suburban friends, and awillingness to step into the unknown with faith and hope led me and Pat to start Jubilee West as a nonprofit Community Development Corporation in 1980. We immediately began to buy and fix houses for poverty-level people even though we knew nothing about real estate or construction and had almost no money. Jubilee West also continued and expanded the com-munity services and youth programs begun at St. Patrick's Center. What successes can Jubilee West celebrate over the last fifteen years? Eighty units of scattered-site housing, most of it perma-nently affordable to poverty-level families: five million dollars in property assets removed from speculation and able to be con- 488 Review for Religious trolled by the community far into the future; hundreds of children helped with tutoring and enrichment; many others helped with mentoring and private scholarships to attend college; hundreds of adults placed in jobs, coming to literacy and ESL classes, or receiv- .ing emergency food, clothing, and needed counseling; and an his-toric building rehabilitated to accommodate various community events and to house the offices for other services. When I left, Jubilee West had a committed board of directors, a staff of varying degrees of competence, and a good funding base, although financial crises were and continue to be frequent. So why do I frequently feel like a failure? Mainly because I very much wanted to do something "for the people in the houses" more than just fixing houses and lowering rents and because I feel that most people's lives are not changed very much from what they were before. As I grew to know West Oakland people, I came to be most concerned about what I experienced as the "typical" resident. She is a woman about thirty years old, never mar-ried, with three or four children from different fathers. She has about a tenth-grade education, has never held a paying job, has very poor nutrition, and probably has an alcohol or drug problem. If she is not in JW housing or other subsidized housing, she may pay as much as 60 or 70 percent of her AFDC income in rent, leaving her less than $200 per month for all other expenses. She has no car, and so her experiences and those of her children are mostly limited to the West Oakland neighborhood. She appears depressed and apathetic or else quite hostile. So what did I wantJW to do for this woman? I wanted us to empower her to enrich her own life. What did I mean by this? How would I hope to be able to describe her after a .few years? I have thought a lot about my hopes for her, and I recently became aware that they are similar to my unrealistic goals for myself: As I grew to know West Oakland people, I came to be most concerned about what I experienced as the "typical" resident. She is a woman about thirty years old, never married, with three or four children from different fathers. .~uly-/lugust 199~ 489 Bramble ¯ Twenty Inner-City Years I want her to have succeeded in or be in the process of get-ting off drugs, getting more education, finding a job and then a better job, stabilizing her family, getting enough income to move out of subsidized housing, deepening her spiritual values, becoming more psychologically whole, building community with her neighbors, keeping her house clean, taking care of her kids, and working for change in the neighborhood through participating in JW and other organizations. I want her to stay in the neighborhood or come back after she succeeds in order to help the commu-nity work for justice. As I write this, it seems so unrealistic that I want to add face-tiously that she should also be thin and beautiful, but not care too much about her looks. Obviously, one reason I feel like a fail-ure is that I had very unrealizable expectations. Only a few peo-ple could achieve the hbove, and only with superhuman effort or lots of good luck. I wanted my "typical" person to be aware of her power to change and control her own life. That sounds like a good goal. But perhaps my biggest mistake was that I did not give enough conscious acknowledgment to the reality of systemic oppression. When she tries to change in other than very small ways, she runs up against huge obstacles that make it exceedingly difficult if not impossible for her to "control her own life." Only a few really "win" in her situation; but, because those few do win, she feels that she too should be able to win. She blames herself and society also blames her, telling her in many ways that it is her fault. In some ways I contribute to this when I talk about "self-help" without at the same time talking about systemic oppres-sion. Her self-blame does not give her more energy to "fight the system" and to make small and then larger changes in her life; instead it leads to depression, apathy, or hostility. Similarly my self-blame, my feeling myself a failure for not being able to empower her, does not give me more energy to fight the system; in me also it leads to depression, apathy, and sometimes hostility. Issues of injustice in economics, politics, and education are profoundly interrelated. A minimum wage that inserts working people into the poverty level without enough money to pay the rent, a business economy dependent on a certain percent of unem-ployment, thousands of job layoffs so that even many people with good educations are unlikely to keep their jobs that pay a living wage, unjust distribution of wealth including "hidden" subsidies 490 Review for Religious for the rich (whereby more money is "spent" on tax write-offs for interest on home-ownership loans than on all the housing programs for the poor), drug traffic that brings huge profits to a few wealthy people, a welfare system that discourages work, the worst schools usually in the poorest areas, housing thought of as an investment for profit rather than a home to live in, pervasive discrimination against minorities, especially African-American males--these are only a few examples of the interconnected sys-tems that cause my "typical" person's situation. I have known all this for a long time. Did I fail to keep it in my awareness because I felt I could do little about it and I like solvable problems? In any case, I concentrated on self-help pro-grams-- how soon I found that often they do not succeed either! Each person in any self-help program must "choose life" for her-self, of course, and begin to act on her own behalf while at the same time society, "the system," must stop oppressing her. Both are interrelated. But as I reflected on my Jubilee West experience, I still heard the same familiar inner voices of my own self-blame. If only I had been smarter, worked harder, tried something more creative, then I could have made a bigger dent in solving these problems. At this point I was fortunate to come across the book Surplus Powerlessness by Michael Lerner. Lerner first talks about real pow-erlessness, the reality of an unequal distribution of power in this society: If a small number of us try to change things, we will run up against a brick wall. In fact, even if millions of people were to engage in activity to change things, in the short run we would find our society very difficult to change. The brick wall is not just a subjective illusion. The basic fact is this: American society is a class-dom-inated society. A small number of people have vast eco-nomic power while the overwhelming.majority has almost no power in the economic realm. Economic power gives that small group a huge amount of political power. While the rest of us have some political power, it takes vast expen-ditures of energy and time to win small victories. But to say that the elites of wealth and power have over-whelming power is not to say that they have absolute power. Things could be quite different if many people were to engage in the struggle for change. It would be a real strug-gle- and there would be many difficult defeats.~ After talking about realpowerlessness, Lerner describes surplus ~uly-Augus~ 199Y 4.91 Bramble ¯ Twenty Inner-City Years powerlessness as "the set of feelings and beliefs that make people think of themselves as even more powerless than the actual power sit-uation requires, and then leads them to act in ways that actually con-firm them in their powerlessness." He is describing me when he shows how many activists continually manage to redefine the con-ditions of success in such a way that they always feel "one down" for not having accomplished enough; they redefine their victo-ries as failures and do not credit their own real accomplishments. I certainly do that often. Lerner reminds us that when society claims it is set up in a fundamentally fair way, in which people can make it if they really try, powerlessness is seen as a product of the individual's personal failures. Thus self-blame becomes the central element in surplus powerlessness. It grows stronger every time we blame ourselves for having failed in some important way and have no compassion for ourselves in view of all the ways that reality pushes us to be less than we want to be. Taking responsibility for one's own life works only for the part of the population and for the societal issues where objective conditions allow for real change. People need help to distinguish between factors out of their control about which they could be legitimately angry and factors that would change if they changed how they thought about themselves and how they lived their own lives. Surplus powerlessness, self-blame, deflects attention from the real problems and hence from any real solutions. The anger that might be reasonably directed against a social order which gener-ates personal unhappiness is instead directed inwards and becomes depression or a dangerous buildup of repressed violence. But Lerner's next point is also part of my" experience. Once people are no longer disempowered by self-blaming, they are in a better position to change their environment. Surplus power-lessness can be lessened by supportive group interaction and by developing compassion, showing people that the problems they face do not come from personal inadequacies, but are faced by others as well, and that people need one another's help in facing these problems. My reflection on Lerner's concept of surplus powerlessness shows me that I have been blaming the victims, both my typical West Oakland person and myself. I have definitely internalized the American way that tells me that, if I have a problem, I should take care of it, work to change it, and not blame someone else. 492 Review for Religious But, to avoid the extreme of blaming others for my problems, I frequently go to the extreme of not giving much acknowledg-ment to the real powerlessness in my life, to the real systems that are oppressing me as well as my typical West Oakland person. At this point in my reflection, I read Joanna Macy's books Despair and Personal Power and World as Lover, World as Self about the need to feel pain, experience it, work through it: my pain and the pain of others. I see that as a big clue for me. I went back to my sabbatical journal written in Washington, D.C., in 1992. One of the questions in Mary Cosby's class on "call" was "What is your deepest pain?" I wrote, "I'm not aware of very much personal pain. Actually my greatest pain seems to be feel-ing the pain of others: so many homeless people on the street, so many hurting children, so much violence in the world., and feel-ing powerless to do very much about any of this." A few days later at a creative-movement session I felt overcome by sorrow and tears. I kept feeling, saying, crying to myself: "I didn't know how to make it better for people. I am so sad about that ¯ ¯ . sad because people were not helped, not so much that I couldn't help but that they weren't helped., thinking of Sylvia, Spring, Connie, Deedee, Charetta, Pat, A1, Brenda . . . tears because I couldn't do it, but more because life did not change for them . " I remember feeling that I must be avoiding some deeper personal pain if the major pain I was aware of was pain for the world, for other people. Now I see that a major need for me is to feel my pain, which greatly includes pain for the world. Joanna Macy says in Despair and Personal Power: "We have trouble cred-iting the notion that concerns for the general welfare might be acute enough to cause distress., but pain for our world touches each of us, and this pain is rooted in caring., our apparent pub-lic apathy is but a fear of experiencing and expressing this pain, and once it is acknowledged and shared it opens the way to our power." 2 I have definitely internalized the American way that tells me that, if I have a problem, I should take care of it, work to change it, and not blame someone else. July-August 199Y 493 Bramble ¯ Twenty Inner-City Years During that semester in 1992, I picked up an old journal from 1988, specifically looking for how I dealt at that time with my pain over the distressing situations I experienced daily at Jubilee West. A pattern seemed to be: I would run into a small or large problem that was usually a symptom of a larger systemic problem; feel frustrated and ptwerless; think I should be able to solve it; blame myself because I could not; go to bed depressed, wake up with somehow more energy ready to try again, to think up some new way to address the problem . . . but rarely allow myself to really feel my own pain and sadness. Although many people were involved in Jubilee West, I always felt myself ultimately respon-sible. I also frequently neglected my deep need to gift myself with beauty and nourishment for my soul. I have always felt a great desire for silence, solitude, beauty, prayer--for finding ways to experience the sacred in all of life. But I often let compulsive efforts to solve problems rob me of the centeredness necessary for living and acting from a contemplative way of being. As a step in the process of"living the questions" and of writ-ing this article, I walked around the West Oakland neighborhood visiting some of my longtime friends. I had not been able to do this since leaving Jubilee West three years ago; when we moved away last fall, I just disappeared without telling many people that I was going. So this walk was a pilgrimage for remembering and finding cause to grieve and cause to rejoice. What do I learn for myself from all of this reading and reflec-tion and from my recent pilgrimage of walking in West Oakland? What does my inner wisdom tell me? What follows are some exploratory answers as I live the questions: 1. Feel your pain, take time for it. your personal pain and that of the West Oakland people that you care about, and the world that 'faces the possibility of total destruction. Allowing myself to feel pain is hard to do; I am more used to giving thirty seconds to pain and then moving on to possible solu-tions. But, on my walk through West Oakland, I was more able to be with the pain of what I experienced: my own fear when I went into Campbell Village by myself because of what I know of the violence, drugs, and crime that are always there; the usual mounds of garbage everywhere, especially in front of my friend Sally's apartment; Sally's son in jail for using and selling drugs--I remem-ber him as a cute, loving eight-year-old; the fifteen or twenty men on the corner of 14th and Peralta as they always are--drink- 494 Review for Reh~ious ing and buying drugs; Trisha's house boarded up because she was evicted for drug activity, when she had been one of Jubilee West's most promising tenants. 2. Feelyourjoy also and others' joy as well: celebrate small suc-cesses, continue the lifelong task of dealing with your inner judge that says, "but it isn't enough." My walk through West Oakland gave me many opportunities for experiencing joy. It felt good to remember all the times I have been in people's houses having coffee and conversation. My friend Joanne greeted me with a big hug, and we laughed over old times together. Two of her children are doing very well, she is enjoying her job taking care of hand-icapped people, she still feels empow-ered by the victories we achieved together many years ago, and her sense of humor is still spectacular. Annie also greeted me with open arms; she is an elderly woman who owns her own home and several oth-ers in the neighborhood, though all of them are in various stages of disrepair. As I sat in her tiny kitchen, she asked me who she could get to help her change her will, and I remembered how hard it was, many years ago, to convince her to make a will at all. My last stop was Charles Garcia, who because of our orga-nizing efforts scraped up $1,700 twenty years ago to buy the falling-apart house he was living in--a small amount, even in 1974, but monumental to him. Although he was not home, his pride of ownership was evident everywhere: lots of beautiful roses in the front yard, a stained-glass window over the door; his daugh-ter spoke of wanting to. move her own growing family back to that neighborhood. I was pleased to see that there was only one burned-out house on Chester Street, when there had been many a few years ago, and I felt pride as always at Jubilee West's twenty-two new-con-struction apartments on Goss Street, definitely the ~best-looking housing anywhere in the neighborhood. My experience of joy on my walk through the West of Cypress neighborhood brought home to me the truth of Joanna Macy's Celebrate small successes, continue the life-long task of dealing with your inner judge that says, "but it isn't enough." jUuly-August 199Y 495 Bramble ¯ Twenty Inner-City Years words: "When we open our awareness to the web of life, we con-nect not only with the sufferings of others, but to the same mea-sure, with their gifts and powers . . . if we can grieve with the griefs of others, so, by the same token, by the same openness, can we find strength in their strengths, bolstering our own individual supplies of courage, commitment, and endurance."3 3. Acknowledge real powerlessness and systemic oppression. Deepen awareness of this as a reality check, as the main reason for not continuing self-blame, as a step to determining at which point to try to intervene. Catch yourself when you are blaming the vic-tim, whether that victim is yourself or someone else. 4. Acknowledge surplus powerlessness in yourself and in others, and try to find ways to deal with it, mainly by group sharing and by compassion for yourself and others. 5. Give up the myth that there is one key to changing the world. I have had the fantasy hope that there is one key to changing oppres-sive systems and that, if I could just find it, I would know what to do. Now I am more aware that transformation is happening on many levels at once and that it is not necessarily more important to work on one rather than another; I have lots of options for where I can best use my gifts to work for change. 6. Give up the myth that I am totally responsible (even when and if it is my job to be in charge), that I necessarily have the power to create the changes I want. Sometimes I have that power, often I do not. Any transformation will take many people working in many ways. A friend told me recently that she has become passionately committed to nudging the world toward justice and ecological san-ity. The idea of nudging shows a good grasp of reality and the pos-sible, and many people are doing this all over the world. 7. Give as much time as possible to the beauty, silence, and soli-tude that I so long for and know is essential to the life of my soul. My greatest desire is to act from a deeply contemplative stance. I do not always live that way, but I become more and more con-vinced that it is the only way to be who I am, to be at peace with myself and the world. Many questions remain as I come to the end of these reflec-tions, but hopefully every deepened insight leads to new possi-bilities and changes in my way of being, feeling, and acting. My questions will take more than my lifetime to answer. I am reminded of a vivid memory from a few years ago. I was in the midst of a crisis at Jubilee West, and I went to walk around the 496 Review for Religious lake to try to think of what to do. As I walked, I would come up with an idea about a next step, bu~ a voice in me kept asking, "What if you can't solve the problem?" I would be with that ques-tion for a few minutes and then start again to plan strategies. But the voice was persistent: "What if you can't solve the problem?" I have been brought up to believe that, ifI have a problem or see a problem, I should try to solve it. In fact, I very frequently have been able to find solutions to problems, to achieve what-ever I put my mind to achieve. Similarly, in World as Love~; World as Self, Joanna Macy quotes Lyndon B. Johnson as saying during the Vietnam War: "Don't come to me with a problem unless you have a solution." She tells of some colleagues in France who, ridi-culing our American culture for demanding instant solutions to problems, said we should "let the difficulties reveal themselves first before rushing for a ready-made solution, or else you will not understand them.''4 And so, as I walked around the lake struggling with the com-plexities of my crisis, the persistent voice asking "What if you can't solve the problem?" was actually a blessing. It pushed me to experience that often I cannot solve the problem. What is needed then is not more strategies, but waiting in openness: openness to the unfathomable presence, power, energy, connectedness in the universe, in me, in other people, and in all situations--which I call God. What is needed is sitting with open hands and open heart in deep silence and solitude, or dancing with abandonment to powerful music, or walking on the beach feeling the immensity of the ocean, or remembering my redwood tree. What is needed is anything that brings home to me the sacredness of all beings. I am remembering also the poem by Wendell Berry that I first saw on the kitchen wall at Genesis Farm, the environmental study center where I spent six weeks in the spring of 1992. It moved me deeply then and still does, giving me a powerful image of commitment to the possible in the darkest of times: "In the dark of the moon, / In flying snow,/. / The world in danger. / I walk the rocky hillsides / Sowing clover." I wonder what forms my clover will take? In looking through my 1991-92 .journal, I rediscovered another powerful image, a dream I had on 1 February 1992 and had forgotten. The image of wholeness in my dream links with Joanna Macy's wisdom about the interconnected whole in Despair and Personal Power: "What is it that allows us to feel pain for our Bramble ¯ Twenty Inner-City Years world? And what do we discover as we move through it? What awaits us there on the other side of despair? To all these ques-tions there is one answer. It is interconnectedness with life and all other beings. It is the living web out of which our individual, sep-arate existences have risen, and in which we are interwoven."s Deep implications of this dream are gradually surfacing as I continue to reflect on it more than three years later: I am in a house with many people., much chaos., there is a cupboard with a lot of jigsaw puzzles., suddenly they all fall out and come crashing down . . . so there are hun-dreds of puzzle pieces all over the floor., all from differ-ent puzzles . . . instead of feeling hopeless, like I would never be able to sort out the pieces and put each puzzle together again . . . in the dream I feel hopeful . . . like what was individual puzzles is now one big whole . . . and the challenge is to make a new picture in a new way. Soon after I wrote the pages above, my friend Sister Pat, cofounder of Jubilee West, died unexpectedly while we were vaca-tioning in Vermont. We had worked, argued, dreamed, planned, and enjoyed life together in West Oakland for nineteen years of a longer close friendship. Pat was "home" to me; now I feel like a homeless person. In my grief I have felt that God is burning himself into my soul, in intense pain and intense beauty. Was it in another lifetime that I wrote, "I'm not aware of very much per-sonal pain"? I am amazed that "Feel your pain" was one of my "exploratory answers." It has helped me take time for the sadness of my loss. I am hopeful that my pain will give me strength and wisdom to respond to the world's pain in new ways. My under-standing of my own "answers" is deeper than when I wrote them. Hopefully, I am more ready to keep working to create a new pic-ture, a new wholeness. Notes ~ Michael Lerner, Surplus Powerlessness (Oakland: Institute for Labor and Mental Health, 1986). These and other quotations from Lerner are a combination of a variety of pages in this book. 2 Joanna Macy, Despair and Personal Power in the Nuclear Age (Baltimore: New Society Publishers, 1983). These quotations are a com-bination of a variety of pages in chapters 1 and 2. 3 Macy, Despair, p. 32. 4 Joanna Macy, World as Love~; World as Self(Berkeley: Parallax Press, 1991), p. 18. s Macy, Despair, p. 24. 498 Review for Religious MARGARET MARY KNITTEL Corporate Sponsorship: The 1990s and the Fruits of Our Labor I alternate between thinking of the planet as home--dear and familiar stone hearth and garden--and as a hard land of exile in which we are all sojourners. --Annie Dillard, "Sojourner" Mey mother had lived in this home, built by her father, ver since she was eighteen, and now sixty years later she was selling the stained-glass windows, the hardwood floors, everything. All went well but for that last moment holding all the pain. We walked away bearing the image of strangers in that beloved doorway, frame of four generations. Doorways of insti-tutions, too, owned and operated by generations of women reli-gious, hold countless emotionally freighted moments, and near the close of the 20th century the terms "corporate sponsorship" and "fruits of our labor" have become and remain inextricably bound. In one ethical frame come three questions that are relevant to these two realities, corporate sponsorship and fruits of our labor. The three questions suggest a fluidity of vision, a loo'sening of ties. The questions are: Who are we? Who are we becoming? Who are we called to be? Who Are We? Over successive generations the corporately sponsored institutional ministry increasingly became for Catholic women religious in the United States their "hearth and garden," Margaret Mary Knittel RSM served as director of personnel services at Saint Xavier University in Chicago from 1981 to 1987. Presently, as a consultant for nonprofit organizations, she writes to us from I 1 Simpson, H; Geneva, Illinois 60134. ~uly-Aug~st 1995 499 Knittel ¯ Corporate Sponsorship the consummate fruits of their labor, our labor. Hospitals, nurs-ing homes, orphanages, .high schools, and colleges together form a litany of dedicated achievement, of the brick-by-brick accom-plishments of many dedicated women. Annie Dillard's feelings about this planet as hearth and garden and land of exile help identify three groups or generations of women religious who for a hundred years have owned and operated those institutions.1 These generations we shall call the exiles, the arrived, and the The first generation, the exiles, traveled from countries like Ireland, Germany, and Italy to North American mission lands. The second generation, the arrived (or arriv&s), lived in an at-homeness within their institutions in the burgeoning years. Now, in these closing years of the 20th century, we have a third gen-eration, the sojourners, seeking a new way to live their profes-sional commitments and their personal lives as vowed women religious upon finding themselves living in smaller and smaller groupings on a planet presenting challenges and opportunities their pioneering sisters in exile--their grandsisters--would not recognize. For the exiles--pioneers, all of them--the missions of the late 19th and early 20th century meant lives of physical sacrifice and economic deprivation well beyond the virtue or vow of poverty. Those women pieced together budgets, scraping their ingenuity for survival. Having come intent upon working hard, they strove to build hearths and gardens and kept striving and struggling, remaining and reminding themselves to be exiles at heart, women in a foreign land. Echoing the economy at large, the institutional ministries they had founded and maintained boomed after the lean years of the Great Depression. The second generation, the arrived, brought forward personal and corporate energies to build up edu-cational, social-service, and healthcare institutions surpassing the dreams of the earlier immigrant generation, the exiles. With increased settling in, this hearth of the religious women's profes-sional lives, this sponsored work, began for some to take on near-salvific powers. This hospital, this academy, began to hold terrestrial hopes and dreams, promised a salvation, and hinted of a this-side immortality. Plaudits, awards, and status were afforded to this generation of women who had arrived, who in some cases had left a humble family circle for what was increasingly becom- 500 Review for Religious ing an educated, secure middle-class community. They, we, by one definition indeed had arrived. For the arrived, their hospital or academy chapel began to localize the garden of the spirit. Here each morning and evening, all, regardless of professional status, gathered together at prayer. Here the contemplative "side" sought nourishment as the apostolic "side" waited just outside the chapel door. Hearth of work and garden of spirit, these became fix-tures within the corporate institu-tions cared for by the members of this second generation. Who Are We Becoming? In the movie "What's Eating Gilbert Grape?" the central figure, an exceedingly obese mother of four, says to her teenage son in a moment of reconciliation, "I never wanted to be like this." She had eaten her way to virtual immobility after her husband walked away from her and their children. Do we women religious, as this 20th cen-tury of ours draws to a close, gaze at our corporate body and say to ot~rselves, "We never wanted to be like this"? The founders of mis-sions here in the United States began on an inspiration to do good The second generation, the arrived, brought forward personal and corporate energies to build up educational, social-service, and healthcare institutions surpassing the dreams of the earlier immigrant generation, the exiles. in the sight of the God, and now, one or two hundred years later, their legatee corporate body has perhaps come to he something overly substantial: substantial hearth and garden, substantial fruits of our labor. These places, these institutions, became the symbolic body of our corporate identity within the church and the symbolic immortality within our destinies. Boards, philanthropic individ-uals, committees, friendships have been cultivated in the name of a hospital, an orphanage, or a school, and individual women's identities have been formed by and dedicated to bricks and steam pipes and windows. And then, as a distant window opened in the early 1960s and Vatican Council II convened, the corporate body ~ly-August 1995 501 Knittel * Corporate Sponsorship began to be looked at and came into question: "Is this who we are becoming?" For some women and men, in and out of religious life, the signs of the times appealed to in the council documents began to replace the signs of success. The prophet Jeremiah's call to voca- Women religious know that an additional thirty years, like those since the council, will not be afforded them. A sizable amount of post-Vatican time has quickly become history, and religious can recite lists of classrooms already vacated, hospital beds unused, and doors closed. tion describes a people God observes burning incense to strange gods and "adoring their own hand-iwork" (Jr 1:16). The prophetic began to ease itself forward. The work of our hands, the fruits of our labor, came into question. Now, in these late days of the 20th century, the hearth lies gray with embers and the garden shows signs of late-summer exhaustion. Women religious know that an additional thirty years, like those since the council, will not be afforded them. A sizable amount of post-Vatican time has quickly become history, and religious can recite lists of classrooms already vacated, hospital beds unused, and doors closed. Worse, we know in our aging the lists of needs more acute, more violent, than our grandsisters might have dared imagine. With abuses crowding our culture into corners that seem to offer no choice, we acknowl-edge there has to be more to this journey. Who Are We Called to Be? Our third generation, the would-be sojourners, wonder at this late-20th-century hour: "Is this our time of exile? Shall we be graced to select to become sojourners. Selecting to be sojourners, to move from being securely settled to securely unsettled, recalls the, sweep of the Hebrew Scriptures showing us a people finding centers other than God. The king-dom, the temple, the land--here was the answer. No, not here, there. No, not there, here. Efforts to restore the earthly kingdom kept centering on realities other than God. But Yahweh contin-ued to insist. 502 Review for Religious Selecting to be sojourners calls us to know how to go into exile, how to travel. Traveling, what shall we pack? Timing, how to schedule transportation, stopovers? And we cannot forget those allowances of minutes and hours, those sponges of time, to absorb this unfamiliar territory, this plan, these new connections. We will not know the language, but will need to interact and relate with others in order to continue on the journey and will have to search our imaginations for ways to communicate constructively. Life will move more slowly even as we continually need to cope with myriad details. Knowing exile, we will know ourselves anew. A clock continues to tick, and while many individual women religious hear it, the instinct to muffle its sound remains. "Enough!" we hear. Our alternative thoughts drift to sojourning, but graying embers say "Enough." We lived through the changes of the 1960s and '70s immediately after the council. No more traveling, turning, leaving, remembering, forgetting, previsioning, refashioning, or paradigm shifting for us! Just leave me alone. Enough. Give me the basics for survival and let me live out my life, here. Give me my job, my position, my power. Give me space. But a clock continues to tick. Learning to Mourn Henri Nouwen has said, "Yes, we must mourn our losses. We cannot talk or act them away, but we can shed tears over them and allow ourselves to grieve deeply. To grieve is to allow our losses to tear apart feelings of security and safety and lead us to the painful truth of our brokenness. Our grief makes us experience the abyss of our own life in which nothing is settled, clear, or obvious, but everything constantly shifting and changing.''2 At issue here is whether or not women religious have the energy to mourn. There have been deaths--countless funerals, remembered rejec-tions, and downright hostilities and hatreds. Yes, death seems to have been an integral part of this life once so much idealized--the youth and the joy! But, through all of these deaths, have we short-circuited a certain human pathos, admixing theologies and spiri-tualities, being at times more stoic than Christian? Several weeks after the death of my mother, an acquaintance asked, "How are you doing?" An incident, fresh that day, helped me to describe a way of being that I would later learn is common to us and may be where the corporate person of religious life .~ly-Auguyt 1995 503 Knittel * Corporate Sponsorship finds itself today. I told him of my standing in the middle of a room that morning, about to clean, but not knowing what to do next. My emotional energy was somehow separated from me as a person. As women religious, do we stand in the middle of a room and not know how to clean it, with our individual and corpgrate emo-tional energy elsewhere? Solneone has said, "Leaders are people who do the right thing; managers are people who do things right.''3 Is there a sense that somehow our corporate energy has separated itself from the corporate body so that with our corpo-rate leadership we continue doing things right rather than doing the right thing? Walter Brueggemann has observed that "reli-gious practitioners are often easy and unwitting conspirators with such denial. We become the good-humor men and women, for who among us does not want to rush in and smooth things out, to reassure, to cover grief?.''4 Rush in, smooth out, reassure--sounds familiar. What and where are the deep-down places in which we will individually and corporately rejoin our emotional energies, find ourselves? While sometimes we feel sublimely practiced in the various forms of grief, having experienced death in many forms, have we mourned? Have we cared enough about ourselves individually and corporately to let in the slow, mysterious loneliness, the ever changing healing of life after a death, a shocking, numbing death, has occurred? This work of mourning looks not only to the past but also to the future, fully realizing that new steps must be taken. The ability to bear wholesome and healing grief is every bit as much a fruit of our labor as the most imposing achievement of our corporate endeavors. Who are we called to be in this late 20th century, and is God directly and immediately in charge? Given our status and our connections, have we--women religious who have arrived--cor-porately capitulated to others' being in charge, someone else's agenda. "The task of the prophetic imagination is to cut through the numbness, to penetrate the self-deception, so that the God of endings is confessed as Lord.''s We come through the numbing to learn from a God in charge that the fruit of our labor may be "only" to know Jesus the Christ once again as way, as truth, as life. In this late 20th century, the fruits of our having arrived carry the exotically sweet flavor of success taken for granted and of 504 Review for Religious controlling power. In some instances we think it necessary to cling to these fruits with an even tighter grip. What sadder use of our time than participating in meetings with unseen forces with a view to reconstituting yesteryear rather than working with hope for tomorrow! Is there true conversation within our communi-ties, or merely some talk while waiting for followers to follow? Whether we would speak with Brueggemann's "prophetic imagination" or Philip Keane's "moral imagination," can we imag-ine imagining? Keane has said, "Communities as well as persons need t6 develop moral character and exercise moral imagination as they seek to address the great issues of our times.''6 When a loved one dies, a significant part of our grieving may involve imagining the future without them. We have known and loved them, but deep down we grieve for ourselves in an unknown future--a birthday or a Christmas--without their presence. We deeply miss this lost past. The exile has begun, with or without us. We need to acknowl-edge it, learning more and imagining more about what it means to mourn. We will be sojourners, like our grandsisters before us, leaving the comforts of home, however we currently define and hold on to them. "A number of factors can hinder persons from being genuinely reflective and playful in their moral thinking," says Keane; "power or force is one such factor.''7 Shall we become more reflective, more playful, and imagine leaving our present "homes" of wrongfully constructed political power, of oppressive behaviors? What prevents us from asking: Who are we? Who are we becoming? and Who are we called to be? The answer from some, if not all, may lie in these processes of the prophetic, these questions. Land of Exile: Corporate Sojournership "Fairly often," says Keane, "I run into persons whose image of God is that God is out to get us. Such persons want to be told what to do, and they are afraid of using their moral imaginations. Their religious or prayer lives will often be quite limited because their fear keeps them from really being open to the power of the Gospel stories.''8 As women religious we seek the courage to imag-ine and do corporately what many individual women and men have already wrestled with in their lives. We need, corporately, to turn in the keys, have a good cry, and move on. 3~uly-Al¢g'ust 199Y 505 Knittel * Corporate Sponsorship Turning in the keys does not necessarily mean a wholesale closing of eacli and every institution. Some would like that, but it could indeed prove shortsighted and definitely unimaginative, even though some say the community's need for money is a good reason for selling this hospital or that academy and others say, "If we sell, we would be doing something holy." Abandoning an inner-city hospital without recourse to imaginative possibilities of how this long-cared-for space--the land's square feet and the buildings' cubic feet--could now serve the poor better might well become a new urban tragedy. We will need to go after anew, with all the civic clout that our years of being respectable arrivges can muster, the neighborhood's endemic and systemic problems. The friends of our institutions of the past may not choose to be the companions of our sojourning in the years ahead. But, together with those who would stay with us, we n~ed to find out who we are called to be. In any new land such as the future, there will be questions, then some answers, and then new questions. Our bequest, the fruits of our labor--whether embodied in our present corporate buildings and our present apostolic endeavors or not--must always be directed towards common goods that our corporate resources and corporate energies can hope to accomplish. People reflecting on the conversion to which all of us are called expect that the hearth and garden that halve come down to tis from a former time, these substantial signs of our having arrived, will increasingly suggest to us new common and corpo-rate lives of sojourning exile. These and similar questions will keep occurring to us: How will we use the power and influence we have? What could the prayer of our community be like? How will we imagine and live appropriate ways of coming together and being together--or of being together and going out together? What can we do most effectively for the coming of the kingdom? Shall we be women of vision, corporately attending to the good? Shall we corporately prepare in earnest to live in exile, to be sojourners, persons consciously and deliberately ready for the journey that begins and ends in God? Notes l Annie Dillard, "Sojourner," in Teaching a Stone to Talk (New York: Harper and Row, Publishers, 1988), p. 150. 506 Review for Religious 2 Henri J.M. Nouwen, With Hearts Burning (Maryknoll, New York: Orbis Books, 1994), p. 27. 3 Warren Bennis, Why Leaders Can't Lead (San Francisco: Jossey-Bass Publishers, 1989), p. 18. 4 Walter Brueggemann, The Prophetic hnagination (Philadelphia: Fortress Press, 1978), p. 49. s Brueggemann, p. 49. 6 Philip S. Keane, Christian Ethics and Imagination (New York: Paulist Press, 1984), p. 104. 7 Keane, p. 107. 8 Keane, p. 107. Tourist Your T-shirt's stamped in letters large across your chest: KATMANDU. Your bike is labeled with a hundred road resorts. Your car is dotted round with all your touring triumphs . So, why not take another route today? A low-cost tour to that other inner world inside. Stay quiet by that vast unbounded inner ocean in your mind. Dive, swim and surf. Fly free. Ride high the inner waves of thought and feeling endlessly exhilarated, or delve into the dark and secret untrod cavern of your soul. Discover now the mystery of creation; confront the abyss unending of your own nothing-self becoming. And meet in that remote mysterious empty temple, far inside, your God. Cothrai Gogan CSSP .y~uly-August 199Y 507 CATHERINE M. HARMER Retirement's Wisdom Years One of the recurring discussions at assemblies and chap-ters of religious revolves around the rising median age, the need to care for our elderly, and more subtly the growing costs of such caring. The issue is an important one in that most United States congregations have median ages over sixty. An examination of congregational budgets shows that increasingly large amounts of money are dedicated to the care of the elderly. The National Conference of Catholic Bishops has been sponsor-ing a special collection for aging religious that people contribute to with great generosity, but it covers only a small part of the actual costs. A visit to the motherhouse of almost any group of sisters will show that a large part of what was housing for novices in the past is now dedicated to the aging members. Some motherhouses have very fine infirmaries for the sick elderly. There is no question that religious leaders are making great efforts to provide the best they can for their members through all stages of life. I would like, however, to examine two aspects of that effort. The first has to do with the nursing-home care that many of the sick elderly need. The second has to do with the concept of retirement for religious and the way it has been handled over the last twenty years or so. The Sick Elderly The first topic is the simpler one and will get less treatment in this article. In the care of our sick elderly, the emphasis has Catherine M. Harmer MMS wrote "Election: A Call to Service" for our September-October 1994 issue. Her address is Medical Mission Sisters; 300 W. Wellens Street; Philadelphia, Pennsylvania 19120. 508 Review for Religious been changed from the simple caring for them "at home" that was possible when the median age was much lower and the num-ber of elderly religious was either smaller or relatively smaller. When that was the case, at the motherhouse a small staff assisted by novices and postulants could care for them in much the same way that a family could take care of any sick or elderly member of it. Gradually, as the numbers increased and the sick elderly lived longer, a more professional model, that of the nursing home, became more common. As this was happen-ing, the percentage of vigorously active members was decreasing. At present, in most of the retirement facilities I have visited over the years, the staff is largely lay with very few religious among them. In some very large congrega-tions, with several hundred sick elderly members, the facilities com-pare well with any licensed nursing home, often providing much better care and definitely offering more loving care than in the average nurs-ing home for the laity. In smaller congregations the attempt to pro-vide quality nursing care results in Some small congregations in a given area are studying the feasibility of establishing an intercon gregational nursing home. A few religious leaders are looking at ways to provide for their members in general nursing homes in their area. small facilities that are as expensive to maintain as considerably larger ones would be. In some cases a nursing staff (composed mainly of nurse aides) that could care for thirty patients is taking care of ten or fifteen, sometimes fewer. As congregations face the heavy financial drain, there is a movement toward collaboration among the congregations in a geographic area. This is a positive development that could lead to good care for the religious and lower financial costs. Some groups that have larger facilities are opening them to other congrega-tions. Some small congregations in a given area are studying the feasibility of establishing an intercongregational nursing home. A few religious leaders are looking at ways to provide for their mem-bers in general nursing homes in their area. All of these steps are difficult. Often the members of a con-gregation are very unwilling to have their elderly cared for away .~dy-August 199Y 509 Harmer ¯ Retirement's Wisdom Years from their own motherhouse. At times the elderly themselves feel that they are being mistreated by being separated from their tra-ditional homes. Only a few consider it a good thing to be in a nursing home of mixed patients, men and women, religious and lay, in spite of the pastoral potential of such a model. The efforts of leaders and the combined efforts of congrega-tions to deal with both the physical realities and the psychologi-cal and religious values are important ones. Key for the leaders will be understanding, patience, and collaborative stances. For the members, those who are elderly and those who are not, it is important to develop an acceptance of the reality they face and a willingness to keep their last days congruent with what has gone before. I suggest that this requires ongoing education for every-one and a spirituality that looks at one's last days as continuous with the dedication of earlier days. Religious Retirement In our efforts to prepare one another for "retirement," we may have bought into a model that was emerging after World War II and continues to develop in terms of what aging and retir-ing are all about. This brings me to the second topic, the one which will constitute the major portion of this article. It is all the more important because it bears upon the first as well. It has to do with how we are viewing retirement. I believe that we have accepted a way of looking at retirement which is increasingly being challenged in the population at large and that we need to study it in the light of what our entire religious life is about. Several aspects of this model of retirement raise new questions. The current model in the United States assumes that people will retire at sixty-five if not earlier. When Social Security became a reality in the 1930s, life expectancy was lower, many people did hard physical labor and had relatively poor nutritional histories, and their hope was simply that at retirement they could stop working without worry about becoming dependent on their chil-dren or "ending up in the poorhouse." Today life expectancy is much higher, and the reality is that many people stay active, healthy, and alert for twenty years and longer after they retire. A second aspect, then, is that retirement is a time of not work-ing and, instead, spending one's time and energy at play of one sort or another. (Married women often have less of the play since 510 Review for Religious they are still expected to do the work of keeping up the home.) A problem here is that many retired people soon become bored with the play aspect. Some move toward part-time jobs or vol-unteer work, while others become captives of the television or the endless bingo games of our less creative senior centers. A third aspect of the current model that deserves examina-tion is the tendency to move away from the place where most of life was spent. This sometimes has to do with seeking a warmer climate or more economical housing. The result is that, as peo-ple age, they are out of regular con-tact with their family and must develop new friends. Even the elderly who manage well on their own in their original home are often under pressure from relatives and friends to find a smaller place-- which often takes them away from the community in which they have close ties and away from some sig-nificant activities that they could otherwise keep up. People are living longer while remaining physically and mentally vigorous, and yet the model of retirement continues to treat them as if they cannot do anything but play. What is being lost is the opportunity for them to contribute to family, to friends, to com-munity, in a different way than during their working years, but a way that is significant and needed. What is being lost to society at large is the accumulated wisdom of the elderly, a loss our soci-ety cannot afford. It would be a shame for religious congregations to follow the national model for retirement too closely. While few if any con-gregations have fixed ages of retirement from major involvement in ministries, there has been a subtle movement over the last few decades to start "thinking about retirement" while the religious are in their fifties. Without necessarily meaning to do so, this has too frequently led to a mentality that places retiring somewhere in the sixties, even if there is no real reason to do so. I have vis-ited motherhouses where some of the sisters appear to have retired Although the idea that play is the major activity of the retired has not taken hold so completely in religious congregations, what has developed is a sense that this is my time to do with as I wish. J-uly-dugust 199Y 511 Harmer ¯ Retirement's Wisdom Years far too soon and are desperate for some way to be involved in ministry. Mthough the idea that play is the major activity of the retired has not taken hold so completely in religious congregations, what has developed is a sense that this is my time to do with as I wish. Especially in motherhouses, which tend to be out in the country or relatively isolated, this leads to a combination of small tasks around the motherhouse, activities that mimic the senior citizens' centers, and some increased emphasis on the spiritual life without much attention to how that might be different at this stage of life. Often when I talk with the retired themselves I find a deep longing for two things: to find some meaningful part-time min-istry and to explore what spiritual life means at this latter stage of life. When retirement takes place at a motherhouse, you find the same isolation from community that the lay elderly experience who move to Florida. While most religious have lived and worked in a number of places, there was always the parish, the school or hospital, sometimes the neighborhood, as a framework for involve-ment and support. This is now gone, and the beautiful grounds of the motherhouse, the special facilities, and sometimes the large numbers (for those, notably, who were used to smaller groups) are no substitute for what has been lost. Religious do not, on the whole, do a lot of complaining, but the sense of loss is often heard in the undertones of a conversation. We hear ". everything is so nice here., everyone is so kind . . . but."--and the long-ing is very real. I am increasingly convinced that elderly religious should, whenever possible, have the same choices as the younger members. This stage of life is important, and it needs to be rec-ognized as such. In the remainder of this article, I want to address two impor-tant things about aging and retirement for religious: (1) the sec-ond half of life as a time of deepening wisdom and individuation, a time for a greater spirituality to emerge, and (2) the role of elderly religious in continuing the mission of Jesus. For many ideas here, it will be evident that I am indebted to Carl Jung, but also to a fascinating book by Jane R. Pr~tat on the croning years (1994). As I read her book, I found myself dwelling on several ideas: that our society wastes the wisdom of the elderly at a time when we need it most; that aging is not just something that hap-pens, but a part of the whole picture of life; and that much of 512 Review for Religious what is wrong in contemporary ways of looking at and dealing with aging in general are found also in regard to aging among religious, especially in how we treat the reality we call "retire-ment." The Second Half of Life Some years ago a large number of articles, workshops, and counseling programs focused on a particular transition seen as noteworthy, the "mid-life crisis." This concept seems, from a Jungian point of view, relevant to the developmental model's tran-sition from the first to the second half of life. This division into two halves does not have a chronological point, just ~s mid-life cannot be tied to a specific number of years of life. The first half of life is devoted to infancy, childhood, and young adulthood inso-far as these parts of life have to do with coming to know the world around ourselves, coming to an understanding of who we are as separate from our parents, learning, developing a working career, and moving to success within that career. At the midpoint, we might wake up in the morning and ask: Is this all there is to life? How we answer that question may indicate if the second half of life is about to begin. If the answer is "Yes, this is it!" we could spend the rest of our life simply as a continuation of the first half until death. If the answer is "No, there is something more!" we could enter into the second half of life. In the second half of life, the tasks shift to integration of the parts that have been separated during the first half, the move-ment toward individuation, coming to know ourselves in a dif-ferent way, and the decision to move toward wisdom. The "wise old man" and "wise old woman" archetypes begin to emerge dur-ing the early part of this second half of life. I believe that many people make the shift to the second half of life without ever hear-ing about Jung or his developmental theories. They recognize that something is changing in themselves, and they move with those changes. Some of the "play" elements of retirement--the programs for senior citizens that involve bingo, excursions, and hobbies--could be considered a return to an early part of the first half of lifel Now that we have done our work, earned our pension, we can again become the children whose task is play. For people with a limited field of interests, this may mean watching television for ffuly-August 1995 513 Harmer ¯ Retirement's Wisdom Years As we age; there is often a longing for a deeper understanding, a greater closeness to God. It is a normal part of the second half of life. long hours of the day and night. This is to remain in the first half of life, possibly until death, without ever taking the step into the second half. For other people, the leisure activities are part of their under-standing of where they are in terms of age, but other aspects also begin to emerge. Spending time with their children and grand-children can be a way of being the elder who is communicating the lore and the wisdom of life. This is a second-half activity and one much needed in today's culture, in which single-parent families and families with both parents working are becoming the norm. Contact with the older generation, with grandparents, . uncles, and aunts, which for long years was the norm, now is the excep-tion in many families. Wisdom also has to do with com-ing to a deeper knowledge of God, a greater and deeper integration of the spiritual life. For many people, life has been so busy, so full of duties, that the spiritual life was relegated to a set of rituals honored on a daily, weekly, or yearly basis. As we age, there is often a longing for a deeper understanding, a greater closeness to God. It is a normal part of the second half of life. In some cases it is connected with daily Mass for people who during their working years were quite con-tent with the Sunday Mass; it may mean a return to some of the religious practices of childhood; sometimes it is :a search for deeper intimacy with God. This longing belongs to the wisdom quest of this second stage. Religious, hopefully, have not stinted on their attention to the spiritual and to God's presence all through the active first half of their life. Yet the sense that the latter half of life has some-thing special to offer is found among them as well. One cannot deny, though, that some religious at this stage seem to put i:he haain emphasis on play. Their way of playing may be different, but it is still play and may involve television, novel reading, trips to the casino with the senior citizens' group, and considerable family visiting. 514 Review for Religious As a country we have to explore how to make the wisdom of the elders available to our children and to our busy adults. In the extended family of the past, this happened very simply. At one time in my childhood, I went every Friday after school to my grandparents' home so that on Saturday morning I could help .my grandmother with some of the cleaning she found difficult to do. What I remember most is conversations after supper on Friday with my grandfather, who told me the stories of his youth when he was an organizer of the unions in the steel mills of Pittsburgh. I also remember listening to music on the radio, and all three of us reading our separate books or magazines. Elderly religious off in motherhouses and retirement centers lose their easy contact with yoilnger religious, lose casual opportunities to share their wisdom with them, just as grandparents nowadays are often in other states where spending time with their grandchildren is no longer 'possible. In some motherhouses there are now prayer centers and renewal centers that give workshops and courses for sisters and lay people who are interested. At one point I had a constant flow of their catalogues coming across my desk. Fine as many of these centers are, I rarely saw anything that addressed the need for exploring the spirituality of the latter half of life, of the retirement years. Yet in those same houses I often met older sisters who longed for scripture study, for prayer assistance, for some way of understanding and developing the spirit life for this special part of their earthly sojourn. Some Strategies for the Second Half of Life It seems to me, then, that there are two things leadership would do well to do~ (1)to make it possible for elderly religious (granted their varying degrees of diminished energy) to continue to be involved in meaningful ministries that connect with the congregation's charism and mission and (2) to make conscious efforts to help the elderly religious move through the integrative work of the second half of their life in a way that is just as appro-priate as the novitiate training was for the first half. ., I live in a parish at present where more than half of the sis-ters in the local convent are well into the second half of their life and thus are no longer able to be involved full-time in the min-istries of their congregation. The congregation is a teaching one, jg~uly-August 1995 515 Harmer ¯ Retirement's Wisdom Years staffing many parish and,diocesan schools. A few of the sisters teach in the parish school, others commute to diocesan high schools, and the older sisters are engaged in time,limited but very vital ministries, These include teaching and tutoring in the adult literacy center, tutoring children from the grade school, and vis-iting elderly shut-ins 'in the neighborhood. None of these are full-time involvements. In some cases the sisters go to the school, in others the students come to them in the convent. Whenever I meet with these women, I am struck by the joy and peace that are obvious in them. Not everyone can be placed in a parish convent. Some of our elderly need to be in places like motherhouses where their greater physical needs can be provided for. It is sometimes possible to bring ministries to these motherhouses and at the same time pro-vide a wonderful service to others. I have been to motherhouses where there was day care for children in some parts of the build-ing and day care for ~he elderly in other parts. Two wonderful things happened there daily. The children and the elderly spent some time together every day, and both benefited by the experi-ence. The staff of both facilities had "assistants" from among the retired sisters who, like the women in my parish, could not work full-time, but could be counted on for blocks of time on .a regu-lar basis to help with both groups of day-care clients. o To keep our religious involved as long as possible has another imp.ortant benefit. Most o£ the research on the aging process shows that, if people stay physically and mentally active, they stay healthy longer and age more slowly. We have wonderful examples of very elderly people maintaining their mental and physical capacities long past the expected time and making contributions to art, 'literature,. and the commonweal. Even more important, this is a time when .religious can begin to share the wisdom that has come to them with age, experience, and deep reflection on the meaning of life. This is a wisdom that is very much needed in our culture, a wisdom that too often the children and young peo-ple do.not find around them. Religious can become, in~ a very real way, the grandparent figures ifi their parishes, neighborhoods, and institutions. This is the wisdom of experience joined with reflec-tion upon that experience. 0 The second thing needing attention from leadership is the effort to help religious .use their latter years creatively in order to move toward the union with God that has been such a part of our 516 Review for Religious thinking throughout life. Many of the forms of prayer and spiri-tuality that are helpful to members of active religious congrega-tions during their early and middle years are apostolically oriented. Appropriately, the religious appreciate seeing a close connection between their ministry and their spirituality. The inner life and the outer life are integrated, ideally, in a rich and vibrant way. Changes take place as religious move through the early years of the second half of life. Spending less time and energy in direct apostolic efforts, they have more time for more leisurely ways of praying. They are ready for the next stage of devel-opment of their inner life. Their focus at this stage is somewhat different from that of their early and middle years. It has within it many of the same elements, but also some new ones. In this stage the elderly may desire to recall or renew some of the things they learned in earlier years, but did not have time to savor and assim-ilate. Frequently they speak of their desire for scripture classes, for prayer workshops. These can be useful, but they need to be focused clearly and carefully on the latter years. Now the emphasis is not on quantities of information, but rather on depth, on quiet composure and integration within each individual's inner reality. The wisdom years are the time when the. "wise old woman" and "wise old man" archetypes come to the fore. While the wis-dom can be for oneself, it is even more for others. At this stage there is not likely to be any necessity to go out and preach or teach, but there should be a simple and peaceful realization that the wisdom being garnered is also for others. This is why it is important during these years: for religious to have two areas of concern: one for the continuing development of the wisdom that has been growing in them over the years, and the other for shar-ing that wisdom, very simply and directly, with others. As religious move along through this final stage of life, it is essential that they have the assistance they need to foster the growth of their inner life, to be more open to wisdom, and that they have opportunity to share it with others. Thus, the ending of Most of the research on the aging process shows that, if people stay physically and mentally active, they stay healthy longer and age more slowly. ~uly-August 199Y 517 Harmer ¯ Retirement's Wisdom Years life can be as full and as rich spiritually as any of the earlier stages, and it can be lived out in a truly mission-centered way. This will enrich the lives of the elderly religious themselves, but also of those who are yearning for that wisdom and do not yet know where to find it. It will bring a fullness to the lives of the "retired" and of those around them. It will be a far happier period than one given to play, television, and various excursions. Religious have frequently been the pacesetters in ministry. Perhaps it is time for the "retired" religious to begin to model to other retirees a richer, fuller, and more outwardly directed wisdom retirement. References Johnston, Charles M. Necessary Wisdom: Meeting the Challenge of a New Cultural Maturity. Seattle: ICD Press, 1991. Pr~tat, Jane R. Coming to Age: The Croning Years and Late-Life Transformations. Toronto: Inner City Books, 1994. Exposition Bless you, caress you~ enfold and possess you. Blessed by you, caressed by you, enfolded within you. Possessed. Chris Mannion FMS 518 Review for Religious TAD DUNNE The Enneagram Since the. early 1970s, religious educators, spiritual men-tors, retreat directors, and, most recently, management trainers have been talking about the "enneagram." 1 The theory proposes that each person is hooked by one of nine psychological compulsions--similar to the seven "capital" sins in classical Christian literature? Dozens of authors. and lecturers nowadays are teaching the theory to help people discover which of the nine compulsions is theirs and bow to accomplish their psychological liberation from it. The nine types are often referred to in caricatures: the Perfectionist, the Helper, ~he Status Seeker, the Sensitive Artist, the Observer, the Accuser, the Planner, the Bully, and the Slug.3 To edch of these descriptions, enneagram teachers attach longer descriptions of phobias, ambitions, expectations, learning style, sexual dynamics, management style, virtues, prides, blind spots, fixations, senses of time, and so on. The r~lations among the com-pulsions are represented by a circle whose circumference is numbered, at nine equidistant points. Within the circle is a triangle drawn from points three to six to nine. Also within the circle is a folded hexagon drawn through the Tad Dunne is an adjunct professor of medical ethics at Marygrove College, Detroit, and a management consultant for Blue Cross and Blue Shield of Michigan. He has published Spiritual Mentoring (HarperSanFrancisco) and Lonergan and Spirituality (Loyola University Press). He may be addressed at 2923 Woodslee; Royal Oak, Michigan 48073. guidance July-August 199Y 519 Dunne ¯ The Enneagram cycle 1-4-2-8-5-7-1. This strange figure has become the logo of the enneagram system. Enneagram and Myers-Briggs People often compare the enneagram to the Myers-Briggs Type Indicator, which classifies sixteen personality types accord-ing to one's preference for ways of noticing experience and mak-ing decisions. The chief difference between them is that the Myers-Briggs instrument indicates personal preferences, all of which are psychologically normal, while the enneagram indicates pathologies. That is, in the Myers-Briggs'all the types are healthy, while in the enneagram all the types are sick. So the Myers-Briggs is useful for accommodating one's own thinking style with col-laborators'; it helps groups identify the preferences for ways of learning and evaluating that exist,among their members and to deploy their relative .strengths accordingly. The enneagram, in contrast, is useful for identifying neuroses, mostly in oneself. The Myers-Briggs indicator, rooted in Jungian psychology, carries a positive attitude toward human consciousness, whereas the ennea-gram, rooted partly in Freudian psychology, takes a more suspi-cious stand. Few psyqhologists, however, rely on either tool for diagnostic purposes, because of an absence of empirical studies that correlate with validated' tests. Among other helping professionals, the Myers-Briggs indi-cator enjoys a wider and less controversial reputation than the enneagram. The sixteen preferences are easily understood; one can readily find Jung's comments on people's preferences between extraversion and introversion, between sensate observation and intuition, and between thinking and feeling.4 The enneagram, in contrast, has sources shrouded in arcane knowledge from a cor-ner of the Sufi tradition unknown to most Sufis and from George Ivanovich Gurdjieff, a self-styled visionary from Russia with dubi-ous credentials. The many enneagram books and tapes that have been published in the last decade tend to describe each of the nine compialsions in dogmatic terms--a style of presentation that allures some but alienates others,s 520 Some Positive Aspects of the Enneagram One of the most disturbing claims made by enneagram devo- Review for Religious tees is that these nine types cover the total human range of com-pulsions. Not ten, not eight.6 There are subsets among the nine, but these supposedly cover all possibilities. Devotees base this claim on an unfamiliar model of personality and on the ennea-gram logo, whose origins are untraceable.7 But what is really dis-turbing is that, despite the dogmatic claims of the theory and an absence of experiment-based research, it is difficult to find any-one who fails to fit one of the types. Enneagram fans in the help-ing professions, after years of working with the tool, feel that these nine are just about right. And individuals claim that the enneagram has helped them to reach a deeper understanding of their personal compulsions than any other self-help system has, In other words, this weird, unempirical, upsetting, gnostic, and mys-tifying map of the psyche seems to work. In 1990 Claudio Naranjo MD published Ennea-Type Structures: Self-Analysis for the Seeker. Enneagram students were eager to read what he had to say, since he led the development o_f the the-ory among English-speaking publics. His book, the smallest I know of on the subject, builds the theory on much more solid ground. That book is now out of print, but has been incorpo-rated in Naranjo's new and expanded volume, Character and Neurosis, published in 1994. Naranjo lends legitimacy to the theory in several ways. Unlike most other enneag.ram authors, who tend to pile adjective upon adjective and style upon style to cover the many variations possi-ble within each compulsion, Naranjo,keeps the set of descriptors limited. He wants these descriptors to function the way they func-tion in clinical manuals such as the DSM tli, namely, as a list of discreet phenomena sufficient to distinguish one type from another? By describing diseases with as little overlap as possible, he enables therapists to spot the core problem more quickly and waste less time on manifestations of the problem shared with other compulsions. Naranjo also takes pains to make a distinction between pas-sions (anger, envy, gluttony, and so forth) and the cognitive errors that underlie each passion. These errors amount to uncrit-ical assumptions about what life is like--the kind of oversimpli-fied worldview (and subsequent inappropriate adaptive routines) that Ellis deals with in his rational-emotive therapy.9 By pin-pointing cognitive errors, Naranjo believes, a person can iden-tify and dissolve his or her pet myths in order to rob the j~uly-August 199~ 521 Dunne * The Enneagram corresponding passion of its rationale and thereby weaken its grip on the psyche. Another contribution Naranjo makes to the theory is that he consistently explains the psychological dynamics at work in each compulsion, rather than just stating them. By appealing to his readers' understanding rather than their memory, he invites them to consult the workings of their own psyches to verify the pres-ence of certain subconscious routines. This is no small achievement. The mind is easily content with a notional familiarity with terms. Only under the whip of intel-lectual desire will we push forward to uncover for ourselves some of our psychic gremlins that have never seen the light of con-sciousness. Likewise the heart is easily comforted with comfort-able feelings; it takes an inner discipline, responsible to no one but oneself, to face up to the discomforts of acting responsibly. In my limited experience of teaching the theory, I found that many students find it too difficult to allow the teaching to break through their automatic defenses and deal with their hidden fears and cravings. The enneagram doctrine just feeds a ravenous compul-sion. So the Status Seeker uses the enneagram to advance her own reputation. The Observer uses it to gather yet further infor-mation before he ventiares out into the world. And so on. Enneagram work is particularly difficult for teachers. They are tempted to devour the lore with teaching in mind, not learn-ing. The work, however, is for people on a personal mission-- those who possess enough self-knowledge to know they are learners in the school of self-knowledge. Much of Naranjo's prose envisions a therapeutic setting in which a seeker looks to a men-tor for guidance. The aim of the therapy is not to settle what our basic compulsion is, as if from that point on we know what box we are in. The therapeutic outcome is not to identify a conceptual scheme that sometimes describes our behavior. The desired out-come is to understand specific experiences of being not our best selves, using conceptual schemes as initial indicators of what may be causing the trouble. This is why it is important to hold the enneagram types at arm's length. Although some people seem to fit a single type per-fectly, others seem to fit several types. Are these latter persons-- whose self-deceit eludes everyone's analysis--all the while being victims of only a single compulsion? Or have they really developed several distinct alternatives to authentic living? Practically speak- 522 Review for Religious ing, it makes no difference so long as users rely on the ennea-gram as nothing more than clusters of fixations and behaviors that logically hang together. Their conceptual consistency is merely a model to help people raise relevant questions about the inner events that possess a slippery logic of their own. Besides his economy of description and his reliance on per-sonal understanding, a further significant contribution Naranjo makes to the theory lies in how he has analyzed the connection between psychological difficulties and exis-tential decisions about being human. Going beyond Oscar Ichazo, from whom he first learned the theory, as well as beyond the people who had already published his enneagram material, Naranjo bases each psychological dynamic in a fundamental spiritual crisis he calls "ontic obscuration," which is a kind of a deafness to our inner drives to be authentic persons. He proposes that, just as certain cognitive errors under' lie each passion, so certain existential fail-ures underlie each cognitive error. This is significant because it puts the focus directly on the inner work of being fully human. Other authors settle for cate-gorizing people by behavior patterns or look to childhood trau-mas to explain present weirdness--the kinds of analyses commonly found in popular psychology. Indeed, popular psychology usually lacks the words and ideas with which to reflect on that innermost work of authenticity. But, by paying direct attention to "ontic obscuration," individuals can discover that a major driver behind their compulsive responses lies in how seriously they take those quiet impulses to be fully human or else how consistently they have avoided the inner work involved in staying human. This "ontic obscuration" underlies each compulsion in its own manner. The Slug stands at the center, having thoroughly obscured inner voices about how to be one's truest self. The Bully and the Perfectionist hear the voices dimly, but respond through a focus on externals, especially through various forms of anger they feel because things are not what they should be. The Helper, the Status Seeker, and the Sensitive Artist hear the voices, but they divert their desire to become fully human persons into Enneagram work is particularly difficult for teachers. They are tempted to devour the lore with teaching in mind, not learning. ~uly-Augtwt 199Y 523 Dunne ¯ The Enneag'ram becoming just persons whose image carries clout in the lives of o.thers. The Planner, the Accuser, and the Observer also hear the voiceS, but they divert a fear of not becoming fully human into strategies designed to protect the little bits of personhood they believe they possess.l° ¯ Naranjo refers to this approach as his "Nasruddin" theory. The story goes that this mullah was crawling around in an alley near a marketplace, searching for the key to his house. A friend joined in the search and, after finding nothing, asked the mul-lah, "Are you sure you lost the key around here?" The mullah responded, "No, I lost it at home." The friend naturally asked, "Then why are you looking for the key here?" The mullah replied, "The light is much better here." 1, The point is that we often look for the key to our house out under the sun, where everything seems clear. But the key is in the house, an~l the house is dark. The Existential Questign: How Should I Be? For all the benefits ofNaranjo's "ontic obscuration," he does not explain in precise terms what being human involves; he set-tles for a description of some effects of"obscuration." For exam-ple, "loss of a sense of I-am-ness" and "something missing inside.''12 At times he presumes that deep down people really know the experience of "ontic obscuration." At other times he claims that the obscuration itself prevents people from realizing that any kind of obscuration has occurred. So, while it is appro-priate for him to recommend that the seeker find a mentor to help recognize a compulsion, the theory would benefit also from a positive understanding of just what it is that "ontic obscura-tion" obscures. To uncover this prize, we need to reflect on how being human happens to be obscured ifi the first place. Most psychologists agree that the intellect of children develops not only in the amount of information they learn but, more significantly, in whether or not they learn certain higher-level intellectual skills for understanding their experiences. So Naranjo's "ontic obscura-tion'? indicates, not a breakdown in mental development, but rather an unfinished development. It is not a matter of having obscured what once was clear; it is a matter of having been born blind and gradually learning how to see. 524 Review for Religious The developmental problem is how to move from a world of images, behaviors, symbols, and external sensations to the larger world of meaning and values. As children we were able to pose questions about being human only by using images. Should I be pushy? Compliant? Generous? Teacherly? Observant? Like a lion? A turtle? A bird? A monkey? Early successful functioning of one of these styles sets up a habit and provides evidence that the world around us must be of such and such a nature--the one that matches our chosen strategy. To the Bully, then, the world is dog-eat- dog; to the Accuser, the world is ridden with crooks. We build up a behavioral style and support it with a cognitive belief in a par-ticular strategy like one of those described in .the enneagram: being correct, being related, being impressive, being the victim, being retentive, being wary, being pleasing, being pugnacious, or being deaf. We become capable of noticing our compulsions as such only later, when we learn that proper use of our minds and hearts is more important than proper behavior and that intelligent analy-sis and reasonable judgment put us in touch with the real world far better than myths and symbols can. Only p~ople who have learned to think about inner acts of meaning can make a statement such as "There I go again" as they catch on to unreal thinking and feeling. ~ .~ This learning represents a major jump in thinking skills. A person discovers that the world is not just "already out there.''Is The real world is also the invisible world made up of the acts of meaning that occur in people's minds and hearts: the agreements, the plans, the guiding ideas, the reigning values, the loyalties, the spites, the memories, the laws, and the internalized language of the place. Former precepts such as Be corre'ct~ Be connected, Be suc-cessful, and Be the martyr were established in the mind of a~child who had no alternative but to think with pictures and symbols. Bht, in the world of meaning and values, learning how to be human ought to transcend these image-based precepts and adopt precepts based on the functions of the mind and heart. Bernard Lonergan, the late Canadian philosopher whose Insight and Method in Theology have influenced many practitioners in the human and natural sciences, has identified five such func-tion- based precepts. They are: Be attentive, Be intelligent, Be reasonable, Be responsible, Be in love.'4 These voices are in all of us. They are active long before we notice them as distinct July-August 199Y 525 Dunne ¯ The Enneagram impuls.es. Although they still escape the notice of many psychol-ogists as being the most fundamental impulses that make us fully human, they are the living source of our ability to notice, under-stand, realize, take responsibility, and love, For Lonergan, these five precepts support a highly-structured method for the human sciences. But, for people seeking to under-stand their inner compulsions, they can also provide a normal way of referring to the task of being fully human. They can rep-resent the very operations that "ontic obscuration" obscures. These are the events that promise to bring a person to what Naranjo, in a more descriptive and less precise mode, calls "the integrated wholeness of one's experience"; "true aliveness, a sense of existing, a plenitude"; "finding value in the present and the actual.''ts These function-based ~precepts not only transcend image-based precepts; they also enable people to transcend who they are and to rise toward being who they are to be. Lonergan refers to these precepts as "the transcendental precepts." A Therapy of Love The question of how we should be does not end there. While people might rely on a diagnostic tool such as the enneagram to recognize self-defeating thoughts before they become actions, they also need a therapy to help recognize self-transcending thoughts and feelings. This means learning firsthand the differ-ence between the transcendental precepts and their opposites: between being attentive and being oblivious, being intelligent and being stupid, being reasonable and being silly, being respon-sible and being irresponsible, and being loving and being hateful. While anyone can recognize abstractly the contrast between these words, the right-hand members of the pairs conspire quite suc-cessfully to obscure their own functioning right behind our eyes. Fortunately, this conspiracy can be caught in the act. By know-ingly paying attention to the transcendental precepts, we can be more attentive to inner experience. We can be more intelligent about how certain cognitive errors and existential decisions sup-port our compulsions. We can be more reasonable as we admit the truth of how thoroughly our fixation may have dominated our psyches. We can be more responsible in accepting guilt that belongs to us, in shunning guilt that is unreasonable, and in sup-pressing what compulsions we can as they arise. Most wisely, we 526 Review for Religious can let our love for others take the lead more often, including and especially our love for God. When a person falls in love, he or she suddenly sees the exter-nal world as more beautiful, more full of potential, more worthy of respect and care. What has occurred, though, is not a change in the external world one views; it is a self-transcending change in the viewer. Being in love heals much of ~' what was crippled in the other four levels of the person's self-transcendence. That is, being in love gives courage to respon-sibility, realism to reason, insight to intel-ligence, and acumen to attention. The person has risen above the imprisoned self and realized something of the profound marvels of life, nature, and the friendly character of the universe. Love's healing power is evident in the love between friends, within a family, and among fellow citizens and members of a group. It is also evident in the love of God. People who have undergone a religious conversion, whether in a sudden inner revolution or a gradual takeover, experience three new powers. The~y see goodness where the unconverted see only evil. They feel a power to reach out to others at a higher risk to themselves than self-protecting reason would allow. And, after the worst setbacks, they find themselves soon on their feet, mys-teriously alive and submissive to the impulse to love again26 More can be said about the healing effects of religious love, but this milch illustrates how an analysis of our self-transcending acts clar-ifibs'what "being human" means and reveals the available powers that "o'ntic obscuration" obscures. Further analysis along these lines would complement any instance of healing with a thera-peutic theory consistent with religious love. Notice especially how the addition of this account of self-transcendence avoids the typi~cal trap of self-help psychologies. It makes clear that people do not help themselves all by them-selves. When i't is the self that needs help, "self-help" is a con-tradiction in terms. Genuine help must be imported. We rely on each other and we rely on God. In order to let go of our worries that our failures will be someh6w held against us, we rely on the fact that we are loved. Being in love gives courage to responsibility, realism to reason, insight to intelligence, and acumen to attention. Ju~-August199y 527 Dunne ¯ The Enneagram The work of making all this real for oneself is long and hard. It might go something like this: Suppose I typically play the Sensitive Artist, envious of the personas of others and absorbing my injuries in quiet melancholy. I should first keep a diary to log the times I notice my compulsion at work, in order to grow in the habit of noticing, t~nderstanding~ and gradually realizing how precisely my frustrated desire to be a notable person works. (Naranjo suggests that this work on autobiography may take three or four months.) ~7 At the same time, as I grow in self-realization, I should grow in self-responsibility. When I hear the inner voice saying "Be sensitive, be like so-and-so," I should say "Shut up!" and then bend an ear to the quieter voices of authenticity whis-pering, "Just be attentive, intelligent, reasonable, responsible, and in love. Being that is a quite good enough way to be your best." Then, alongside the inner work of self-reflection, I should let myself connect with others. Although Naranjo believes that his book can help a person avoid high-minded and patronizing therapists, I find it hard to imagine people really benefiting from it unless they talk about this inner work with others. Being con-nected to others means obeying the transcendental precept to Be in love. That means letting my love for others be the light that revdals what is truly worth doing, rather than mere consistency or some private ethical principle. Because genuine love heals irre-sponsibility, silliness, stupidity, and inattention, the test of genuine love will be just that: Does it make me more responsible, more ready to face truth, more functionally intelligent, more on the lookout for what really counts? If it does not, it is not love. The inner work also means letting myself be loved. For most of us, with our distorted self-images, this means facing the fact that despite our faults, despite the injuries we have caused others, the person who claims to love us is telling the truth. It means dropping the flimsy defense that "you don't really know me" and admitting that the point is not whether we are fully known, but whether we are appreciated and valued for ourselves. It means realizing that we will never be perfect, that we do not need to expend that much energy defending ourselves, that we do not even need to "fix" ourselves through diligent self-therapy. Unless we rely on God and other people for forgiveness, tolerance, and patience, no pathology or self-help therapy will work. This is only an example of finding our way home. Different people will find different paths. But at least knowing what being 528 Review.for Religious human is about shows us what our home looks like. Gradually-- never fully being, but always becoming, human--we will have returned. We can come in and go out as we please. We will have found our home's key: the house is no longer dark. Notes ~ Enneagram, coined from Greek, means "ninefold marking." 2 Capital means that the sins are principal or "head" (capita) sins from which people's other sins flow. Althofigh the enneagram seems to have arisen independently of the Christian tradition, seven of its compulsions match the seven capital sins. The remaining two are bogus morality (Accuser) and bogus success (Status Seeker). 3 No two authors agree on these generic names, but there is general agreement about the descriptions of each type~ Devotees often refer just to the number, as in "She's a raving Two!" (a Helper). 4 See C.G. Jung, Paychological Types (New York: Harcourt, Brace, and Co., 1926), chap. 10. Isabel Briggs Myers and her mother, Katharine C. Briggs, developed the fourth pair of preferences, judging and perceiv-ing, based on further observations made byJung. Note that they realize that its usefulness applies mainly to the young. See Isabel Briggs Myers, Introduction to Type (Gainesville, Florida: Center for Publications' of Psychological Types, 1962), p. 8. s The works on which I have based my remarks are: Maria Beesing et al., The Enneagram: A Journey of Self Discovery (Denville: Dimension Books, 1984); Kathleen Hurley and Theodore Dobson, What's My Type? Use the Enneagram and My Best Self (HarperSanFrancisco, 1991 and 1993); Claudio Naranjo, Ennea-Type Structures: Self-Analysis for the Seeker and Character and Neurosis: An Integrative View (Nevada City: Gateways, 1990 and 1994); Helen Pahner, The Enneagram (San Francisco: Harper and Row, 1988); Don Richard Riso, Personality Types: Using the Enneagram for Self-Discovery (Boston: Houghton Mifflin, 1987). I have also relied on various notes taken by students participating in workshops given by Naranjo and others who derive the substance of their doctrine from him. 6 An exception'is Hurley and Dobson, My Best Self, identifying two distinct compulsions in both the Status Seeker and the Accuser, making a total of eleven compulsions. In .any case, there are no enneagram the-orists I know of who have dealt with the fundamental problem of how to set a limit to types. If there is such a limit, then the types will have to be defined by a set of psychological conditions that are limited and verifiable. For example, Karen Horney's division of three reactions to conflict (against people, toward people, away from people) might be matched against three I-world comparisons (bigger than, equal to, smaller than) to generate exactly nine types. Or against the trio Denial, Overconfidence, Underconfidence. The trio Ignorance, Craving, and Fear seems to under-lie Naranjo's thinking. There are many possibilities. This kind of work will 3~ly-August 1995 529 Dunne ¯ The Enneagram be necessary if the professional psychological community is ever to give credence to the theory and, more to the point, if the theory is ever to be shown to explain the actual range of human compulsions. 7 Gurdjieff, the teacher of this model of personality, claims to have discovered the enneagram in the Sufi tradition, but there is little evi-dence in Sufism of any of the heavy interpretative overlay that it now carries. Gurdjieff's confidence in the diagram seems based on numerol-ogy rather than experiment, and he expected that the diagram could rep-resent any human or natural process. 8 Diagnostic and Stat#tical Manual of Mental Disorders III (Washington, D.C.: American Psychiatric Association, 1987). 0 9 See Albert Ellis, Reason and Emotion in Psychotherapy (New York: Lyle Stuart, 1963), chap. 3, "Irrational Ideas Which Cause and Sustain Emotional Disturbances," pp, 60-88. l0 The reader should note inconsistencies in the enneagram designs. In Naranjo's Character and Neurosis, pp. 199 and 245, and throughout his Ennea-Type Structures, the triangle arrows run clockwise. Everywhere else in Character and Neurosis, they run counterclockwise. tt Naranjo, Ennea-Type Structures, pp. xix-xx, and Character and Neurosis, p 36. Hereafter page references will be to Ennea-Type Structures, with corresponding references to Character and Neurosis in italics. ~2 See pp. 30/61 and 63/219. He also describes ontic obscuration as: "obscuration . . . of the natural, original, and truest support for one's sense of personal value" (45/196); "the universal pain of fallen con-sciousness, beyond type-bound characteristics" (45/196); "lack of ground-ingin being" (107/197); and "loss of wholeness and sense of being" (138/150). o 13 Walter Burghardt SJ notes that John Courtney Murray relies on this distinction to clarify how weak the old Catholic reliance on dogma-tism really was. See "The Richness of a Resource," in A Spirituality for Contemporary Life, ed. David L. Fleming SJ (St. Louis: Review for Religious, 1991). Murray may well have relied on Lonergan's Insight (New York: Philosophical Library, 1958) for this notion (for which, see real in its index). 14 See Method in Theology (New York: Herder and Herder, 1972), pp. 53, 55, and passim. I have developed these notions more at length in Lonergan and Spirituality (Chicago: Loyola University Press, 1985) and Spiritual Mentoring (HarperSanFrancisco, 199 I). Is Naranjo, pp. 47/197, 92/94, and 125/173. 16 These powers are traditionally called faith, charity, and hope. I have avoided the traditional terms in an effort to avoid conceptualism and to make clear how religious love heals the injured psyche. 17 Naranjo, p. 158/275. 530 Review for Religious MARY WINIFRED Imaging Spiritual Direction Ipn spite of a plethora of spiritual direction programs pur-orting to train those who would be spirithal directors, it remains a fact that gifts of direction are just that--gifts, not learned skills. Spiritual direction involves listening and hearing, discernment, clarity of vision, and assistance in the development of a relationship between an 'individual and God. While learned skills may assist a spiritual director, it is only deep sensitivity devel-oped through years of personal prayer that enables true spiritual direction. It is often easier to say what spiritual direction is not, than to describe what it is. For example, spiritual direction is not psychotherapy; it is not life skills taught by a social worker; it is not catechistic training for specific church membership. " In a pamphlet entitled Spiritual Direction, Henri Nouwen says: "It is of great value to submit our prayer life from time to time to the supervision of a spiritual guide. A spiritual director in this strict sense is not a counselor, a therapist, or an analyst, but a mature fellow Christian to whom we choose to be accountable for our spiritual life and from whom we can expect prayerful guid-ance in our constant struggle to discern God's active presence in our lives, A spiritual director can be called 'soul friend' (Kenneth I2eech) or a" 'spiritual friend' (Tilden Edwards). It is important that he or she practice the disciplines of the Church and the Book and thus become familiar with.the space in which we try to listen to God's voice. The way we relate to our spiritual director depends very much on our needs, our personalities, and external circum-stances. Some people may want to see their spiritual director Mary Winifred CtlS is the Sister-in-Charge of St. Cuthbert's Retreat House; Federal Hill Road; Brewster, New York 10509. ¯ July-August 199Y S31 Winifred ¯ Imaging Spiritual Direction biweekly or monthly, others will find it sufficient to be in touch only when the occasion asks for it. Some people may feel the need for a more extensive sharing with their spiritual director, while others will find seeing him or her once in a while for a few short moments to be sufficient. It is essential that one Christian helps another Christian to enter without fear into the presence of God and there to discern God's call" (8-9). Because the singular aim of spiritual direction is to assist in growth toward God, there are no set guidelines, no conventional measuring sticks, no right or wrong answers, and no concretely attainable goals. While training in prayer and meditation may certainly make one a more articulate spiritual director, neverthe-less spiritual direction remains a vocation unfettered by rules and regulations, by industry standards, or by a financial fee scale. Most spiritual directees practice St. Paul's suggestion in the Letter to the Galatians, "Those who are taught the word must share in all good things with their teacher" (6:6), by making some gift to their directors: homemade bread, flowers from the garden, a book or tape, or some other item; money does not usually enter into a spiritual direction agreement, nor should it. Unlike therapy or counseling, which are professional relationships between a ther-apist or counselor and a client, spiritual direction is a relation-ship of charity and generosity between fellow Christians. Spiritual gifts cannot be purchased; they are not for sale. Three images of the spiritual life may help to indicate ways in which the presence of a director (or mentor or soul friend) may effectively aid us in our growth Godwards. The first image, offered by Thomas H. Green, is :that of a marketplace. The marketplace--or, as Green also labels it, the ldtchen!--is the part of our lives that encompasses a multitude of small, necessary, sometimes tedious tasks which can seem to draw us away from the richness and quiet of our interior lives. "Frequently," Green says, "the demands and frustrations of the apostolate, or of raising a family and earning a living, seem to be merely obstacles to a genuine and deep prayer life. But if I am right in explaining the way the Lord works through these exter-nal activities and events, then we should see them quite differ-ently. Far from being obstacles to our interior growth, they become for us the very sandpaper of our sanctification, at least as important to our growth as what happens in the solitude of for-mal prayer" (121). 532 Review for Religious These are not particularly comfortable thoughts, especially for those of~us who would like to discover a large block of unin-terrupted quiet. Often it is only with the help of a wise spiritual director that we can begin to uncover and acknowledge the wealth of spiritual graces hidden in our routine daily tasks and to see opportunities in what have earlier appeared to be only obstacles. Another, who listens with detached concern, will not only listen to the occasional frustration, tiredness, or boredom in our every-day tasks, but will also hear the voice of God calling to us from what may, on the surface, seem to be 'merely dull routine. As surely as God works in this world, God is also available to us in our work, however .tedious and distracting our marketplace--or kitchen--may feel at times. Another ancient and popular image for the spiritual life is that of a journey or pilgrimage. John Gorsuch describes such a spiri-tual journey as a moving out from a place of assumed comfort, beckoned on by God into the unknown. The image of a journey is particularly apt if considered in its various stages: there is a beginning, with its preparations and planning; the travel itself; and the goal of the journey. In the early stages of beginning a journey, there may be excitement and feverish planning--a guide is helpful here in focusing our attention and helping us to leave behind our unnecessary baggage. I once watched my sister prepar-ing for a backpacking trip: with the advice of an experienced back-packer friend, she was encouraged to take only the essential objects, leaving her backpack light enough to carry and yet stocked with exactly what she would need. But traveling, no matter how well it is planned and prepared, is nevertheless an adventure into the unknown. Often we must stop to ask for directions or other help. In traveling this may be as simple as "Yes, you're on the right road" or "Two more blocks Because the singular aim of spiritual direction is to assist in growth toward God, there are no set guidelines, no conventional measuring sticks, no right or wrong answers, and no concretely attainable goals. July-August 199Y 533 Winifred ¯ Imaging Spiritual Direction and then turn left"; on a spiritual journey, as simple as "Keep lis-tening in your prayer" or "Look in the mirror every morning: you will see a person God loves profoundly." If we are fortunate enough to have a good and reliable guide or director, we are soon back on track. At times, too, the journey's route may seem long and wearisome--turning aside or even giving up altogether may look like the most positive option. Then a wise mentor's word of encouragement may challenge and enliven us to continue with new energy and zeal. And then there is the goal to our journey. Sometimes we are so caught up in the travel itself that we lose sight of the goal. A friend and I once planned to spend a restful week together; iron-ically, we also planned too many sight-seeing activities, with the result that the true goals of the week--to ,rest and enjoy each other's company--were lost. So, on a spiritual journey, it is easy to be distracted by circumstances and surroundings from our true goal of knowing God. We need a wise and discerning director to help us in maintaining a clarity of vision about our goal. A third image is that of epiphany. Adrian van Kaam, from whom I have borrowed this image, describes an epiphany as the "shining forth of eternity in daily people, in often unnoticed events and things" (8). It is an epiphany that comes through in the openness and vulnerability of spiritual direction. Van Kaam goes on to say: "The risen Lord is our life now. Our life must become a hymn of praise to Jesus rising in us . Jesus tells us that the kingdom of God is at hand in each of us. It is already here and now, for we are called to share his resurrection in humanity and history" (65). And surely this is the heart of spiritual direction, that one Christian shares freely with another a word of help, a message of encouragement, a glimpse of eternity. Bibliography Gorsuch, John R An Invitation to the Spiritual Journey. Mahwah: Paulist Press, 1990. Green, Thomas H. Darkness in the Marketplace. Notre Dame: Ave Maria Press, 1981. Nouwen, Henri. Spiritual Direction. Cincinnati: Forward Movement Publications, 1981. Van Kaam, Adrian. The Music of Eternity. Notre Dame: Ave Maria Press, 1990, 534 Review for Religious MARY C. SULLIVAN The Brazier That Is My God: Teresa on True Prayer's Dispositions, Gifts, and Signs It is 2 June 1577. Teresa of Avila is, in effect, under house arrest in the convent of the Discalced Carmelites in Toledo, Spain--a community she founded in 1569.1 She has been on the road for almost ten years, establishing reformed monasteries of Carmelite women and even of Carmelite men committed to the poverty, silence, soli-tude, penance, prayer, and detachment she believes are envisioned in the primitive Rule. But now for the last year she has been ordered to remain in one of her convents (she chooses Toledo) because of political tensions between the Calced and Discalced Carmelites. She is regarded by the Calced as a ringleader who must be kept out of cir-culation. To add to her isolation, on 18 June 1577 the papal nuncio Nicol~is Ormaneto, who has been friendly to the reform, will die, and his successor, Felipe Sega, will come to Spain in August already prejudiced against Teresa and her work. He will later call her "a. restless gadabout woman, disobedient and stubborn, who under the cloak of devotion invented wicked opinions, going about breaking enclosure, contrary to the decree of the Council of Trent and the orders of her superiors, teaching as if she were a doctor, in contempt of the teaching of St. Paul, who com-manded women not to teach."2 Mary C. Sullivan RSM works in the College of Liberal Arts of Rochester Institute of Technology. She may be addressed at Sisters of Mercy; 18 Upton Park; Rochester, New York 14607. heritage j~uly-August 1995 535 Sullivan ¯ The Brazier That Is My God Prologue But now, in early June 1577, during her enforced reclusion, Teresa is in Toledo, writing a book on prayer at the request of her confessor, Jer6nimo Gracifin, a Discalced priest. By the end of July, after one month of work on Las Moradas (The Interior Castle, or The Dwelling Places3), she will be recalled to Avila, where against her own desire she has again been elected prioress of Incarnation, the Carmelite convent she entered as a young woman and from which in 1562 she will found San Jos4, the first convent of the Reform, across town in Avila. But the Carmelite authorities do not want Teresa to be the prioress of Incarnation. They will call for a second vote, and when fifty-four sisters at Incarnation persist in electing Teresa, these sisters will be ex-communicated and denied the sacraments. On 3 December of this same year, John of the Cross, the confessor and spiritual director at Incarnation, will be abducted from Avila at night by Calced friars and taken to the windowless closet cell in the Toledo monastery of the Calced Carmelites where he will remain impris-oned for six months. Simultaneous with all this, the modern form of the Spanish Inquisition is in full swing in Seville, having been operating as a powerful ecclesiastical tribunal for almost a hundred years. The manuscript of Teresa's Life has been in the Inquisition's possession for two years, after being denounced to it by the dis-appointed and vindictive Princess of Eboli.4 In the midst of all this difficulty, most of which deeply dis-tressed her, in the six-month period from 2 June to 29 November 1577 (which will actually amount to only two months of writing time), Teresa will start and complete her masterwork, The Dwelling Places, the treatise on prayer and virtue which more than any other of her writings led Pope Paul VI in 1970 to declare her a doctor of the universal church. Not once in this volume does Teresa refer explicitly to the external affairs which weigh so heavily on her mind and heart, though her letters of this period amply demon-strate her concern, and dismay. Rather, in this magnificent book about a human person's gradually increasing communion with the God dwelling within her, Teresa speaks about the prayer of per-sonal conversion, the prayer of reordering and reordered charity within the human heart. And so The Dwelling Places is a book which may contribute immeasurably to the present-day conversion of the church, of religious life, and of the hearts of individual Christian women and men. 536 Review for Reli

Issue 48.3 of the Review for Religious, May/June 1989. ; R~z,.'n~w vor R~.t~3~oos (ISSN 0034-639X) is publishcd bi-monthly at St. Louis University by thc Mis- ¯ souri Province Educational Institute of the Society of Jesus; Editorial Office: 3601 Lindcll Blvd. Rm. 428: SI. l.x~uis. MO 63108-3393. Sccond-class postagc paid at St. Lxmis MO. Single copies $3.00. Subscriptions: $12.00 pcr year: $22.00 for two years. Other countries: for surface mail. add U.S. $5.00 per year; for airmail, add U.S. $20.00 per year. For subscription orders or changc of address, write: R~,.'u~w voa R~t.~Gous: P.O. Box 6070: Duluth. MN 55806. POSTMASTER: Send address changes to Rv:vtv:w v(m REI.I(;IOtJS; P.O. Box 6070; Duluth, MN 55806. David L. Fleming, S.J. Iris Ann Ledden, S.S.N.D. Richard A. Hill, S.J. Jean Read Mary Ann Foppe Editor Associate Editor Contributing Editor Assistant Editors Ma\'/June 1989 Volume 48 Number 3 Manuscripts, books fnr review and correspnndence with the editor should be sent to REvtEw wm Rr:t,t(;mt~s; 3601 Lindell Blvd.; St. la~uis, MO 63108-3393. Correspondence about the department "Canonical Counsel" should be addressed to Rich-ard A. Hill, S.J.; J.S.T.B.; 1735 l~eRoy Ave.; Berkeley, CA 94709-1193. Back issues and reprints shnuld be nrdered from R~:\'t~:w vo~ R~:~,nntms; 3601Lindell Blvd.; St. la~uis, MO 63108-3393. "Out nf print" issues are available frnm University Micrnfilms International; 300 N. Zeeb Rd.; Ann Arbor, MI 48106. A major pnrtion of each issue is also available on cassette recordings as a service for the visually impaired. Write to the Xavier Snciety fnr the Blind; 154 East 23rd Street; New York, NY 10010. PRISMS . Color plays an important role in our human lives. Before modem psy-chological studies were done about color and its effect upon our human psyche, the Church emphasized color to highlight liturgical seasons and to enhance individual feast-day celebrations. Both the colors for deco-rating altar, tabernacle, and sanctuary and the colors for priestly vest-ments and stoles conveyed a mood or feeling of the season or feast. REVIEW FOR RELIGIOUS over the past ten years has distinguished its is-sues within any one volume by color. Willy-nilly, whether by foresight or only upon reflection, color for us, too, tends to have a certain sym-bolic relationship to the seasonal and liturgical placement of an issue. An obvious point can be made with the blue cover of this issue--a blue which is associated with Mary, Mother of God and Mother of the Church, and with her special identification with the month of May. In more recent times, the popular place of Mary in the devotional lives of Catholics has dimmed. The Vatican II renewal of our liturgy and sacramental celebrations necessarily focused our attention and re-education upon the central mysteries of our faith-life. Devotions in their myriad forms of litanies, novenas, vigils or holy hours, and various other pious practices--whether in honor of Mary or of any of the saints-- naturally received less attention during this period. Our time and ,our en-ergies were being re-directed so that we could recapture the Eucharistic celebration and the other celebrations of sacraments with all the fervor and participation that marked our popular devotions. It sometimes appeared that, with popular devotions less emphasized, Mary and the saints were also losing their place in Catholic life. Instead, this has been a time of nurturing fresh growth, with new insights and em-phases to invigorate and renew our faith-lives. The recent Marian year stands as a proclamation of the renewed understanding of Mary's place in the life of the Christian faithful. In this issue, we look through four different prisms at Mary. The first article is "Mary in Contemporary Culture" by Father Stan Parmisano, O.P. Just as Mary has played a distinctive role in the various ages of the Church, for example, in the "lady" ideal of the Middle Ages culture, so we need to ask how our relation to Mary facilitates our Christian re-sponse to.the issues and values prevalent in culture today. The author 321 399 / Review for Religious, May-June 1989 stimulates our own thinking about the hidden ways in which Mary might be said to be prevalent in our culture. The second article in this issue is "Through Mary" by Ms. Hilda Montalvo. As wife, mother, and teacher, Ms. Montalvo calls us all into a personal reflection upon what the dogmas about Mary mean to us. She points the way to seeing how Marian dogmas are necessarily Christian dogmas, helping us to clarify our own relationship with God and to en-rich the meaning of our human lives. Sister Mary Eileen Foley, R.G.S., writes the third article on Mary, raising the question in her title, "Reflections on Mary, Bridge to Ecu-menism?" In view of an existing Reformation tradition in which the honor given to Mary continues to divide Roman and Eastern Catholic and Orthodox Christian from the majority of other Christian churches, Sis-ter Mary Eileen suggests ways of seeing how a new understanding of Mary may well be in our day a true ecumenical bridge. The fourth article allows us all to pursue further at our leisure the most recent writings on Mary. Father Thomas Bourque, T.O.R., pro-vides us with a selected bibliography of writings about Mary which have been published between the time of Paul VI's exhortation, Devotion to the Blessed Virgin Mary, and John Paul II's encyclical, Mother of the Redeemer. Hopefully this compact bibliography can serve as a helpful resource for a fresh and renewed understanding of Mary's role in the lives of Christian peoples. Finally, I will note that in a newly added section to our Book and Cassette Reviews area, called "For the Bookshelf," we have briefly noted the contents of a few books about Mary just recently published. I hope that you will find the occasional addition of this section to Re-views a help in highlighting those recently published books, which we want to note and can often group around certain themes or issues. David L. Fleming, S.J. Mary In Contemporary Culture Stan Parmisano, O.P. Father Stan Parmisano, O.P., is Regent of Studies for the Western Dominican Prov-ince. He teaches at the Graduate Theological Union in Berkeley, California in the area of Religion and the Arts. His address is 5877 Birch Court; Oakland, California 94618. ~ have been asked to specify the difference Mary, the Mother of Jesus, makes or can make in our contemporary culture. Let me first propose some principles, or basic thinking, that may help toward a fruitful dis-cussion of the complex of issues and subjects involved in the question. Afterwards, we may consider some of these particulars in terms of Mary and her possible role within them. We think of the presence or absence of Mary, as of Jesus, in terms of visibility or of imaginable or intelligible content. Thus if there is a dearth of "thinking" about Mary or of images of her, we would say that she is absent in our time; on the contrary, we would say that she was pre-sent in former times, especially in the medieval and early renaissance worlds, when she was quite "visible" in the content of theology, art, architecture, poetry, music. But there is another kind of presence: invis-ible, unconscious, the presence of form rather than content, the kind of presence we are asked to look for, say, in non-representational art or in music, or in poetry where the music or rhythm precedes idea and image and helps create them. t This is a presence of thrust, of dynamic, of spirit ¯ . . like that of the Spirit of God (ruach Elohim) hovering over the yet unformed waters of chaos and warming them toward visibility and life. I want to suggest that perhaps Mary is present here and there in our time in this last manner, and that we should strive to promote her more universal presence in this direction as well as in that of visible content. In fact, this is the direction in which we should seek to define culture 323 324 / Review for Religious, May-June 1989 itself. Culture is not a matter of any one specific content or subject or activity nor of all taken en masse. Rather, it is the inherited dynamism or spirit or form that produces each of them in all their various nuances, though it itself is affected and reshaped by them.z The same is true with regard to God and Jesus: it is not so much the content of our thought about them, not the images we have of them that is telling, but what un-derlies these, beyond thought and image, inspiring and shaping the con-tent of our belief. I would regard Mary in a similar way. In the earliest Church there was not, perhaps, much content or visibility of Mary, at least when com-pared to Jesus and his male disciples, to Paul and his entourage. But, to borrow an image from one of her later lovers, I would suggest that she was there from beginning to end as "atmosphere," as "world-mothering air, air wild," as form or spirit shaping the emerging thought and action of the Church.3 Certainly it was in her modest context, her "atmosphere," that Christ was preserved from mere myth and acknowl-edged as substantially and earthily human (so Paul's almost casual aside: "born of a woman"). By the late Middle Ages and early Renaissance that spirit had blossomed into a fullness of content. Then that content be-gan to harden till in some instances and locales it quenched the moving spirit and became identified with Mary. And could it be that Vatican II tried to recover her spirit, the "form" of Mary? If so, we must not mis-take what it had to say about Mary for the fullness of Mary but, with its beginnings, refocus on the thrust of Mary in our time and beyond. In speaking of Mary's presence in this way I would hope to suggest another presence, that of the Holy Spirit. Saint Maximilian Kolbe spoke boldly of Mary as the quasi-incarnation of the Holy Spirit, emphasizing the latter part of this hyphenation. Since then, less venturesome theolo-gians have accentuated the quasi.4 In any case few Catholic theologians will deny Mary's special and intimate relationship with the Spirit. They go hand in loving hand, indissolubly Wedded--not only because they were cooperatively together at the conception of Christ and later at the birth of the Church, but because they have a kind of natural affinity. Both are hidden, in the background as it were, but dynamically so, strik-ingly reemerging at critical moments in Jesus's adult years--as when the Spirit leads Jesus into the desert to prepare him for his ministry, and when Mary, waiting for Jesus "apart from the crowd," inspires in him the revolutionary declaration as to his true and lasting kindred (Mk 3:31 - 35). There are other shared characteristics. These are discoverable in cer-tain movements or thrusts of our time, and I suggest that we look here Mary in Contemporary Culture / 395 for the presence of Mary/Spirit in our time as well as in any explicit Marian theology or devotion. Some of these revelatory movements are as follows. The interiorization of religion. Certainly emphasis today is on the sub-jective aspect of belief and morality. Even those who rightly uphold the objectivity of belief and morals are concerned more than ever with lib-erty of conscience, personal and cultural limitations of understanding, the virtue of prudence and its largely intuitive functioning, the unique-ness of a given "situation," the restoration in one form or another of casuistry(the individual case). But interiorization, subjectivity, intuition are of the unpredictable Spirit "who blows where he wills" and of the traditionally feminine rather than of the predictably and predicting ra-tional and the traditionally masculine. Purged of all excess and distor-tion, they are, in other words, of the Holy Spirit and Mary. Contemplative prayer. In the last twenty to thirty years there has been in the western world a mounting interest in and practice of medita-tive prayer, sparked by eastern imports such as TM, Zen, Yoga, and now developed along lines of traditional Christian contemplation. This prayer is seen now to be not just for the select few, mainly among nuns and monks, but for all in whatever walk of life. Here is obviously another aspect of interiorization and the letting go of content in favor of a poised and expectant darkness. It is not a looking to what is outside (image, word, symbol, creed) but to what is within, to the private, personal "reve-lation," to what God is "saying" to me here and now--like a pregnant woman turned inward, quietly aware of the mystery growing within her. Here again is the Holy Spirit praying within us when, as St. Paul tells us (Rm 8:26-27), we do not know what to pray for (that is, when all con-tent is surrendered) and here is Mary, the silent, surrendering contem-plative par excellence. Unseen, unfelt, they are at the heart of so many today who are trying to pray such prayer, and so many others desper-ately in need of it if only to avoid being torn apart and scattered by the noise and confusion of a world off-center. Ecumenism. Another mark, and need, of the contemporary Church is ecumenism, conceived now as the unification not just of the various Christian churches but of the worldreligions as well. Again we may see here the stirring of.the Spirit who is the bond of love, the vinculum cari-tatis, uniting Father and Son, the one hovering over the deep bringing, at the Father's Word, order out of chaos, the one forming and securing the one Church in the beginning. And as Mar~,, with and in the Spirit, brought to birth the one undivided Christ, so is her labor today with re- 326 / Review for Religious, May-June 1989 gard to the Church. It is the opinion of many Catholic theologians that Mary should be downplayed today so as not to offend our Protestant broth-ers and sisters and thereby impede ecumenism. I should think it would be just the opposite, providing the depth of Mary is presented, which is her spirit, her form more than her traditional content; yet the latter, in the purity of Church teaching and practice, is of marked importance, too, for itself and for what it reveals of her spirit and the new directions that spirit may take, for all the churches, in the future.5 Social Justice. Whereas in former times we would speak of charity and the works of charity, now the cry is for justice and the doing of jus-tice: we do for the poor not so much out of our love and their need as out of our sense of justice and their rights. Again, in the past justice has been in the main the province of the male, the one actively engaged in the world, in politics, business, civil defense, and so forth. But women are more and more coming to the fore in it, seeking justice for themselves and for the marginal and oppressed in general. Here we may note a fresh dynamic of Mary--the seed of which, however, was there from the be-ginning. Thus those writing of Mary today, particularly women, view her in the context of the women of justice in the ancient Hebrew world-- Esther, Deborah, Judith--and see a whole theology of social justice in Mary's Magnificat.6 And if the movement toward social justice is of the Holy Spirit, who as creative Love seeks balance, harmony, substantial peace and concord, then, yes we can find, if we look, the Spirit's spouse at work with the Spirit toward the same goal. Mary, while drawing us within in contemplative stillness, also directs us outward to the Christ who lived and lives in our objective, tangible world and identified him-self with the quite visible poor and needy. She points to this Christ dwell-ing outside us as well as within, just as does the Holy Spirit who, as the gospel tells us, is there to remind us continually of all Christ has visibly done and audibly spoken. Perhaps part of the new "content" of Mary today is this visibility of the woman in works of justice and peace, not as having lost the interiorization, the contemplative spirit, the gentle, mothering love of her past, but as gaining something in addition: the hid-den life while, paradoxically still remaining hidden, come forth openly to help heal the world. Mary remains what she was in the past and there-fore under the press of current need becomes someone new for the pre-sent. When considering Mary in her relationship to women, past and pre-sent, we must be cautious. Christ is male; his maleness is part of his his-tory, and history is important in the religion known as Christianity. But Mary in Contemporary Culture / 327 his maleness is meant mainly as a means of access to his humanity and person which are neither male nor female. Christ is equally for both men and women, though, of course, in different ways according to different psychologies and cultures. However, the h~stoncai fact of Christ s male-ness has often dominated our thinking about him, with regretful results; as when, in spite of changes in psychologies and culture it is used to jus-tify an ongoing exclusive male ecclesiastical leadership. Similarly with Mary. Her femininity is a providential part of her history, but it is as a human being and person that she is of greater moment. Accordingly she is for the man as well as the woman; she serves both equally and both are equally to learn from her, though, again, in different ways. Yet her femininity has had its influence, for good and bad. For bad." it has tended to limit our ideal of the Christian woman to what it was in Mary's own day and to which, accordingly, she herself was in good measure bound. For good: it has softened our conception of God and so made our ap-proach to God easier, more inviting, loving rather than fearful. In and through the gospels, past art and poetry and drama, seeing God in the arms and in the care and "power" of this then insignificant Jewish woman--quiet, gentle, lowly, we find some of that same womanhood rubbing off, as it were, on Father God. A fair part of the accessibility of Jesus himself, his merciful compassion, is the fact that he has Mary as his flesh and blood mother. Without her, would we be altogether con-vinced of the mercy of God and the understanding compassion of Jesus? Here is one way in which the "content" or dogma of Mary has affected us in the past, with its mark still upon us, thankfully. In the present thrust of woman toward justice, with Mary behind (and before) her, it would be tragic if this content were surrendered in favor of one that is hard, merely active, superficially and imitatively masculine. Eventually God himself might regress into the terror and cruelty of past and present dark religions. Mary, the Spirit, and Christ Above I recalled the bold but, to my mind, accurate Mariology of St. Maximilian Kolbe. Mary is the spouse of the Holy Spirit in a unique way, such that we can speak of her as the very incarnation of the Spirit, with some reservation (quasi). As indicated above, some Catholic theo-logians are embarrassed by this as by much else in the Church's past the-ology and practice concerning Mary. They think it an exaggeration of the biblical teaching and find it an impediment to union with our Protes-tant sister churches. As to the first objection we must insist that Scripture was not meant Review for Religious, May-June 1989 to stand alone: it sprung up out of the Church (community of believers) and its seeds are meant to grow within the Church under the care of the same Spirit who once inspired it. There was an initial content, to be re-spected as the Spirit's word through all time; but there were also drives, dynamisms within the original word, forms yet to find their specific con-tent or matter. Thus the gospels' powerful presentations, lovingly and carefully lingered over, of the relationship between Mary, Jesus, and the Holy Spirit cry out for meditation and penetration and so the revelation of truths beneath the surface. Thus we have the doctrines of the Immacu-late Conception, Assumption, the Queenship of Mary, and so forth; and her quasi-incarnation of the Spirit. This last is not to make a god of Mary. The gospels are clear on this score: Mary is the handmaid of the Lord, his lowly servant. Rather it is to point up something in God--the femininity, womanhood,, motherhood of God. Mary can be looked upon in two ways: as an historical person, flesh and blood, the daughter of Anna and Joachim (or of whomever), the physi-cal, natural mother of Jesus. Here she is all and only human. But she must also be seen as symbol, but the special kin~ of symbol that makes what is symbolized present in very reality. Thus as the Eucharist does not simply remind us of Christ but makes him really present upon our altars, so Mary does not simply recall the Holy Spirit to our minds and point us in the Spirit's direction; she makes the Spirit. really present among and within us. Seeing her we see the Spirit, as seeing the Eucha-rist we see Christ himself. This is a good and legitimate reason for ad-dressing the Spirit as feminine--not as a sop for the marginal woman but simply because as there are reasons for addressing God as Father or Son there is this equally cogent reason for addressing God as Mother.7 As in time, in the mystery of the Incarnation there is eternal Father, mother Mary, and Son Jesus, so in eternity there is Father and Son with mother-ing Spirit as their bond of Love. As for the difficulties such teaching may hold for ecumenism, they may be only initial difficulties. As suggested above, if we view Mary and present her in terms of form, thrust, spirit, and not just as already shaped content, and if we continually move deeper within this content in context of present needs and lawful desire, perhaps Protestants will eventually come to see what Catholic belief and theology have long since held as truth and will thank us for having led the way back home, as we have reason to thank them for having helped bring us back to much that had been lost. One final remark before considering some of the specifics of our sub- Mary in Contemporary Culture / 329 ject: it has to do with Mary's relationship with Christ. Again, in sensi-tivity to Protestant criticism and in reaction to exaggerated statements about Mary and misguided devotion to her, Vatican II and ecclesiastical documents and theology since have been most careful to insist upon the subjection of Mary to Christ. Salvation is through Christ alone; he is the one mediator between God and humankind. There is little if any talk about what formerly there was lots of talk about, namely of Mary as co-redeemer and mediatrix of all graces. Such theologizing, it is believed, and the devotion arising from (or producing) it detracts from the power and mission of Christ. But I wonder if we are not here misconceiving power and the whole matter of Christ's redemptive work. We seem to be equating Christ's (God's) power with power as we ordinarily think of it: dominating rule, often exclusive. But Christ's power is not univo-cal with ours, and he himself quite literally took the greatest pains to turn the tables in the matter: "You know how those who exercise authority among the gentiles lord it over them . It cannot be like that with you. Anyone among you who aspires to greatness must serve the rest . Such is the case with the Son of Man who has come, not to be served by others, but to serve" (Mt 20:25-28). And what about the power of love, which is Christ's power, or that of helplessness: the power of the sick to draw upon the strengths of oth-ers to heal and console, the power of the ignorant to create scholars and teachers, and so forth? I have often observed that the one with most power in a family is not the father or mother but the newly born baby, the whole life of the family revolving around the child precisely because of its powerful helplessness. If this seems farfetched relative to God, we have only to think of the Christ child in the crib at Bethlehem and the adult Christ upon the cross on Calvary. And what of the power of one who knows how to share his or her power, which requires greater strength, ability, "power" than to keep it all to oneself? I should think the great power of Christ, of God himself, is most manifest in the power to empower, to raise others to his very life and level. Jesus at the Last Supper remarked: "I solemnly assure you, the one who has faith in me will do the works I do, and greater far than these" (Jn 14:12). Not ex-clusive but inclusive--such is the power of Christ. Though our Holy Father in Redemptoris Mater follows Lumen Gen-tium in insisting upon Mary's subordination to Christ, h~, together with the Vatican II document, reiterates an old principle we ought to consider with equal care: "The maternal role of Mary towards people in no way obscures or diminishes the unique mediation of Christ, but rather shows 330 / Review for Religious, May-June 1989 its power" (emphasis mine). Why not assert this aspect of Christ's power and see Mary as true queen "at the side of her Son," as the encyclical expresses it? Indeed, for centuries and still today, at least in our Christ-mas liturgies and devotions, we see the King rather in the power of his mother and in her arms, enfolded by her who gives him to the nations: "and so entering the house, (they) found the child with Mary his mother. Who am I that the mother of my Lord should come to me . He went down with them then, and came to Nazareth, and was obedient to them . Figlia del tuo figlio, queen of heaven" (Mt 2:1 I ; Lk 1:43; Lk 2:51; T. S. Eliot, Dry Salvages, after Dante's Paradiso, xxxiii). In one mariological conference that I attended the speakers were in-sistent that we not view Mary apart from Christ. I kept thinking yes, but might not the reverse also be true: we must not view Christ apart from Mary. In Redemptoris Mater, John Paul several times reminds us of the indissolubility of the bond between Mary and Jesus and explicitly de-clares that "from the very first moment the Church 'looked at' Mary through Jesus, just as she 'looked at' Jesus through Mary." Christ does not want to be viewed in splendid isolation with everyone insisting that everything and everyone else is subordinated to him. His own image of himself is of one who serves, just as Mary's self-image is of the Lord's handmaid, neither thought less of their dignity for that: "Behold, all gen-erations shall call me blessed" (Lk 1:48). Mary is the first-fruits of the redemption, the Church in promised fulfillment, the Mother of the Re-deemer, of God himself, the spouse of the Holy Spirit and the effective symbol of the Spirit's presence and action in the world--this woman who embodies the very motherhood of God holds the new creation in her arms and nurtures it, just as she did her divine Son centuries ago. She has a greater, more powerful (loving) role in the work of redemption than much of our present theology is prepared to concede or any of us begin to imagine.8 At the conclusion of Redemptoris Mater we read: ". the Church is called not only to remember everything in her past that testifies to the special maternal cooperation of the Mother of God in the work of salva-tion in Christ the Lord, but also, on her own part, to prepare for the fu-ture the paths of this cooperation. For the end of the second Christian millennium opens up as a new prospect." Our Holy Father also calls for "a new and more careful reading of what the Council said about the Blessed Virgin Mary, Mother of God, in the mystery of Christ and the Church . " Renewed thinking about Mary and action relative to her Mary in Contemporary Culture / 33"1 are called for.9 But we are to do our thinking and acting in the context of both Scripture and the wider tradition, and of current need. We are to listen to the living Spirit as "she" shows within this treasure, Mary, both the old and the new. Mary and Some Specifics of Culture: Psychology In light of the above generalized reflections on Mary and contempo-rary culture I would like to comment briefly upon several segments of our culture in terms of Mary's possible role within them. In the area of psychology, so overwhelmingly influential in the shaping of our contem-porary culture and such an intimate part of it, it depends on what psy-chology we are talking about. If it is Jungian depth psychology, we need not look long or far to find Mary's place within it. Much of the work has already been done by the master and his disciple. Jung maintained that ideas and archetypes such as the anima, the intuitive, the dark, the yin--in general, the feminine--are underdeveloped in our western cul-ture, with disastrous results. His psychology must go even further today and add they are also on the wane in much of the eastern world in com-petition now with the west in its masculine drives toward action and domi-nance, rational knowledge and acquisition. This psychology's percep-tion, then, of the need for Mary or some equivalent dynamic is evident. Jung himself expressly spoke of the need in terms of Mary. He rejoiced over the definition of the doctrine of Mary's assumption, declaring it to be "the most important religious event since the Reformation." At last the feminine was given the exaltation it requires and deserves.~° However, as suggested above, and as Jungian psychology insists, we must not think of the feminine exclusively in terms of the woman. In the past maybe so, and in our present world still many women may be said to possess more of the "feminine" than do men. But feminine charac-teristics are meant to be part of the male psychology as masculine ones of the female, and cases abound where dominance in one or the other is reversed. I think of the two great sixteenth-century Carmelites. Both Teresa of Avila and John of the Cross had the organizational skills and drives and other "masculine" traits appropriate to founders and reform-ers of religious orders, and in these Teresa, as evidenced in her numer-ous religious foundations and governance thereof, may be said to have surpassed John. Again, both were richly passive, intuitive, contempla-tive, steeped in dark and mystery and in cleaving, passionate love, all notable feminine characteristics. Yet it is John, at least as revealed in his poetry, who appears the more feminine: he is the anima, the woman pas-sive under the strong and passionately active love of a quite virile God. 332 / Review for Religious, May-June 1989 To what extent, therefore, the feminine characteristics are de facto ¯ found in women more than in men may be moot. But they are definitely the major component of the psyche of the woman Mary as she appears in the gospels. Mary's strong, paradoxically active passivity (she brings .forth the Word as she receives it), her alert and watchful hiddenness, her concern and compassion for those in need (Cana) and for the suffering (Calvary), her motherhood (of Christ and the Church), her deep, loving fidelity (from thefiat of Nazareth and before to that of Calvary and be-yond) are purposely emphasized that both men and women might real-ize their indispensability in each life that would be Christ's. They are also underscored to draw our attention to the feminine in Christ, whom oth-erwise we might tend to view simply as masculine: visibly out front, ac-tive in his preaching, teaching, healing, immersed in religious contro-versy-- a male among a world of males. In the context of his mother (and the other women who surround him), Jesus is still masculine but we are forced to attend to the deep roots of his masculinity, which is his femi-nine Spirit: his passivity (his prayer and passion), his hidden life even as he actively encountered the world, his cleaving love and compassion unto death, his motherhood (Mt 23:37; Lk 13:34). In Mary's presence, her "atmosphere," such qualities of Christ are not simply seen, but they are seen to be the best of him. Jesus was so powerfully and creatively masculine--such a leader for his time as for all time--because his mas-culinity was rooted in and suffused by the feminine, the Spirit. It is Mary who as his mother nurtured him in this, and who helps draw our atten-tion to it. It is she, then, who as our mother nurtures us in the same Spirit and in a similar way. As for other psychologies suffice it here to say that Mary should be looked for behind and within any therapy working toward healing and wholeness. Again, it is Christ who is the healer, but it is Mary who in-itiates the process by bringing Christ to birth, in the world at large and in each individual. Mary, one with the Spirit, struggles and groans in each of us to bring us to the wholeness, the sanity of Christ. Like her, and with her, we concentrated on the activefiat that allows it all to hap-pen. Politics, Economics, Sociology In the political, economic, and sociological concerns of our time Mary points up the need for the hidden, the contemplative, and for uni-versal justice (as in her Magnificat), and, though unnoticed, she is be-hind and within all creative efforts toward these ends. The absence of the contemplative, of the feminine in general, in contemporary politics Mary in Contemporary Culture / 333 is evident, and results have been tragic. Because they lack roots, our poli-tics, both domestic and foreign, change even as they are being formed; and this condition is aggravated by lack of goals other than immediate and pragmatic. But it is the contemplative spirit that gives depth and con-stancy and lights up the future and beyond. Also, our current concentration is upon superficial differences and divisions (my need, my race, my country, my self) rather than on our deeper oneness, which only contemplation, in the one God-centered form or another, can reveal and promote. Further, the disturbance we experi-ence within and among nations may well have as its root cause the fail-ure of the contemplative, the fruit of which is "the peace that surpasses understanding." And so we find divisions among us, the growth of fear, the expan-sion of military might to safeguard our "own" war or the cold threat of war. We look, then, to Mary, universal Mother and Queen of peace, for political healing. She is already there, in this felt social need, but also in those religious orders of men and women whose main concern is con-templation. One of the concrete ways in which the state might help work its own remedy, and so implicitly acknowledge Mary in its functioning, is itself to encourage and promote contemplative communities within its boundaries. These would help make up for the failure of prayer else-where and would be invitation and incentive for the rest of us to unite ourselves with them, at least from time to time, and so help bring our nation and the world to greater depth, unity, and peace. If the need for Mary and what she represents is obvious in politics, it is more so in the field of economics. Here the masculine dominates to the complete exclusion of the feminine, and material concerns have been so isolated from the spiritual that never the twain do meet. This is especially disturbing when we realize that it is economics that determines even our politics. Science too, as technology, is subordinated to it and dominated by it. Indeed, economics has become the dominant factor of our culture or a-culture; it is our pseudo-religion, often becoming, in fact if not in theory, the determining force in more legitimate and traditional religion. If, then, Jesus needs to be born into our world today, it is cer-tainly here in our economic systems and practice. And if born here, he may begin to penetrate the rest of our world. So once again we look to Mary to mother Jesus where he is most needed and we do what we can to help her in the birthing. To see sociology in terms of Mary is to reconsider love. Whatever the other theories as to the origin of society, from the Christian perspec- 334 / Review for Religious, May-June 1989 tive it is love that first brings us together and, accordingly, it is love that is society's fundamental problem. So from its beginnings Christianity has taught that the basic unit of society is not the individual but the family which (ideally) is the product of love; and social workers, I believe, would readily agree that it is the lack of love, with the resulting fear and loneliness, that is their chief concern. But today love which is meant to unite is itself fragmented. Sex, in-tended to be integral with love, has been divided from it and made to function alone with all the consequent evils, both mental and physical, that plague our society. The inward-outward directions of love have also been severed, so that now it is either love of self (inward) to the exclu-sion of others or the love of others (outward) to the neglect and loss of self. One of the results of this is the breakup (further division) of the fam-ily which, accordingly, is now challenged by sociologists as the de facto basic unit of society. Mary can and, in secret ways, does have a curative place in all of this. Her love was integral. It reached out to others in and through Christ's large love; indeed, she brought that very love to birth. But she also reached deep within herself to the Spirit of love wherein she found her personal growth and happiness: "All generations will call me blessed." True, she "knew not man." But this does not mean her love was sexless. It is the myopia of our time that sees sex as having but one kind of expression. Mary can alert us to look for the depth in sex and sexual love and so open to us new possibilities of love. And love restored to wholeness should work toward the restoration of the centrality of fam-ily with consequent diminution of fear and loneliness. The Arts and Sciences Mary can have, and has, her place in those areas of our culture known as the arts and sciences. In any presentation or exercise of the hu-man, as in the arts and sciences, we are to see Christ, of course, but also Mary who, in her Immaculate Conception and her conception and birth-ing of Christ, was the first to bring the human to perfection. But as in Christ the human is perfected in and through the divine (Christ's person and divine nature) so also we find Mary bringing the human to perfec-tion in, through, and toward the divine. Again, it is a matter of whole-ness, which our contemporary world tends always to divide. Apart from the divine the human can only degenerate into the inhuman; but with the divine all of its gifted potential is realized. It is in this sense that the only true humanism is Christian humanism. Thus in the arts and sciences Mary is present as they express and promote the human, and she is dy- Mar), in Contemporary Culture / 335 namically present, moving them forward and deeper into the divine to become divinely human. Christ alone might be said to suffice for this: he is the one who in his very person brings the human to perfection. But Mary gives assurance of and added emphasis to Christ's humanity (he is of herflesh) and his divinity (she is Mother of God) and is responsible for the becoming of these in our world (she conceives and nurtures the perfect human being). She is behind the process of the arts and sciences. Here, then, as elsewhere in our contemporary world, Mary, together with her Son, may be found, not just as a possibility, but as actively engaged in shaping a reemerging culture. Our concern ought to be to look for them together and, having found them, enter into their work. NOTES ~ "I know that a poem, or a passage of a poem, may tend to realize itself first as a particular rhythm before it reaches expression in words, and that this rhythm may bring to birth the idea and the image; and I do not believe that this is an experience peculiar to myself." T. S. Eliot. "The Music of Poetry" in On Poetry and Poets (New York: 1957), p. 32. z Eliot again: "Culture cannot altogether be brought to consciousness; and the cul-ture of which we are wholly conscious is never the whole of culture: the effective culture is that which is directing the activities of those who are manipulating that which they call culture." Christianity and Culture (New York: 1949), p. 184. For Eliot's summary definition of culture see p. 198. 3 Gerard Manley Hopkins in "The Blessed Virgin compared to the Air We Breathe." 4 Ren~ Laurentin, indeed, disapproves of the expression altogether, reserving the term "incarnation" for that bf Christ alone~ However, he proceeds to speak of Mary as "pure transparency for the Spirit . . . she is wholly relative to the Spirit; this indeed is at the very core of her deep relationship to Christ and the Father." "Mary and the Holy Spirit," in Mary in Faith and Life in the New Age of the Church (Ndola- Zambia: 1983),"pp. 287-288. 5 See note 9 below for C. Jung's defense of Mary, precisely as in Catholic dogma, as a remedy for a defective Protestantism. In a letter to The Tablet, Sept. 5, 1987, p. 944, Dora Bede Griffiths, writing from his ashram-in Tamil Nadu, South India, suggests a rapprochement, between eastern religions and Christianity through the femi-nine. He notes that in Hebrew the "word for the Spirit (ruach) is feminine and in the Syrian Church, which spoke a form of Aramaic, which is close to the Hebrew, reference was made to 'our Mother, the Holy Spirit.' " The same for the Hebrew word for Wisdom (hokmah): it too is feminine and "this Wisdom is described as 'coming forth from the mouth of the Most High' as a feminine form of the Word of God." He suggests the possible enrichment of our Christian tradition by contact with Hinduism which "has no difficulty in calling on God as 'My Father, my Mother' and with Mahayana Buddhism which conceives of the highest form of Wis-dom as a feminine figure. Dora Bede does not mention Mary here, but it is my sug-gestion that she it is who concretizes the divine feminine, gives it flesh. Thus she 336 / Review for Religious, May-June 1989 is the one who, rather than impede universal ecumenism, is meant to help in its re-alization. 6 There are the fine women theologians writing on Mary, such as E. S. Fiorenza and E. Moltmann-Wendel. But I am also thinking of the poets who perhaps do even more to deepen and broaden our knowledge and appreciation of Mary: a Caryll Houselan-der of the past generation and an Ann Johnson of the present. For the Magnificat especially, see the latter's Miryam of Nazareth: Woman of Strength and Wisdom (In-diana: Ave Maria Press, 1984). 7 In his essay "Sur la maternit~ en Dieu et la feminit6 du Saint-Esprit," Escritos del Vedat !I (1981), Yves Congar argues from Scripture and Tradition to the femi-ninity of the Holy Spirit, but is here silent as to Mary's role in the "sacramentiz-ing" of it. The essay may also be found in Theology Digest 30:2 (Summer, 1982) pp, 129-132. 8 Solus Christus, as solafides and sola scriptura, requires severe qualification. For centuries Catholic theologians have argued vigorously against ~he two latter formu-lae. They have been rightly suspicious of such exclusivity in view of the fullness of Christian revelation. For the same reason, perhaps, they should also challenge the solus Christus, this time in view of the fullness of Christ who is our revelation. 9 In an interview carried in America (June 6, 1987), pp. 457-458, Cardinal Suenens stressed the incompleteness of Vatican II's declaration on Mary. "I felt we needed to say more . She is not merely an historical figure; from the beginning she has been given an ongoing mission to bring Christ to the world." ~0 C. G. Jung, "Answer to Job," in Psychology and Religion: West and East, trans. by R. F. C. Hull, Bollinger Series XX (Pantheon Books, 1958), p. 464. Jung goes on to criticize Protestantism for its criticisms of the dogma. "Protestantism has ob-viously not given sufficient attention to the signs of the times which point to the equal-ity of women. But this equality requires to be metaphysically anchored in the figure of a 'divine' woman, the bride of Christ." Jung realizes that the dogma does not give Mary "the status of a goddess," still "her position (now) satisfies the need of the archetype." 1 don't know how this last can be, however, unless it is in and through Mary that we recognize that within the godhead itself the feminine is real-ized in the Person of the Spirit. Through Mary. Hilda S. Montalvo Hilda Montalvo is currently teaching at St. Vincent de Paul Regional Seminary in Boynton Beach, Florida. She is a wife and mother, currently a candidate for a Doc-torate in Ministry. She has completed the graduate program in Christian Spiritual Guid-ance from the Shalem Institute for Spiritual Formation in Washington, D.C. Her ad-dress is 7151 Pioneer Road; West Palm Beach, Florida 33413. The other day at a Lay Ministry workshop there was a spontaneous burst of applause when I shared my way of praying Mary's life. From the be-ginning of my spiritual journey over twenty years ago I have had an in-tuitive knowledge that the objective "facts" and titles about Mary were important not only because they honored and revered the mother of God but also because they spoke of my reality as a human being and a Chris-tian. These Marian dogmas have helped me to clarify and understand my basic assumptions of myself, my relationship with God, and the mean-ing of my life. I have always had a problem with original sin. To inherit Adam's sin is simply not fair, and so at seven I became an agnostic. The idea of a God that punishes and condemns innocent people--and I experi-enced myself as innocent--was repulsive and frightening. Christianity was not good news. If I was good, if ! kept the commandments, then God would love me. The dogma of the Immaculate Conception simply meant that God had wai.ved that evil from one person. To be born with original sin was bad enough but at least it was a shared human experi-ence and it explained (somewhat!) evil and death. But if Mary was born without it, not only was she not totally human but her "fiat" was pre-destined and she had no actual freedom. Christianity became good news when I realized that the fall/ redemption concept of original sin was simply one way of understand- 337 331~ / Review for Religious, May-June 1989 ing the Genesis story. The traditional interpretation of the story of Adam and Eve posits a paradise lost because of disobedience and the conse-quent punishment of suffering and death. But modern biblical interpret-ers such as Brueggemann are recognizing that the fundamental revela-tion of Genesis is that God's creation is good and that God is constantly gracing and blessing it. God made man and woman in "our" image and it was very good. That has to be the most important assumption of our spiritual life. Each person must come to a personal conviction of this truth that is not only an intellectual response but a lived, grounded ex-perience. The story of Adam and Eve is now being understood as that moment in history when human beings first become self-consciously aware, the first truly human act. Before that there was simply undifferentiated ex-istence; total unconscious dependence on environment and relationship, such as each baby.lives through his or her first year. The process of be-coming self-conscious, of becoming autonomous, in a child can be de-scribed a bit facetiously as the "terrible two's," in humankind, as the Fall. Original sin is not a 'thing' that we are born with: it simply de-scribes in mythological language our natural tendency for independence. Catholicism has always affirmed that grace builds on nature. Crea-tion spirituality, which has its origins in the earliest writer of the Bible, the Yahwist, emphasizes the constant presence and blessings of God in spite of the seeming sinfulness of his creatures. The main thrust of the whole Yahwist Saga which culminates in that beautiful and simple story of Balaam and the talking ass (Nb 22:25) is to celebrate God's refusal to curse his people and his insistence of unconditional love and bless-ing. We, like Balaam, are blinded by our needs and expectations. Per-haps .the Immaculate Conception is yet another reminder of our innate gracefulness? Could not this be the fundamental celebration of baptism? Jesus experienced the unconditional love of his Father at his baptism; we celebrate this same unconditional love and our acceptance into a lov-ing community at our baptism. Mary's Immaculate Conception could be the reminder of God's unconditional covenant with each one of us and the celebration of his covenant through one individual. It is not a nega-tive gift--but a positive statement: God is with us and for us. Original sin (and now I can begin to forgive God and Adam!) is the mythical explanation of our desire for independence from God and his creation--autonomy--with the inevitable consequence of alienation and death. Baptism is the celebration of the fact that God not only loves us unconditionally but is present within us and among us; it effects what it Through Mary / 339 signifies. The truth and hope beyond individualization is unity with God and interdependence with others--co-creators of the parousia, paradise, but now conscious and mature and in freedom. Mary is the archetype of this truth which has been named as Immaculate Conception. At the experiential level I resonate with Mary's "fiat." I also have experienced, am experiencing, the overshadowing of the Holy Spirit and have been afraid and anxious. I also wrestle with the "how" and "why" and the "why me." I also (carefully and tentatively) have said "fiat" and Christ has become incarnate, is now conceived, and contin-ues to be conceived in my life moment by moment. I also have felt com-pelled to go forth and share this good news with others. I give birth daily to Christ in my family, in my ministry. I also sing daily "My soul mag-nifies the Lord, my spirit exalts in God my savior." Mary's story is my story and every Christian's story. She is the ar-chetype of the Disciple as well as the archetype of Woman and Mother for both men and women. An archetype, in Jungian terms, is an image in thepsyche that when recognized and owned can serve to integrate be-liefs, feelings, and behavior. Unless one allows the Word to be con-ceived within one's very being, Christianity remains barren and lifeless, a moral code. It is onlywhen I become willing to accept the transform-ing gracefulness of God's love and presence in my life that I become ca-pable of writing my own Magnificat. As I journal the events of my life I become aware that God "has done great things for me," not least of which is to radically change my values and priorities. Mary is both virgin and mother. If this is understood only in the physi-cal sense, it is simply a faith statement that speaks exclusively of Mary. Mary "undefiled" stands above and beyond created reality, sexuality, and life itself. By implication, then, all persons who express their love sexually, even in stable and committed relationships, are impure, cor-rupted, polluted, tainted, or unclean. The list of synonyms in Roget's Thesaurus is much longer. But dogmas and doctrines speak of the truth of our nature and our relationship with God and with one another. Thus it behooves Catholic Christians to question what God is revealing through this dogma. Might it not mean that "perpetual virginity" means a life of integrity and innocence in any walk of life? Every disciple must conceive and birth Jesus; must be reborn; must be both virgin and mother regardless of his or her sex or sexuality. This way of perceiving Mary's virginity and motherhood can be especially fruitful for men who, in Jung's terms, project their ideal image of woman instead of accepting and owning their own femininity or anima. Mary Review for Religious, May-June 1989 within, for all disciples, symbolizes openness, receptivity, gentleness, gracefulness--many of those feminine virtues that have been lacking in our contemporary society. As a wife and mother I recognize and celebrate both the gift of moth-erhood and the wholeness and purity of my own life that is bespoken of through virginity. In and through motherhood I continue to be uncon-taminated, unprofaned, spotless, unblemished, andchaste. As I pray this dogma I become more comfortable with the paradoxical reality of my own inner being; I begin to name and own my authentic self; I become more open and vulnerable to the healing presence of Christ within. To meditate on the dogmas of Mary in this fashion helps us come in touch with the paradoxical nature of creation. It helps us to see be-yond the either/or stance that divides, judges, and creates conflict and war. It helps us to accept that much broader vision of both/and that is so freeing and encompassing. It helps us to see and understand the dif-ference between facts and Truth, between knowledge and wisdom. It is an invitation to live and enjoy mystery, to be surprised by newness and resurrection and Presence. Meditating on the dogma of the Assumption can be especially help-ful for us in recognizing our projections of the categories of time and space unto life after death. We were taught that heaven and hell were places for all time---eternity. Purgatory was a transient place of purifi-cation. The time and place one went to depended on one's choices. All very neat and logical--and totally contradictory to Revelation. The mag-nificence and mystery of the Spirit's presence in the Church is especially obvious in this dogma of the Assumption. Again we must take it seri-ously and symbolically--in the deepest sense of symbol which is to point beyond the literal sense to the mystery of which it speaks. Mary, the Dis-ciple, is assumed, taken up into heaven, body and soul, after her death. In mythological language she passes into timelessness and spacelessness. She simply is. Westerners tend to equate rational thought with knowledge, thus de-nying intuitive, imageless wisdom. The Assumption--as the Resurrec-tion- is revealed knowledge that goes beyond rational logical thought into mystery and Truth. But as finite human beings we factualize and ex-teriorize the nameless, misunderstand symbol, and live mystery as if it were actuality. The invitation of the dogma of the Assumption is to .let go of our need to understand, to know, to control, and simply trust the goodness and kindness of God. The invitation is to live this life to the fullest and trust that God will take care of our future--name it resurrec- Through Mary / 341 tion or assumption. The invitation is to experience beyond imagining and to live with the paradox of knowing but not understanding. My skepticism/agnosticism has served my faith in the sense that by doubting, questioning, and mistrusting religious experience I have not succumbed to superstition or fanaticism. On the other hand--as was pointed out to me by a wise fellow-traveler--skepticism was also an "ego defense, behind which lies a fear of change and loss of control that giving in to the religious experience may bring." Gifted with this insight I have consciously approached the dogma of the Assumption with as much of an attitude of "letting-go" and an open mind as possible. This has allowed me to see beyond the constricting barriers of space, time, matter and form. It has encouraged me to become open to mystery and surprise and to think in other terms than those of classical theology which comes to logical and rational conclusions about the mystery of God: "It is fitting and right." The Assumption means that when I die I become present. The.As-sumption means no more time, space, dualism, paradox. The Assump-tion means no more becoming. All the barriers to fullness of life that I have struggled with either because of environment or because of genes will disappear and I will become--I am, one with Christ. Catholics have traditionally prayed "through Mary to Jesus." This archetypal way of praying Mary, in fact, allows Jesus to become incar-nate in our very being. As I "ponder" the Immaculate Conception I be-come aware of the goodness of creation and my innate gracefulness; I conceive Jesus' within me by the power of the Holy Spirit; I give birth to him daily and discover him in others; I slowly let go of my need to control through power and knowledge. Through Mary belief statements become faith experiences; factual knowledge becomes lived Truth. I can then say with Paul: "I live now not with my own life but with the life of Christ who lives in me." Some Reflections On Mary, Bridge To Ecumenism? Mary Eileen Foley, R.G.S. Sister Mary Eileen Foley, R.G.S., has been teaching courses in Scripture in a par-ish and to her own Sisters, in addition to her free lance writing. She has been princi-pal and teacher of special needs of teenage girls. Her address is Convent of the Good Shepherd; Cushing Hill Drive; Marlboro, Massachusetts 01752. The hopeful days of ecumenism following Vatican Council II in the 1960s highlighted a maj6r difference between Catholics and Protestants, namely, devotion to Mary. For a long time after the Reformation in the sixteenth century, there was an absence of any productive or even respect-ful communication between us, and consequently there was little under-standing of each other's point of view, especially regarding the mother of Jesus. Historical Background Devotion to Mary, an outstanding characteristic of most Catholics, became the dividing line, with symbolic rather than logical origins. Mary represented Catholicism, against which the Reformers were protesting on the Continent. About the same time in England, the suppression of Catholicism un-der Henry VIII was more specifically directed against the papacy. The destruction of monasteries, however, depri red the people of religious in-struction and centers where Mary was honored; as a consequence, devo-tion to her almost died out. Elizabeth I, motivated politically rather than religiously, continued her father's efforts to dominate Ireland, capitalizing on the anti- Catholic movement by implementing the policy of "Anglicization 342 Mary, Bridge to Ecumenism? / 343 through Protestantization." In Ireland, the mere possession of a rosary was sufficient evidence of treason against the Crown, and was punish-able by death. Under Cromwell's dictatorship in England, Anglicanism, as well as Catholicism, was repressed, and even the celebration of Christmas was forbidden. "Where was the Blessed Mother in thought and practice if her son's birthday was repudiated by the law of the land?"~ Divinity vs. Discipleship Influenced by the history and the politics of the times, misunderstand-ings grew in regard to the Church's attitude toward Mary. Protestants were disturbed about the apparent centrality of devotion to Mary; it seemed to be taking something away from Christ. Non-Roman Catho-lics balk at giving Mary the title of "Co-Redemptrix," fearing that Christ will be displaced as unique mediator of salvation.2 In time, Catholics were able to hear Protestants voice their concern about our apparent "divinization" of Mary, yet countless explanations to the contrary did not seem to convince them, either to put their fears at rest or to allow them the comfort and friendship of the Mother of God. The Council actually approached the subject of Mary with the concerns of non-Catholics in mind, even over the objections of some of the bish-ops, who felt that ecumenism should not be the focus of a document on Mary. Some wished her to be declared Mediatrix of All Graces, but this did not happen at the Council. Actually no separate document on Mary materialized. In the final analysis, Mary appears in the context of the document on the Church. In a discussion of Christ (the Redeemer) and the Church (the Redeemed), she is very clearly identified with the Church, the people of God, rather than with Christ, the Son of God. The document portrays her, not as Christo-typical but as Ecclesio-typical. The implications of this decision were far-reaching indeed. First, this is a very different focus from that to which we have been accustomed. We have tended to see Jesus and Mary together, and while Mary was by no means deified, we did tend to .pray to them together. We looked up to them. Her stance now, however, is with us, the re-deemed, the beneficiaries of the passion and death of Christ. Discipleship Part of the reason for the change seems to be the emphasis on Mary's role in Scripture as disciple. As a hearer of God's word, she is an out-standing disciple of Christ, and she is logically first among his disciples :344 / Review for Religious, May-June 1989 and members of the Church. The concept of disciple, clearly presented in .the Scripture, seems to be more acceptable to our Protestant brethren and carries with it no overtones of divinity. All four Evangelists as a matter of fact paint her portrait as the faith-ful disciple, and in so doing, they reflect this role as seeming to surpass her title of Mother of God. "Blessed is the womb that bore you and the breasts that nursed you," cried a woman in the crowd, to whom Jesus responded, "Yea, blessed are they who hear the word of God and keep it" (Lk 12:27-28). "Your mother and brethren are outside, awaiting you," he was told, and he deftly responded with a question: "Who is my mother? Who are my brethren? He who does the will of my Father, is mother, brother, and sister to me" (Mk 3:31-35). Near the cross of Jesus stood his mother and the disciple whom Je-sus loved. "Woman, behold thy son," he said; then to John, "Behold thy mother" (Jn 19:25-27). Jesus is speaking to his ideal followers, who henceforth will model discipleship for all who desire to follow the Mas-ter. It struck me while comparing these Gospel passages that the Evan-gelists are at great pains to demonstrate that Mary's dignity comes from the fact that she was a woman of faith, which is the outstanding charac, teristic of a disciple. She was open to the word of God and completely obedient in carrying out whatever it called her to do. Whether it was ac-ceptance of the angelic message ("be it done unto me according to thy word," Lk i:38) or responding to the call to go to Bethlehem, then Egypt, and finally Calvary, she modeled clearly for us what the disciple of Christ should be. Grace and Discipleship No one, it seems, could be faulted for honoring one who followed Christ so perfectly. Yet, here again, differing beliefs on grace playa part. Protestants believe that salvation is effected by God alone, that hu-man nature plays no role. Protestants tend to view human nature as totally corrupted by sin, and grace as the merciful disposition of God to forgive and to treat the sin-ner as justified . To speak of human cooperation is to underestimate either the radical nature of human sin or the absolute gratuity of grace. In this perspective (from the Protestant point of view) the use of Mary's fiat becomes a primary example of Catholic presumption of God's sov-ereignty, making God dependent on humanity or making a creature mu-tually effective with God in the work of redemption.3 Mary, Bridge to Ecumenism? / 345 Resistance to the title "Co-Redemptrix" is related to this belief also. The Catholic point of view has been adequately stated, and to quote Tambasco again: "Mary's life simply reflects the fullest effects of grace which enable a faith-filled freedom that responds to and engages in the sovereign work of God in Christ .F.reedom does not substitute for grace, or grace, freedom."4 Because she is preeminent in carrying out his word, Mary's signifi-cance lies, according to the synoptics, in this characteristic of disci-pleship, more than the fact that she is Jesus's natural mother. At the foot of the cross, howe~,er, the beloved disciple, John, and the faithful disci-ple, Mary, seem to be called to discipleship in terms of a family rela-tionship, specifically that of mother and son. The role of disciple now seems to be expressed best in terms of mothering! Discipleship And Motherhood Actually, Mary conceived Jesus by means of an act of faith, the mark of the disciple: When the invitation to be Christ's mother is proposed to her, she says, "Behold the handmaid of the Lord; be it done unto me according to thy word" (Lk 1:38). And then the Word becomes flesh . Faith comes first, and then motherhood. John, too, is to carry out his discipleship in similar terms. In his First Letter, John's words are as tender as any mother's: "Remain in him now, little ones . See what love the Father has bestowed on us in letting us be called the children of God! Yet that is what we are' (1 Jn 2:28; 3:1). Mothering is what disciples do. Whatever our ministry is, we hope to bring to it compassion and caring. As a teacher l felt honored to be involved in nurturing the intellectual and spiritual growth of students. The Scriptures are full of mother images that apply not only to a disci-ple but were, in fact, chosen by the Lord for himself. The scriptural im-age of Christ weeping over Jerusalem is very explicit: "How often have I wanted to gather your children together as a mother bird collects her young under her wings, and you refused me!" (Lk 13:34). The disciple of Christ shares in his life-giving approach to those to whom he has been sent. Life-giving calls up images of motherhood, and lately it has been very popular to speak of God as Mother. Julian of Nor-wich often prayed to "Mother Jesus." Mary images motherhood for us, not only her own, but the motherhood of Christ as well. Even the Apos-tle Paul says: "You are my children, and you put me back in labor pains until Christ is formed in you" (Ga 4:!9). Finally the God of the Old Testament speaks through Isaiah: "Can 346 / Review for Religious, May-June 1989 a mother forget her infant, or a woman be without tenderness for the child of her womb? Yet even if she should forget, I will never forget you" (Is 49:15). It looks to me that, although Protestants accept the fact that Mary is the mother of.Jesus, they do not seem to see her as their mother, too. While we sometimes see ourselves in the role of mothering, at other times we, too, need to be nurtured or affirmed. The mother of Jesus seems to be a natural one to turn to, especially since we understand that she has been given to us in the words spoken to John, "Behold thy mother" (Jn 19:27). The motherly qualities so ~befitting a disciple are surely present in a special way in Mary, the paramount disciple of all. Doctrine, Scripture, And Tradition Another possible ecumenical barrier regarding Mary is the dogma of the Immaculate Conception (Mary conceived without sin) and the dogma of the Assumption (Mary taken into heaven, body and soul.) A dogma is a doctrine that has been presented for belief, and the idea of the evo-lution of dogma is an enlightening one for many, Catholics included. A doctrine emerges from tradition, which has been explained as follows: Tradition is the living faith experience of the Church which preserves the truths enunciated in the Scriptures but also explicates these truths, draws out what is hidden, and develops more fully insights consistent with but not wholly expressed in the biblical text.5 As has been better expressed above, sometimes a dogma affirms what was not known in complete form from the beginning, but devel-oped from reflections on, for example, the mystery of the Incarnation, and has been the constant teaching of the Church for centuries. Dogma may appear to have been imposed exteriorly, in a context that is a-historical. The vagueness of its scriptural basis is difficult for Protestants, who are biblically, and therefore, historically, oriented. Rootedness in history and Scripture, sources that are being mined assiduously by Catho-lics today, may well provide the undergirding necessary to place devo-tion to Mary in properperspective for all. The aforementioned dogmas on Mary were defined during what we now call the Marian Age (1850 to 1950), although they have been part of the tradition of the Church since the sixth century. Belief (in the Assumption) originated not from biblical evidence nor even patristic testimony but as the conclusion of a so-called argument from convenience or fittingness. It was fitting that Jesus should have res-cued his mother from the corruption of the flesh and so he must have Mary, Bridge to Ecumenism? / 347 taken her bodily into heaven.6 At the end of the sixth century, they began to celebrate the Immacu-late Conception in the East, but it remained unknown in the West until the eleventh century . To eastern ears, which had a different under-standing of original sin, it meant only freedom from mortality and genu-ine human weakness.7 Such doctrines are based on what has been described as "theology from above," or an understanding of the Incarnation as originating in the Trinity. When the Father sent his Son to earth to be born of the Vir-gin Mary, it was incompatible with his nature that the Son would inherit original sin, taught to be transmitted through birth into the human race. Therefore, it was appropriate that Mary be conceived immaculate. The honor is for the sake of Jesus, not Mary. The Communion Of Saints An understanding of the communion of saints, a belief shared by both Catholics and Protestants, may be helpful in seeing Mary's role more clearly. The idea seems to have originated with the martyrs who gave their lives for Christ, and, as a result, were believed to be enjoying his presence and the rewards of their sacrifice. Obviously, they would be in a unique position to be allowed by God to hear the prayers of those still struggling on and would be willing and able to offer these petitions for help to Christ himself, in whose presence they now live. The idea of intercessory prayer is accepted by most people, who pray not only to the saints who have distinguished themselves in the service of God, but to their own friends and relatives who led good lives on earth and as-suredly are still mindful of the needs of those they have left behind. Peo-ple who are still living are also asked to pray for the intentions of oth-ers! That people should present their petitions to Mary in order that she might intercede with her Son for them follows logically in this tradition. It would seem that he would be especially attentive to one who was his model disciple on earth, to one who spent, her life hearing his word and accomplishing it, especially if she were interceding for one who was ask-ing her help to be an effective disciple also. - In ordinary life we often speak to someone with influence in order to present our case. Such is the nature of intercessory prayer, not to be confused with praying directly to Mary,'as if she were able to grant these petitions herself. Protestants dislike seeing Mary in the role of Media-tor, since Jesus Christ is the one Mediator. A movement at the Council to declare Mary Mediatrix of all Graces was scrapped, although this be- Review for Religious, May-June 1989 lief has been part of the tradition of the Church since the eighth century. The ecumenical dimension of the Council reflected the Church's percep-tion of herself now as a world church, with respect for the truth possessed by all churches. Theology -From-Below The contributions of Karl Rahner to contemporary religious thought seem to have great value for the ecumenical movement. Rahner, consid-ered to be one of the greatest theologians of our time, is especially im-pressed with the sacramentality of creation--the fact that God himself is revealed in his works. When creation first came from the hand of God as recorded in Genesis, it was seen to be good--to be holy. God was in his creation from the beginning. Although it was good, it was not com-plete, and in the p.rogress of time, all creation moves to fulfillment, which is finally achieved in Jesus Christ. Rahner's idea is that Christ emerged naturally from God's creation, rather than emphasizing his "being sent down from heaven." He says things often like "the more one is like Christ, the more he is truly him- ~elf." To be like Christ is to approach being a perfect human being. Rahner's ideas allow for experiential learning on the part of Jesus, like any human person going through the normal stages of growth and de-velopment. This Christology is very attractive to a Catholic today, and perhaps it has been better known to Protestants all along. This Christology does not deny his divinity, of course, but the em-phasis is very different from the implications of the theology:from-above design, which seems to emphasize his divinity more, although it does not deny his humanity. One argument advanced was that since one is the mother of a person, rather than a nature, it seemed logical to em-phasize Mary as Mother of God. "In 451," writes Charles W. Dickson, a Lutheran pastor who has served as Chairman of the Commission on Ecumenical Relations of the North Carolina Council of Churches: the Council of Chalcedon dealt with the subject of dual natures by af-firming the inseparability of the two natures, each nature being pre-served and concurring in one person (prosopon) and one subsistence (hy-postasis). 8 Reverend Dickson continues: If this Chalcedonian formulation is given serious attention in contem-porary Protestant thought, some feel the human nature of Christ will not continue to suffer the devaluation of the past, nor will, therefore, its pre- Mary, Bridge to Ecumenism? / 349 cursor in the Incarnation--the Virgin Mary.9 The title, Mother of God, does seem to imply that Mary is divine, and although Protestants accept Mary as the mother of Jesus, tradition-ally they seem to resist the title of "Mother of God." In pagan mythol-ogy, the mother of the god or gods was considered to be a goddess. There seemed to be anxiety in New Testament times from the beginning not to equate Mary with the pagan goddesses, and although this distinc-tion has always been understood by Catholics, it may have looked to Prot-estants that we were divinizing Mary. Popular Religion - An Aid To Ecumenism? In view of the ecumenical dimension, the relationship between sym-bol, basic human need, and religion is very important. Clifford Geertz says that religious symbols provide not only the ability to comprehend the world but to endure it. Man depends upon symbols and symbol systems with a dependence so great as to be decisive for his creatural viability and, as a result, his sen-sitivity to even the remotest indication that they may prove unable to cope with one or another aspect of experience, raises within him the grav-est source of anxiety. ~0 In worship, people tend to clothe God with attributes that will meet their innermost needs. Sometimes in the past the abstract definitions of the theologians left people cold. God was oftentimes seen to be a dis-tant, transcendent God, and a judging God, who dispensed rewards and punishments in strict accordance with one's deeds. People were longing to see him as loving and compassionate, like a mother. If ordinary Catholics had been accustomed to reading the Scripture for themselves, as they are beginning to do now since Vatican II, they might have experienced firsthand the motherly concern of Jesus for the poor, the sick, and the scorned. Probing the Bible now, one is touched, for example, by his attitude toward women, especially disgraced women, regardless of the disapproval of males present. I do understand, however, that Bible reading for Catholics was sharply curtailed at the time of the Reformation due to so many people leaving the Church because of pri-vate interpretation of the Scripture. We understand now that in God there is a perfect balance of so-called masculine and feminine qualities; thanks to insightsfrom psychol-ogy, we are more theologically sophisticated than our predecessors. How-ever, in the early centuries of Christianity, people turned to the feminine Mary, in whom they felt that they had a ready-made mother who cared 350/Review for Religious, May-June 1989 about them. Based, no doubt, on the idea of the communion of saints and the practice of asking for the intercession of the martyrs, who were surely with God, there was a normal development of devotion to Mary, who, as the mother of Jesus, w,a_.,s seen to be more than willing to help those for whom her Son died such a cruel death. Popular Religion And The Apparitions When Catholics finally turn to the Scripture for news of Mary, they are amazed at how little is there! The immense body of material that is available on Mary derives from tradition and also from popular religion, which is based on Mary's relationship to Jesus ~nd the needs of people. Our knowledge of her has been shaped also by .accounts of her various appearances throughout the world. However, as Tambasco comments: ". (the) return to biblical and ecumenical considerations has rightly reduced these devotions to a minor role (p. 71)." Their value is in the Gospel teaching that each affirms. The Church moves very slowly in granting approval for belief in ap-paritions, and even when approval is received, there is no obligation to believe. The one important guideline in regard to any appearance is the fact that nothing is presented or ordered that is contrary to the constant teaching of the Church. An example would be when Mary reportedly appeared to Catherine Labour6 in France in 1830 and to Bernadette Soubirous in Lourdes, also in France, in 1858, she said, "I am the Immaculate Conception," a tra-dition in the Church since the sixth century. At LaSalette she insisted on the observance of the Lord's Day, which the people were ignoring, treating Sunday as any other day. She also re-proved them for blasphemy and taking the Lord's name in vain, thus un-derscoring the second and third commandments. At Fatima she asked them to do penance and to pray for peace. In 1879 at Knock, in County Mayo in Ireland, she said nothing at all! She appeared with St. Joseph and St. John, beside an altar sur-mounted by a lamb and a cross, over which angels hovered. The Irish saw in her appearance a message of comfort for the persecution they had suffered for their faith, dating back to the sixteenth century. They iden-tified the symbols with those of the heavenly liturgy in the Book of Reve-lation, seeing in them an affirmation of their fidelity to worship. Priests had risked their lives to offer the Sacrifice of the Mass, symbolized by the Lamb. St. John the Evangelist is holding the Gospel book in one hand, with the other hand raised, as if he is making a point in a sermon. Mary, Bridge to Ecumenism? / 35"1 The theme or instruction accompanying each visit was not a new teaching in any way, but an old teaching which needed a new emphasis, depending on the times. When I was at Knock in 1987, I remember think-ing to myself: it really doesn't matter whether Mary actually appeared here or not! All around me at the shrine there was evidence of faith, as people prayed, participated in the liturgy, reflected on the passion of Christ at the stations, or were merely kind and friendly to each other. I felt a renewal of my own spirituality in such a faith-filled atmosphere. The element of pilgrimage is, of course, very strong at Knock, and pil-grimage from the earliest days has been a vibrant expression of popular religion among people. Pilgrimage Pilgrimages stemming from the apparition at Lourdes are legendary. According to Victor and Edith Turner (Image & Pilgrimage in Christian Culture, New York, NY: Columbia University Press, 1978), who did an anthropological study on popular religion, people do not necessarily go on pilgrimage for the cure, but for the atmosphere in which their spiritu-ality is nourished. People see a pilgrimage, or a journey, as a symbol of the journey of life, and they value their association with fellow trav-elers oriented toward God in the service of neighbor. There is a leveling of classes on a pilgrimage; kings travel with ordinary folk, as will be the case in heaven. They volunteer as stretcher-bearers or wherever there is a need, and are energized in the role of service to their fellow human be-ings. In writing about pilgrimages to the shrine of Our Lady at Guadalupe, Segundo Galilea says that here the rich can discover the world of the poor and become sensitive to their need for justice and reconciliation. The movement towards Mary obliges the rich to go out of themselves and to meet the poor. It gives the poor a sense of security and allows them to meet the rich without apology, on an equal footing. Mary is, then, one of the rare symbols of integration in Latin America . ~ The apparition at Guadalupe in i 53 I, perhaps one of the first appa-ritions on record, is said to to be a large factor in popular religion in Latin America, and as a result, has given impetus to the liberation theology movement there. It has touched the hearts of the oppressed, making them feel that they are loved by God, and consequently raised in their own self-esteem, to the point where they are seriously struggling for self-determination in their living situation there. 352 / Review for Religious, May-June 1989 Mary and Liberation Theology A new reading of Luke's gospel, which emphasizes salvation his-tory, yields much that is pertinent today in regard to saving, or liberat-ing, the oppressed. Accustomed as we are to seeing Mary as queen, it is a new thing for us Catholics to see Mary as a peasant woman as she was at Guadalupe, and, indeed, at Nazareth. It is a challenge for us to take another look at the Magnificat, which we sing every day in the Liturgy of the Hours. There are places in South America where the recitation of the Magnifi-cat is forbidden, as being subversive. Mary's song begins with the praise of God. "My soul proclaims the glory of the Lord; my spirit rejoices in God my Savior." The use of the word Savior emphasizes her stance with us, in need of salvation. She re-fers to herself as his lowly handmaid, on whom he has looked with fa-vor. All generations will call her blessed because he, the mighty one, has done great things for her. In countries where there is no middle class, but only the poor and the rich, who possess all the wealth of the land, the poor hear Mary's Magnificat message in the Virgin of Guadalupe: He has shown might in his arm; he has scattered the proud in their con-ceit. He has cast down the mighty from their thrones and has lifted up the lowly. He has filled the hungry with good things and the rich he has sent away empty (Lk 1:51-53). They look to God for the mercy he promised to "our fathers,"-- and here all peoples sharing the Fatherhood of God and the brotherhood of Christ, unite in looking back even to the patriarchs, to whom God prom-ised mercy and liberation, which was accomplished first through Moses and eventually through Jesus Christ. And now there is hope for these poor also. The Exodus and Exile theme of liberation fit the situaiion to-day. A new look at Scripture will allow us to see Mary as homeless and as an exile, driveh out of her homeland to Egypt for the safety of her child. Popular religion often forges ahead of the theologians, and the hier-archy has only recently given its approval to the liberation theology move-ment in Latin America. A Latin American theologian says that the Mariology of Vatican II was more preoccupied by dialogue and relations with Protestants than with the simple people and popular Mariology. What is important now is to prolong the'deep and rich Mariological affirmations of Vatican II by a popular Mariology, a renewed Mariology . ~2 Mary, Bridge to Ecumenism? / 353 The basic idea of this renewed Mariology is that Mary is the sign and sacrament of the motherly mercy of God towards the poor, of the ten-derness of God who loves and defends the poor (Puebla, no. 291). ~3 (ital-ics mine) How will these considerations serve as an ecumenical bridge for us? By recognizing the need among peoples for freedom of conscience, free-dom from oppression, freedom of religion, justice for all. It is said that the problem with the doctrines presented for belief in former days was not with the dogmas themselves, but with authority. (Belief in the Im-maculate Conception predated the Reformation.) The wording was that he who did not believe, let him be anathema! Even Martin Luther did not deny the doctrines themselves, but pronounced them pious opinions. John XXIII insisted that there be no condemnations! He condemned no one. Evangelization itself must be an invitation, even a lure, to Christi-anity. No one is to be coerced in this matter in any way. John Paul II in Mother of the Redeemer.says that the Church's jour-ney now, near the end of the second Christian millennium, involves a renewed commitment to her mission. In the words of the Magnificat, the Church renews in herself the awareness that the truth about God who saves cannot be separated from his love of preference for the poor and humble, expressed in the word and works of Jesus. These points are di-rectly related to the Christian meaning of freedom and liberation' (p. 51 ). One must be free from oppression in order to respond to the call of Christ to do one's part toward the building up of the kingdom of God. In discussing Mary's role at the wedding feast at Cana, when she ad-vised Jesus that "they had no wine," the Pope sees this as expressing a new kind of motherhood according to the spirit and not just according to the flesh, that is to say, Mary's solicitude for human beings, her com-ing to th'em in the wide variety of their wants and needs (P. 30-1). I feel that the orientation toward ecumenism observed at Vatican Council II, especially in regard to Mary, has borne fruit and hopefully will continue to do so in the future. I am intrigued by the interpretation offered by Edward Yarnold in regard to reconciling Protestants and Catholics in regard to the Immacu-late Conception and the Assumption. It is possible that Christians disagree over the symbolic form of doctrine, while not disagreeing over the theological meaning. Thus, Roman Catho-lics could take literally that Mary was immaculately conceived and then assumed into heaven, but that is just the symbolic meaning. Protestants might not agree with that, but could accept the ultimate theological mean- 354/Review for Religious, May-June 1989 ing that says God's grace requires response, providers conditions for re-sponse, and results in sanctification even after death. There would thus be theological unity with a plurality regarding symbolic meaning. ~'~ When the late Rev. Arthur Carl Piepkorn, was professor at Concor-dia Seminary, St. Louis, he explained that "other Christians" (he did not refer to them as non-Catholics) have taken hope from references to Mary at Vatican II as follows: It may yet happen in our time that there will come about a happy bal-ance between excess ardor in the veneration of the Mother of God and in excessive coldness to the role that God himself has given her in the drama of human salvation. If it does, as I pray it will, we shall see in our time what the "Mag-nificat" placed on the lips of the mother of God--'All generations will count me blessed.' Other Christians feel that the more we esteem Mary, the more we honor her Son; when men (sic) refuse to honor Mary, they really do not believe in the Incarnation.~5 NOTES ~ William L. Lahey, "The Blessed Virgin Mary in the Theology and Devotion of the Seventeenth-Century Anglican Divines," Marian.Studies,,XXXVlll (1987), p. 143. 2 Anthony J. Tambasco, "Mary in Ecumenical Perspective," What Are They Say-ing About Mary? (Ramsey, N.J.: Paulist Press, 1984), p. 54. 3 lbid, p. 57. '~ lbid, p. 58. 5 lbid, p. 60. 6 Richard P. McBrien, Catholicism (Minneapolis: Winston Press Inc., 1980), p. 873. 7 Ibid. 8 Charles W. Dickson, Ph.'D., "Is a Protestant Mariology Possible?" Queen of All Hearts (Vol. XXXIX, No. 4) Nov./Dec. 1988, p. 26. Quoted from Willison Walker-- A History.of the Christian Church, p. 139. 9 lbid, p. 26. ~0 Clifford Geertz, "Religion as a Cultural System," Anthropological Approaches to the Study of Religion (London: Travistock Publications, Ltd., 1968), p. 13. ~ Segundo Galilea, "Mary in Latin American Liberation Theologies," ed. Bertrand de Margerie, S.J., Marian Studies, XXXVIII (1987), p. 57. ~2 Victor Codina, "Mary in Latin American Liberation Theologies," ed. Bertrand de Margerie, S.J., Marian Studies, XXXVIII (1987), p. 49. ~3 Ibid. 14 Quoted in Tambasco, What Are They Saying About Mary? p. 64. ~5 "Lutheran Hails Mary in Vatican ll's Words," The Boston Pilot (June 29, 1973), p. 2. Prayer and Devotion to Mary: A Bibliography Thomas G. Bourque, T.O.R. Father Thomas Bourque, T.O.R., is Chairperson of the Philosophical and Religious Studies Department of St. Francis College in Loretto, Pennsylvania. He has been involved in youth ministry, parish ministry, and the ministry of Catholic education and adul( education. His address is St. Francis College; Loretto, PA 15940. The Marian Year is meant to promote a new and more careful reading of what the Council said about the Blessed Virgin Mary, Mother of God, in the mystery of Christ and of the Church . We speak not only of the doctrine of faith but also of the life of faith, and thus of authentic "Marian spirituality," seen in the light of tradition, and especially the spirituality to which the Council exhorts us. Marian spirituality, like its corresponding devotion, finds a very rich source in the historical expe-rience of individuals and of the various Christian communities present among the different peoples and nations of the world. John Paul II Mother of the Redeemer, #48 ~,lohn Paul II invites all of us to reflect upon our.journey of faith with our Lord in light of our relationship with his Mother Mary. As many Catho-lics and Christians continue to question the role of Mary in the Church today, the Pope's encyclical is very timely. Solid devotion to Mary can only spring from an authentic knowledge of her role in salvation history. The Mariology of John Paul lI's encyc-lical, Mother of the Redeemer, as well as the Mariology of Paul Vl's ex-hortation, Devotion to the Blessed Virgin Mary, can truly be summed in the words of Paul VI: "In Mary, everything is relative to Christ and de-pendent upon him." Both pontiffs remind us that Mary is never to be 355 356 / Review for Religious, May-June 1989 considered in isolation. She must be seen in relationship to Christ, the head, and to his Body, the Church. Both Paul VI and John Paul II con-tinually link Mary to Christ, and not only is Mary Mother of Jesus, but also to the Church. The basic principle of Mariology is that Mary is Mother and Associ-ate of the Redeemer. She is a woman of faith, simplicity, loving avail-ability, and a disciple of faith. As a follow-up to the Marian year, the following selected bibliogra-phy is offered as an aid for reflection and prayer. This selected bibliog-raphy can serve as a guide to study and reflection on the contemporary devotion to Mary. The concentration of this work is a modern approach to Mariology from the time of the apostolic exhortation, Devotion to the Blessed Virgin Mary, to the time of promulgation of the encyclical let-ter, Mother of the Redeemer. The selected bibliography is divided into four sections. The first sec-tion consists of books which deal with Marian prayer, devotion and spiri-tuality. The second section lists articles from periodicals from the years 1974 to 1987. Encyclicals and pastoral letters are cited in the third sec-tion, while typescripts and tape cassettes of value are cited in the fourth section. Books and Pamphlets: Ashe, Geoffrey. The Virgin. London: Routledge and Paul, 1976. ¯ Bojorge, Horacio. The Image of Mary: According to the Evangelists. New York: Alba House, 1978. Branick, Vincent P., ed. Mary, the Saint and the Church. Ramsey, New Jersey: Paulist Press, 1980. Brown, Raymond E., ed. Mary in the New Testament. Philadelphia: Fortress Press, 1978. Buby, Bertrand. Mary: The Faithful Disciple~. New York: Paulist Press, 1985. Callahan, Sidney. The Magnificat: The Prayer of Mary. New York: Seabury Press, 1975. Carberry, John Cardinal. Mary Queen and Mother: Marian Pastoral Reflections. Boston: St. Paul Editions, 1979. Carretto, Carlo. Blessed Are You Who Believed. Maryknoll, New York: Orbis Books, 1982. Carroll, Eamon R. Understanding the Mother of Jesus. Wilmington, Delaware: Michael Glazier, Inc., 1979. Cunningham, Lawrence and Sapieha, Nicolas. Mother of God. San Francisco: Harper & Row, Publishers, 1982. A Mary Bibliography / 357 Deiss, Lucien. Mary, Daughter of Zion. Collegeville: Liturgical Press, 1972. Flanagan, Donal. In Praise of Mary. Dublin: Veritas Publications, 1975. --. The Theology of Mary. Hales Corner, Wisconsin: Clergy Book Service, 1976. Flannery, Austin P. The Documents of Vatican II. New York: Pillar Books, 1975. Graef, Hilda C. Mary: A History of Doctrine and Devotion. New York: Sheed and Ward, Two Volumes, (Volume I, 1963 and Volume II, 1965). --. The Devotion to Our Lady. Milwaukee: The Bruce Publishing Company, 1963. Greeley, Andrew M. The Mary Myth: On the Femininity of God. New York: Seabury Press, 1977. Griolet, Pierre. You Call Us Together." Prayers For the Christian As-sembly. Paramus, New Jersey: Paulist Press, 1974. Guste, Bob. Mary At My Side. Mystic: Twenty-Third Publications, 1986. Habig, Marion. The Franciscan Crown. Chicago: Franciscan Her-ald Press, 1976. Harrington, W. J. The Rosary: A Gospel Prayer. Canfield, Ohio: Alba House, 1975. Haughton, Rosemary. Feminine Spirituality: Reflections on the Mys-tery of the Rosary. Paramus, New Jersey: Paulist Press, 1976. Hertz, G. Following Mary Today. Huntington, Indiana: Our Sunday Visitor Press, 1979. Houselander, Caryil. Lift Up Your Hearts to Mary, Peace, Prayer, Love. New York: Arena Letters, 1978. Hurley, Dermot. Marian Devotion For Today. Dublin: C. G. Neale, 1971. Jegen, Carol Frances. Mary According To Women. Kansas City: Leaven Press, 1985. Jelly, Frederick. Madonna: Mary in the Catholic Tradition. Hunt-ington, Indiana: Our Sunday .Visitor Press, 1986. Johnson, Ann. Miryam of Judah: Witness in Truth and Tradition. Notre Dame: Ave Maria Press, 1987. --. Miryam of Nazareth. Notre Dame: Ave Maria Press, 1986. Jungman, Joseph A. Christian Prayer Through The Centuries. New York: Paulist Press, 1978. 351t/Review for Religious~ May-June 1989 Kern, Walter. New Liturgy and Old Devotions. Staten Island, New York: Alba House, 1979, 119-184. Kung, Hans and Moltmann, Jurgen. ed. Mary in the Churches. New York: Seabury Press, 1983, Concilium, volume 168. La Croix, Francois de. The Little Garden of Our Blessed Lady. Ilkley, England: Scholar Press, 1977. Long, Valentine. The Mother of God. Chicago: Franciscan Herald Press, 1976. Maestri, William. Mary: Model of Justice. New York: Alba House, 1987. Malinski, Mieczslaw. Joyful, Sorrowful, Glorious Reflections on Life and Rosary. Chicago: Claretian Publications, 1979. Maloney, George A. Mary: The Womb of God. Denville, New Jer-sey: Dimension Books, 1976. Moloney, John. Pilgrims With Mary. Dublin, Ireland: Irish Messen-ger, 1976. Obbard, Elizabeth Ruth. Magnificat: The Journey and the Song. New York: Paulist Press, 1986. Pelikan, Jaroslav. Flusser, David. Lang, Justin. Mary: Images of the Mother of Jesus in Jewish and Christian Perspective. Philadelphia: For-tress Press, 1986. Pennington, Basil. Daily We Touch Him. Garden City, New Jersey: Doubleday, 1977, 135-148. Rahner, Karl. Mary, Mother of the Lord. New York: Herder and Herder, 1963. Randall, John. Mary, Pathway To Fruitfulness. Locust Valley, New York: Living Flame Press, 1978. Ratzinger, Joseph. Daughter Zion: Meditations On The Church's Marian Belief. San Francisco: Ignatius Press, 1983. Rosage, David. Praying With Mary. Locust Valley, New York: Liv-ing Flame Press, 1980. Ruether, Rosemary Radford. Mary, the Feminine Face of the Church. Philadelphia: Westminster Press, 1977. Schillebeeckx, Edward. Mary, Mother of the Redemption. London: Sheed and Ward, 1964, 164ff. Sheed, Frank. The Instructed Heart--Soundings At Four Depths. Huntington, Indiana: Our Sunday Visitor Press, 1979. Stevens, Clifford. The Blessed Virgin: Her L~]'e & Her Role In Our Lives. Huntington, Indiana: Our Sunday Visitor Press, 1986. Tambasco, Anthony. What Are They Saying About Mary? New A Mary Bibliography / 359 York: Paulist Press, 1984. Unger, Dominic J. The Angelus. Chicago: Franciscan Herald Press, 1956. Viano, Joseph. Two Months With Mary. New York: Alba House, 1984. Wright, John Cardinal. Mary Our Hope. San Francisco: Ignatius Press, 1984. Articles: Abberton, J. "On the Parish: Marian Devotion." Clergy Review. 63 (April 1978), 147-150. Albrecht, Barbara. "Mary: Type and Model of the Church." REvtEw ~oR REt~tG~Ot~S. 36 (1977), 517-524. Alfaro, Juan. "The Marioiogy of the Fourth Gospel: Mary and the Struggles for Liberation." Biblical Theology Bulletin. 10 (January 1980), 3-16. Barrionveuo, C. "For A Better Rosary." Christ to the Christian World. 18 (I 979), 304-307. Billy, Dennis J. "The Marian Kernel." REview ~oR R~t.~ous. 43 (May/June 1983), 415-420. Blackburn, Robert E. "The Reed of God Continues To Flourish." U.S. Catholic. 47 (May 1982), 2. Browne, Dorothy. "Mary, the Contemplative." Spiritual Life. 23 (Spring 1977), 49-60. Buby, B. "The Biblical Prayer of Mary: Luke 2:19-51 ." R~v~w RE~.tG~Ot~S. 39 (July 1980), 577-581. Buono, Anthony M. "The Oldest Prayers to Mary." Catholic Di-gest. 48 (August 1984), 111-113. Burns, Robert E. "Don't Let Sleeping Devotions Lie." U.S. Catho-lic. 52 (January 1987), 2. Carberry, John Cardinal. "Marialis Cultis: A Priestly Treasure." Homiletic and Pastoral Review. 78 (May ! 978), 7-13. Carroll, Eamon. "A Survey of Recent Marioiogy." Marian Stud-ies. 36 (1985), 101-127. b. "A Survey of Recent Mariology." Marian Studies. 35 (1984), 157-187. --. "A Survey of Recent Marioiogy." Marian Studies. 31 (1980), 11-154 (Similar surveys may be found within volumes 24 to 31 of Marian Studies). b. "A Woman For All Seasons." U.S. Catholic. 39 (October 1974), 6-11. 360 / Review for Religious, May-June 1989 --. "In the Company of Mary." Modern Liturgy. 9 (May 1982), 4-10. -- "Mary After Vatican II." St. Anthony Messenger. 91 (May 1984), 36-40. --. "Mary and the Church: Trends in Marian Theology Since Vati-can II." New Catholic World. 229 (November-December 1986), 248- 250. --. "Mary, Blessed Virgin: Devotion." New Catholic Encyclope-dia. 9 (1967), 364-369. -- "Mary: The Woman Come Of Age." Marian Studies. 36 (1985), 136-160. --. "Prayer and Spirituality: The Blessed Virgin Mary in Catholic Prayer-Life." Today Catholic Teacher. 12 (March 1979), 40-41. Chantraine, George. "Prayer Within the Church." Communio. 12 (Fall 1985), 258-275. Ciappi, L. "The Blessed Virgin Mary Today and the Contemporary Appeal of the Rosary." Origins. 44 (October 30, 1975), 4. Clark, Allan. "Marialis Cultus." Tablet. 228 (April 6, 1974), 354- 356. Colavechio, X. "The Relevance of Mary." Priest. 36 (June 1980), 14-16. Coleman, William V. "A Peasant Woman Called to Guide the Church." Today's Parish. 13 (May-June 1981), 7. Coiledge, E. "The Church At Prayer: To The Mother of God." Way. 19 (July 1979), 230-239 and 19 (October 1979), 314-321. Conner, Paul. "The Rosary Old Or New?" Sisters Today. 59 (Oc-tober 1986), 108- I 10. Curran, Patricia. "Women Reclaim the Magnificat." Sisters Today. 55 (August-September 1983), 24-30. Daly, Anne Carson. "A Woman For All Ages." Homiletic and Pas-toral Review. 86 (May 1986), 19-22. Davies, Brian A. "Mary In Christian Practice." Doctrine and Life. 26 (June 1976), 403-407. Deak, Mary Ann. "Mary's Faith: A Model For Our Own." Catho-lic Update. UPD 108 (I 978). Dehne, Carl. "Roman Catholic Popular Devotions." Worship. 49 (October 1975), 446-460. Demarco, A. "Hail Mary." New Catholic Encyclopedia. 6 (1967), 898. Donnelly, Dorothy H. "Mary, Model of Personal Spirituality." A Mary Bibliography / 361 New Catholic World. 219 (March-April 1976), 64-68. Emery, Andree. "On Devotion To Mary." New Covenant. 11 (May 1982), 12-14. Finley, Mitchel. "Rediscovering The Rosary." America. 148 (May 7, 1983), 351. Fischer, Patricia. "The Scriptural Rosary: An Ancient Prayer Re-vived." Catechist. 20 (October 1986), 21. Flanagan, Donald. "The Veneration of Mary: A New Papal Docu-ment." Furrow. 25 (1974), 272-277. Frehen, H. "The Principles of Marian Devotion." The Marian Era. 10 (1971), 34-36 and 272-277. Foley, Leonard. "Mary: Woman Among Us." St. Anthony Messen-ger. 94 (May 1987), 12-16. Gabriele, Edward. "In Search of the Woman: Reformulating the Mary Symbol in Contemporary Spirituality." Priest. 42 (February 1986), 28-29. Gaffney, John P. "APortrait of Mary." Cross and Crown. 24 ~Spring 1975), 129-138. h. "Marialis Cultis: Guidelines to Effective Preaching." Priest. 38 (December 1982), 14-18. Galligan, John Sheila. "Mary: A Mosaic Joy." REw~wFoR R~L~G~Ot~S. 43 (January-February 1984), 82-92. Galot, Jean. "Why the Act of Consecration to Our Lady?" Origins. 3 (January 18, 1982), Galvin, John P. "A Portrait of Mary In the Theology of Karl Rahner." New Catholic World. 229 (November-December 1986), 280- 285. Gordon, Mary. "Coming To Terms With Mary." Commonweal. 109 (January 15, 1982), 1. Green, Austin~ "The Rosary: A Gospel Prayer." Cross and Crown. 28 (June 1976), 173-178. Grisdela, Catherine. "How May Processions Began." Religion Teacher's Journal. 18 (April-May 1984), 28. Gustafson, J. "A Woman For All Seasons." Modern Liturgy. 9 (May 1982), 4-10. Hamer, Jean Jerome Cardinal. "Mary, Our Foremost Model." Con-templative Life. 10 (1985), 173- i 74. Hanson, R. "The Cult of Mary as Development of Doctrine." Way ,Supplement. 51 (Fall 1984), 8-96. Hebblethwaite, P. "The Mariology of Three Popes." Way Supple- 369/Review for Religious, May-June 1989 merit. 51 (Fall 1984), 8-96. Herrera, Marina. "Mary of Nazareth in Cross-cultural Perspective." Professional Approaches For Christian Educators. 16 ( i 986), 236-240. Hinneburgh, W.A. "Rosary." New Catholic Encyclopedia. 12 (I 967), 667-670. Hofinger, Johannes. "Postconciliar Marian Devotions." Priest. 37 (January 1981), 43-45 and 37 (February 1981), 15-17. Hogan, Joseph. "Hail Mary." Sisters Today. 57 (January 1986), 258-261. Jegen, C. "Mary, Mother of a Renewing Church." Bible Today. 24 (May 1986), 143-166. Jelly, Frederick M. "Marian Dogmas Within Vatican II's Hierar-chy of Truths." Marian Studies. 27 (1976). --. "Marian Renewal Among Christians." Homiletic and Pastoral Review. 79 (May 1979), 8-16. --. "Reply to 'Homage To a Great Pope and His Marian Devotion: Paul VI.' " Marian Studies. 31 (1980), 96-98. -- "The Mystery of Mary's Meditation." Homiletic and Pastoral Review. 80 (May 1980), 11-20. Johnson, Elizabeth A. "The Marian Tradition and the Reality of Women." Horizons. 12 (Spring 1985), 116-135. Karris, Robert J. "Mary's Magnificat and Recent Study." REVIEW ~OR REt~G~OUS. 42 (November-December 1983), 903-908. Keolsch, Charity Mary. "Mary and Contemplation In the Market-place." Sisters Today. 54 (June-July 1983), 594-597. Kerrigan, Michael P. "The Beginnings Of A New And Prosperous Way of Life." New Catholic World. 229 (November-December 1986), 251. Kleinz, John P. "How We Got The Hail Mary." Catholic Digest. 50 (May 1986), 55-57. Koehler, A. "Blessed From Generation to Generation: Mary In Pa-tristics and the History of the Church." Seminarium. 27 (1975), 578- 606. --. "Homage To A Great Pope And His Marian Devotion." Marian Studies. 31 (1980), 66-95. Krahan, Maria. "The Rosary." Mount Carmel. (Autumn 1977), 124-131. Kress, Robert. "Mariology and the Christian's Self-Concept." REVIEW ~OR RELiGiOUS. 31 (1972), 414-419. Lawrence, Claude. "The Rosary From the Beginning To Our Day." A Mary Bibliography / 363 Christian World. 28 (July-August 1983), 194-201. Leckey, Dolores. "The Rosary Time of My Life." Catholic Digest. 47 (October 1983), 57-58. Leskey, Roberta Ann. "Ways To Celebrate Mary." Religion Teacher's Journal. 17 (April-May 1983), 28-29. Lewela, M. Pauline. "Mary's Faith-Model Of Our Own: A Reflec-tion." Africa Theological Journal. 27 (April 1985), 92-98. Low, Charlotte. "The Madonna's Decline and Revival." Insight. (March 9, 1987), 61-63. MacDonald, Donald. "Mary: Our Encouragement In Christ." REviEw FOR REt.tG~Ot~S. 44 (May-June 1985), 350-359. -- "Our Lady of Wisdom." REvtzw FOR REt.~G~Ot~S. 46 (May-June 1986), 321-331. Main, John. "The Other-Centeredness of Mary." R~w~w FOR RELIG~Ot~S. 38 (March 1979), 267-278. Maloney, George A. "A New But Ancient Mariology." Diakonia. 8 (I 973). 303-305. -- "Do Not Be Afraid To Take Mary Home." Catholic Charis-matic. 1 (October-November 1976), 30-33. --. "Mary and the Church As Seen By the Early Fathers." Diakonia. 9 (1974). Marino, Eugene A. "Mary: The Link Between Liturgy and Doc-trine." Origins. 14 (December 27, 1984), 467-471. Marshner, William H. "Criteria For Doctrinal Development in Marian Dogmas." Marian Studies. 28 (1977), 47-97. "Mary and the Saints." National Bulletin on Liturgy. 12 (Septem-ber- October ! 979), 178-183. Mary Francis. "Blessed Mary: Model of Contemplative Life." Homi-letic and Pastoral Review. 8 i (Mary 1981), 6-12. Mary of the Sacred Heart. "Remember the Rosary." Religion Teacher's Journal. 20 (October 1986),39-40. McAteer, Joan. "What the Rosary Means to Me." Ligourian. 72 (October 1984), 16-20. McCarry, Vincent P. "Mary, Teach Us To Pray." Catholic Digest. 50 (May 1986), 40-43. McDermott, John Michael. "Time For Mary." Homiletic and Pas-toral Review. 83 (May ! 983), I i- 15. McHugh, John. "On True Devotion to the Blessed Virgin Mary." The Way Supplement. 25 (Summer 1975), 69-79. McNamara, Kevin. "Devotion to The Immaculate Heart of Mary." 364 / Review for Religious, May-June 1989 Furrow. 36 (October 1985), 599-604. -- "Mary Today." Furrow. 31 (July 1980), 428-450. Miller, Ernest F. "Why We Honor Mary?" Liguorian. 63 (August 1975), 13-15. Montague, George. "Behold Your Mother." New Covenant. 10 (May 198 I), 4-7. Moore, M. and Welbers, T. "The Rosary Revisited." Modern Lit-urgy. 9 (May 1982), 4-10. Motzel, Jaqueline. "Growing Through the Rosary." Liguorian. 73 (October 1985), 28-3 I. NC News Service. "Mary: An Image of Obedience and Freedom." Our Sunday Visitor. 75 (April 12, 1987), 17. Nienaltowski, Mary Ellen and Metz, Kathleen. "How Do We Pray The Rosary?" Religion Teacher's Journal. 21 (March 1987), 17-18. Noone, P. "Why Catholics Hail Mary?" U.S. Catholic. 44 (May 1979), 47-49. Nouwen, Henri J. "The Icon of the Virgin of Vladimir: An Invita-tion to Belong to God." America. 152 (May 1 I, 1985), 387-390. O'Carroll, M. "Recent Literature On Our Lady." Irish Theologi-cal Quarterly. 45 (I 978), 281-286. Offerman, Mary Columba. "Mary, Cause of Our Joy: A Bibliogra-phy On Mariology." REvl~.w ~oR RE~.~lous. 35 (1976), 730-734. Palazzini, P. "The Exhortation Marialis Cultus and the Rosary." Origins. 27 (July 4, 1974), 9-10. Pellegrino, M. "Comments on the Apostolic Exhortation: Marialis Cultus." L'Osservatore Romano. 35 (August 29, 1974), 3-1 I. Pennington, M. Basil. "The Rosary: An Ancient Prayer For All Of Us.'" Our Sunday Visitor. 72 (October 23, 1983), 3-ff. Peter, Val J. "Marian Theology and Spirituality." Communio. 7 (Summer 1980), 100-178. Puzon, B. "All Generations Shall Call Me Blessed." Sisters Today. 45 (May 1974), 533-537. Quinn, Jerome D. "Mary the Virgin, Mother of God." Bible To-day. 25 (May 1987), 177-180. Rasmussen, Eileen. "Accept Devotion To Mary." National Catho-lic Reporter. 11 (January 3 I, 1975), I I- 14. Rausch, Thomas P. "The Image of Mary: A Catholic Response." America. 146 (March 27, 1982), 231-234. Roberts, William P. "Mary and Today's Classroom." Catechist. 18 (April-May 1985), 28-29. A Mary Bibliography / 365 Schreck, Alan. "Devotion To Mary." New Covenant. 13 (July- August 1983), 14-18. Senior, Donald. "New Testament Images of Mary." Bible Today. 24 (May 1986), 143-166. Shea, John J. "Mary's Melody of Amazing Grace." U.S. Catho-lic. 47 (May 1982), 6-10. Smith, Herbert. "Mary: Mother and Disciple." Liguorian. 73 (Oc-tober 1985), 52-53. Smith, Joanmarie. "Re-Seeing the Rosary." Professional Ap-proaches for Christian Educators. 16 (1986), 12-15. Smith, Patricia. "Images and Insights: Mary In A Modern Mode." New Catholic World. 229 (November-December 1986), 269-273. Smolenski, Stanley. "Rosary or Chaplet?" Homiletic and Pastoral Review. 86 (October 1985),9-15. Snyder, Bernadette. "Who's Praying the Rosary Today?" Liguorian. 74 (October 1986), 2-6. Speyr, A. "Prayer In The Life Of The Blessed Virgin." Commu-nio. 7 (Summer 1980), 113-126. Stahel, Thomas H. "Redemptoris Mater." America. 156 (May 2, 1987), 353-354. Tambasco, A. "Mary: A Biblical Portrait For Imitation." New Catholic World. 229 (November-December 1986), 244-271. Tannehill, R.C. "The Magnificat As Poem." Journal of Biblical Lit-erature. 93 (1974), 263-275. Tutas, Stephen R. 'Who Is Mary For Me?" REVIEW FOR RELIGIOUS. 43 (September-October 1984), 778-780. Unger, Dominic J. "Does the New Testament Give Much Histori-cal Information About the Blessed Virgin or Mostly Symbolic Mean-ing?" Marianum. (1977), 323-347. Van Bemmel, John. "How To Pray The Rosary." Religion Teacher's Journal. 17 (April-May 1983), 29-30. Ward, Jack. "The Rosary-A Valuable Praying and Teaching Tool." Catechist. 19 (October 1985), 24-25. Ware, Kallistos, Timothy. "The Jesus Prayer and the Mother of God." Eastern Churches Review. (Autumn 1972), 149-150. Zyromski, Page. "Rosary Meditations Especially For Catechists." Catechist. 20 (October 1986), 20-22. Church Documents, Pastoral Letters and Addresses: John Paul II. "Address to a General Audience About the Rosary As An Opportunity of Pray With Mary." Origins. 44 (November 2, 1981 ), 366 / Review for Religious, May-June 1989 --. "Address to the Faithful About Mary and Her Spiritual Testa-ment." Origins. 30 (July 25, 1983), 2. --. "Address to the Faithful Saying That With the Rosary We Are Armed With the Cross and the Word." Origins. 41 (October 10, 1983), I. --. "Address to the Faithful Saying That Mary Is Present In Every Liturgical Action." Origins. 8 (February 20,, 1984), 10. --. Address to the Faithful Stressing Devotion to Mary Our Mother." Origins. 880 (April 9, 1985), 12. ~. "Address to the Faithful Urging Honor to the Infinite Majesty of God Through Mary." Origins. 891 (June 24, 1985), I. --. "Homily Announcing A Fourteen Month Marian Year To Be-gin Pentecost Sunday." Origins. 16 (January 15, 1987), 563-565. --. Mother of the Redeemer. Boston: Daughters of St. Paul, 1987. --. "Renewal of the Act of Consecration of the World to the Mother of God." Origins. 14 (April 2, 1984), 9-10. --. Redemptoris Mater. Tablet. 241 (March 28, 1987), 355-359. National Catholic Conference of Bishops. Behold Your Mother: Woman of Faith. (Pastoral Letter on the Blessed Virgin Mary). Wash-ington, D.C.: United States Catholic Conference, November 21, 1973. Paul VI. "Apostolic Exhortation: Marialis Cultus." L'Osservatore Romano. April 4, 1974. ~. "Mary, Model of the Church." REVIEW FOR RELIGIOUS. 34 (March 1976), 161 - 164. ~. "Renewal of Devotion to Mary." The Pope Speaks. 20 (1975), 199-203. --. Devotion to the Blessed Virgin Mary. Boston: Daughters of St. Paul, 1974. Poletti, U. Cardinal. "Significance, Value and Practice of Devotion to the Rosary." Origins. 42 (October 16, 1975), 9. Transcripts, Lectures and Tapes: Clark, Alan. "The Holy Spirit and Mary." Mary's Place In Chris-tian Dialogue. (Occasional Papers and Lectures of the Ecumenical), 1982, 79-88. DeSatage, John and McHugh, John. "Bible and Tradition in Regard to the Blessed Virgin Mary: Lumen Gentium." Mary's Place In Chris-tian Dialogue. (Occasional Papers and Lectures of the Ecumenical), 1982, 51-60. Dimock, Giles. "Practical Devotion to Mary." Marian Conference A Mary Bibliography / 367 at the University of Steubenville, 1986, (Cassette). Hutchinson, Gloria. Mary, Companion For Our Journey. Cincinnati: St. Anthony Messenger Press, 1986, (Cassettes). Peffley, Bill. Prayerful Pauses With Jesus and Mary. Mystic: Twenty-Third Publications, 1987, (Audiocassettes). Pittman, Robert S. "The Marian Homilies of Hesychius of Jerusa-lem." Ph.D. Thesis. Catholic University of America, 1974. Powers, Isaias. Quiet Places With Mary: A Guided Imagery Retreat. Mystic: Twenty-Third Publications, 1986, (Audiocassettes). Scanlan, Michael. "Prominence of Mary: The Time of Visitation." Marian Conference at the University of Steubenville, 1986, (Cassette). Ware, Kallistos. "The Mother of God in Orthodox Theology and Devotion." Mary's Place in Christian Dialogue. (Occasional Papers and Lectures of the Ecumenical), 1982, 169- ! 81. An Ignatian Contemplation on the Baptism of Our Lord Michael W. Cooper, S.J. Father Michael Cooper, S.J., teaches in the Theology Department and the Institute of Pastoral Studies at Loyola University of Chicago. His address is 6525 N. Sheri-dan Road; Chicago, Illinois 60626. Baptism has once again become an integral part of the Christian experi-ence. Instead of simply an individual event between God and the bap-tized, the sacrament once more celebrates a person's entrance into the community of believers. Moreover, with the renewal and expansion of the understanding of ministry, it is baptism that now offers the founda-tion for the call to mission and service for every member of the People of God. Even with all these rich theological and liturgical developments, I have still found it difficult to make any vital connection between them and my own baptism. In part, I simply have no sentiments or recollec-tions to explore or deepen. Like many other pre-Conciliar born, I was rushed to the local parish on the Sunday following my birth to save me from a sudden case of limbo. Nor does my mother have any spiritual re-membrances of my baptism to share with me, since on that day she was still in the hospital recuperating from my worldly entrance. Thus until very recently the experiential and spiritual sense of my own baptism re-mained in a limbo of its own. The meaning and power of my own baptism finally came alive, how-ever, as I shared Jesus' experience of his own baptism during several pe-riods of prayer on my recent thirty-day retreat. The thrust of contempo-rary spirituality reminds us to pay close attention to our human experi-ence- whether in prayer, in ministry, or in the rest of life--and to ask 368 Contemplation on Baptism / 369 what the Lord might be saying or how he might be inviting. Often these moments become actual revelations of God's living Word for us-~either individually or collectively. Through these experiences we realize the Gos-pel no longer as. a onetime event in the past but as always happening-- and now most immediately to us. From this perspective of the ongoing Gospel I share the fruits of a very transforming experience of the baptism of our Lord. Though admit-tedly the very personal encounter of one individual, maybe my experi-ence will contribute to our collective efforts to reclaim the experiential and spiritual roots of our baptismal call to community and ministry with God's people. I entitled this article "An Ignatian Contemplation . . ." to highlight a very definite approach to praying the Scriptures. Instead of methodi-cally plodding through the Gospel, I contemplated, that is, I watched at-tentively and receptively the scene of our Lord's baptism, letting it touch my mind and heart. I began by reading through the scripture text (Mt 3:13-17) several times, then I put down my Bible, closed my eyes, and let the event come alive before the inner eye of my imagination. Following Ignatius' instructions in the Spiritual Exercises (no. 114), I then took my place in the scene, so that I would be experiencing the baptism as an engaged participant and not as a disinterested spectator. Paying attention to the persons, their words, and their actions, I contem-plated the event as if it were happening now for the first time. On the banks of the Jordan, Jesus steps out from the crowd and pre-sents himself to his cousin John for baptism. His voice filled with emo-tion, John protests saying, "I should be baptized by you, yet you come to me!" But Jesus responds very straightforwardly. "Let it be for now." Then in a very powerful moment of the contemplation, I hear Jesus go on to explain himself, "I'm no different from the rest of the people gath-ered here. We're all struggling to gain our human freedom and whole-ness. With all the fear and unfreedoms we carry around from growing up plus all the pressures and demands on us today, it's a wonder we're not more wounded than we are." For Jesus, this very heartfelt experience becomes his baptism into a deep identification and solidarity with the rest of the human family united together in the struggle to become more human and free. Jesus' words to John then cannot be taken as some sort of pious self-effacement. Rather, our brother Jesus is experiencing his baptism as a deep, deep bond-edness with the human family gathered at the healing waters of rebirth and wholeness. 370/Review for Religious, May-June 1989 As I continue to contemplate the baptism unfolding before me, I am drawn to even closer physical proximity with Jesus by the magnetism of his human compassion and tenderness. At the same time I begin to feel close again to several friends from whom I have parted company because of certain decisions on their part that hurt me very deeply. Along with this new feeling of closeness comes the realization that despite the pain and darkness that have separated us, there exists a deeper bond of soli-darity in the human struggle that binds us together. We are no different from each other or from the rest of the people on the face of the earth. In one way or another we are each carrying around within us parts of our wounded child and of our stressed adult. The shadow of our fuller human potential and psychic wholeness always seems to lie just beyond our reach. With this realization a lot of the bite to my pain and anger subsides and I hear myself saying very serenely, "In our choices and endeavors, we really do try to give as much as we can at the moment. Sometimes our responses aren't adequate or all that the situation might call for or that we or others might hope for. Because we will always be carrying around our wounded and unfinished selves, we at times end up creating pain and darkness--for others as well as for ourselves--despite our best and freest possible intentions at that moment. I am no different from the rest of mortals. We are all in our own way longing and strug-gling for our human freedom and wholeness as daughters and sons of the living God." These intense feelings of solidarity with my friends that ac-company these reflections free me to let go of a lot more of the pain and misunderstanding in our relationship. And almost immediately these peo-ple actually appear on the banks of the Jordan and, ecstatic and teary-eyed, we embrace one another. By this time Jesus and John are sitting off to the side talking intently to one another. I am savoring the wonderful feelings of reconciliation and the pure joy of this moment when all of a sudden my attention switches. Several close friends for whom I had initially been either .teacher, spiritual director, or mentor become present to me. These new feelings of solidarity in the human struggle now bring a different sort of bondedness with them. Any leftover images of being in some way "the expert" or "the helper" or simply the one who is a couple of steps ahead of the others seem to disappear forever. I am just acutely aware of'how similar our journeys and struggles have been at such a profound level. A marvelous celebration of deep friendship and belonging to each other takes place as they, too, appear on the banks of the Jordan and I jump up to embrace them. Contemplation on Baptism / 371 This first moment of the baptism climaxes as I join hands with my friends who have come to the Jordan. Together with Jesus and John we dance in circles and zigzag chains across the sands. Then we run into the water to splash and frolic like little children and truly we are, because so many of the hurts and wounds of growing up and of adult life are be-ing healed. This wonderful moment comes to a close when with ecstatic reverence we take turns baptizing one another in these life-giving wa-ters of human compassion and solidarity. The second major moment of the baptism begins as Jesus steps out of the water. This time the heavens open and a voice proclaims, "This is My Son, the Beloved, on whom My favor rests." Along with his sense of profound solidarity with the human family, Jesus now experiences most intensely his deep, deep solidarity with God. Because the baptism has become not only Jesus' but mine as well, I feel myself being drawn into that same solidarity with God. I now hear a voice from the heavens addressed to me, "You, too, are My son, the beloved, on whom My favor rests." Initially, I simply rest in this deep sense of belonging to God. Though still feeling very much the earthen vessel, chipped and bro-ken in so many ways, I receive nonetheless a strong assurance in the prayer that I will have whatever I need by way of resources for my per-sonal journey and for my ministry. With God's favor there will be enough of hope, courage, and justice, of human and psychic energy, and of whatever else needed for today with more to come tomorrow. The Lord has spoken . Rather than end a prayer that is really only be-ginning to unfold, I simply thank the Lord from the depths of my spirit for sh.aring the baptism with me both in contemplation and in life. This Ignatian contemplation of the baptism of our Lord invites sev-eral brief comments. First of all, we realize that the foundations for a renewed understanding of Christian baptism do not come so much from our own sacramental initiation as from sharing the experience of baptism with Jesus. Like the Lord, we are baptized into covenantal solidarity with both our brothers and sisters and with our gracious God. From this perspective, baptism loses much of its static notion as sim-ply a once-in-a-lifetime event. Especially for adults being baptized or re-claiming their baptismal call, as we did in this contemplation, the cele-bration of baptism becomes a dynamic initiation into a lifelong process that continues to open up new levels of human and divine solidarity as our Christian existence unfolds day by day. This sacred bondedness with the human family confronts the blatant Review for Religious, May-June 1989 barriers and subtle alienation that separate us from each other. Baptism invites us to embrace the human family--both near and far--as "my peo-ple" and not just God's people. Our experience is meant to mirror that of Jesus: "I am no different from anybody else." The heart of the mat-ter remains this recognition that we are all struggling with varying de-grees of success for our human freedom and wholeness--two of the gate-ways to encountering the divine in ourselves. Here, too, our experience follows the pattern of Jesus in discovering his own divinity. In facing the forces that would shrink, wound, or destroy these most precious gifts of God to us, we plumb the depths of our human resources and discover the wellsprings of the divine energy in us as well. Second, this baptism into human solidarity against the enemies of our humanity celebrates our entrance as adults into the Christian com-munity. We now recognize and claim for our own this community both broken and healed yet always struggling for greater wholeness. Third, this very sacred experience of human solidarity becomes the foundational stance for each Christian's involvement in ministry as part of our baptismal commitment. It is only from a vital sense of bonded-ness to each other that we can enter into the.joys and struggles of one another without pretense or feigned empathy. By the Lord's design we are in this human struggle together. Baptism then celebrates our call to be companions to one another and to all our brothers and sisters in the unfolding of the kingdom of God in our time. Fourth, the divine bondedness solidifies as we hear the voice from heaven address us withthe same love and promise offered to Jesus: "You are My beloved on whom My favor rests." This proclamation then nurtures our heartfelt sense of belonging utterly to God. Moreover, this divine connectedness touches all the dimensions of who we are, so that we begin to look and feel more and more with the eyes and heart of our gracious God on our~e, lves, others, and our world. In the face of our human wounds and inadequacies, this sense of di-vine favor sustains Christian perseverance and empowerment for life and ministry. We can be stretched to the limits of our understanding and of our physical and psychic energies, yet we now know deep down that no matter what comes God's favor will sustain us this day and there will be more of what we need tomorrow. From the Lord we need only ask with Ignatius in the Suscipe of the Spiritual Exercises: "Give me only Your love and Your grace; that is enough for me" (no. 234). For those hungry to deepen their commitment to Christian commu-nity and ministry, an Ignatian contemplation of the baptism may be the Contemplation on Baptism I 373 occasion to nourish those desires as they share this moment with Jesus as though it were happening for the first time. We never know whom or what we might meet on the banks of the Jordan! the woman with the hemorrhage i was tired of their pity and their prayers now for how many years each face became compulsive to be good with kindness--their helpful helplessness i've seen their looks that worried into silence "i'm so sorry" drove me to distraction until they learned my shame would last God only knowswperhaps forever then they disappeared like frightened children and the very thing

The Mercury April, 1895 ADVERTISEMENTS. %l Eagle H°tel, 9 9 ♦I © 9 Getty sburg, Pa. 9 9 W. T. ZIEGLER, PROPRIETOR. 9 9 Carriages for the Battlefield can be secured at the office. John n. Minnigh^ (^onfeefionepvj ^|ee^peam, OYSTERS Stewed and FViecJ. No. IT Baltimore St. S. A. Pr^OXEL'S iliiliwi$ gtti Bitat BALTIMORE STREET. OA.31.X. OIST (fj !!||* i|tfffi?l|l|jg^ BA s LrT R'E M E°TRE / S^Samu^lFaber, /-7/?e £/$ars s^cY Smokers' A rticles, NEXT DOOR TO (Suits from $1?1 to {40,00. ow@st frie@§. \ p^TsT0AmsCE' ( Pa^s from $4,00 to $12,00, (^Centre ?Sq^xxa»*c3.^El WE!»5l riowJAN^ DEALERS IN Fresh Beef, Veal, Lamb, Pork, Pudding, Sausage, HAMS, LARD, &c-., GETTYSBURG, REIMIM'A. -Established 1876.~ ■ WMMMAKERAND JEWELER, Gettysburg Souvenir Spoons, College Souvenir Spoons No. 10 Baltimore Street, GETTYSBURG, PENN'A. Latest styles la if*fcssT ^t7a«§*t -.A.ISTX3 - R. M. ELLIOTT'S H. B.—Stiff Hats made to Fit the Heatt in two minutoo. Eckenrode , Veal, Lanaifej, P©t*8 Pttdditag',, Saw-sage » Efamsj, tLardi &e» Chanibersburg Street,. M^ |ti:n;iiig]i«,- GOBFESTICEERY AND KBE^REAM; ©YSTEES m SEASQM, NEW^D'JEPOT AND SUBSCRIPTION AGENCY. Main St. Hats and Gent's Furnisher, 33 North Third Street, Opera House Block, HARRISBURG, PA. . rvITZEQILL^ Af$,CftP$, —^ BOOTS * SHOES. ^^Satisfaction Guaranteed.i^T; No. 6 S. Baltimore Street, GETTYSBURG, PA. -«LEVI -REINECKER » DEALER TN FINE CROCERBES Al^O NOTIONS, CHAMBERSBURG STREET. »:««»»««« _____ ADVERTISEMENTS. ', Here are some patrons of the school: Rev. Dr. Valentine, Rev. Dr. McKnight, Rev. Dr. Scholl, Rev. Dr. Lilly, Rev. Dr. Henninghause'n, Rev. Dr. Holloway, Rev. Dr. Butler, Rev. Dr. Earnest, Rev. Dr. Repass, Rev. Dr. Peschau, Rev. Dr. Seip, Rev. Spieker, Rev. Dr. Enders,- Rev. Dr. E- G. Miller, Rev. , Dr. Bernheirn, Rev. Dr. Fox, Rev. Dr. Sadtler, [Rev. Dr: Morris. Send for Catalogue. Address, Rev, JL U, TMQSRi A. M., mncmal, LUTHERVILLE, MD. Buber's Drug Store3. GETTYSBURG, FA. PRESCRIPTIONS CAREFULLV'.COMPOUNDED. THE EASTERN BOOK STORE, W. p. BECKER Q CO., pito,HIKTOUS. 315 Market Sire-1. Harrisbnrg, Pa. The Carmo' Fountain Peii the. best pen for the money We guarantee It to ylve satisfaction, stubs or Fine Points Ketall price £1 25. tin this ad out and enclose $100 and we will mall one pen to you at tbe special introductory rates. School and College Trxt Bonks« specialty. SCHOOL SUPPLIES: Slates, Tablets, Paper, Pens, Pencils, Unk.'lext Books, B. ok Covers, and every thing neces-sary ror I lie c inpleie eqiilpinent of a lirst class school. Job Prii.tinjr and i'o'ik Binding neatly and promptly executed, orders by mall recitye prompt and careful attention. AgeLts for HAND k NcNALLY'S SCECOL MAPS. L M, BUEHLER, SUCCESSOR TO A. D BITEHLKR & CO., STATIONERY AND BLANK BOOKS, flErvIxig -College^ A Lutheran School for Lutheran girls Chartered 1850. Con- ■Ters degrees ol A. B., and M'.E. L. Experienced Fadu'ty. French Band German spoken. Music—lull conservatory course - piano, ■ organ; pipe organ, violin guitar, voice. Specialist In elocution I and physical cull lire Fine brick buildln., splendidly furnished. ■ steam heat Pupils carefully drilled sociably. Course high, ■ thorough. Twenty minutes' ride from Harrisburg. Art aspect ■ i>lty. The" only Lutheran school for girls in Pennsylvania. ■ Synchronized lithe. Eie.'trie bells. Send for catalogue. PROF. E, E. CAMPBELL, M" PRESIDENT, tvtechanicsburg, Pa. KEE MAR COLLEGE AND MUSIC AND ART CONSERVATORY. Chartered 1850,'offers Classic, Normal, Mtisic and Art courses for Diplomas and Degrees; comprises three large brick build-ings, situated on a beautiful eminence, a lovely campus, library, apparatus, hot and cold mountain u at er, steam heat, gas light, eleci ric bells, a suite o't rooms nicely furnished for every two or three students, music lessons on Pipe Organ, Ueed Organ, Piano, Violin, Guitar, Mandolin, Banjo and Cornet. Lessons In Drawing, crayoning Pastel, China and Oil Painting. Geimau and French languages taught and -poken. Special attention paid to Klocutlon and Voice Culture. Normal course wit li Diploma for teaching. Strict attention given to Physical, social and Religious culture. Kee Mar college is located In a most attractive, refined, and healthful city of 14,00.) people. SEND FOK CATALOGUE AND JOUKNAL TO Ecv. 0. L. KEEDY, A. M., H. D., President, Hagorstown) Md. Coffees, Teas, Flour, Fish, and Canned Goods, Queensware, Glass-ware, e/c, etc. ■ ' f^Mi%ifMf, TltUNKS. I.KATIIHU (icons' AM) VALISES, 12 W. MARKKT ST., YORK, PA. Special Attention to Mail'Ofders. §I1©§®; "Isu. EMIL ZOTHE, Engravers Dies[g(tj6P anidj Wjmmfm%''g Jiewelev, 19 SOUTH NINTH STREET, • Opposite Post Office; PHILADELPHIA, PA. SPECIALTIES Masonic Marks, Society Badges, college Buttons. Pins, Scarf Pins, Stick Pins and Athletic Prizes. All Goods Ordered Through G. Z. Stnp. ■MHMMHRBMHMH ADVERTISEMENTS. Importers and Jobbers of «IDRUGS,I» Nos. 16 and 18 W. German Street, BALTIMORE, Offer to the trade their large and well-selected stock of Make a specialty to have on hand everything required by Pharmacists. A complete stock can at any time be selected or wants supplied. &•&■ ALONZO L. THOMSEN,^ RACK, WINDER SHARP AND LEADENHALL STS., P. O. Box 557, Baltimore, Md. I beg to call to the attention ot the Trade that I have re-cently added to my plant a complete set ol Drug Milling Ma-chinery of the most Improved pattern. GEQirft#SP-ANGLM, )(^rrJLZr3 No. 127 Chambersburg St., GETTYSBURG, PA. JOHN E. PITZER, MEMBER POST 9, G. A. R. 4H$S S€S83tT, —DEALER IN— Hats, Shirts, Shoes, Ties, Umbrellas, Gloves, Satchels, Hose, docket (Books, Trunks, Telescopes, (Rubbers, Etc., Etc. AMOS ECKERT. 0ITY HOTEL Gettysburg, Pa. JOHD, E, iu&HES, PROPfi Tins Hotf] is situated on Main street, one square I from 1\ and R. and W. M. R. B. Depots and within one-half minute's walk of the Diamond. Every room is heated, and lighted by electricity. 1'arlors on first and second floors. Bath and Toilet rooms I on second floor, gratis to guests. Rates $1 .50 to I $2.50 per day. Booms without Hoard 50 cents andl upward according to location. Excellent accommo-l dations for -50 people. Electric cars stop at the| door eveiy half hour. Livery Connected, with first-class Teams, and Battle-field| Guides at Low Hates. Dinner -with Drive over the Battle-field SI The College Metcufy. VOL. HI. GETTYSBURG, PA., APRIL, 1895. No. 2. THE COLLEGE MERCURY, Published each month during the college year by the Students Of Pennsylvania (Gettysburg) College. STAFF. Editor : HENRY E. CLARE, '95 Associate Editors : SYLVESTER C. BERGER. '95. E. A. ARMSTRONG, '97. J. EDWARD BYERS, '95- GEO. F. ABEL, 'g7 WILMER A. HARTMAN, '95. HORACE M. WITMAN, '95. ROSCOE C. WRIGHT, '95. Alumni Association Editor: REV. D. FRANK GARLAND, A. M , Baltimore, Md. Business Manager: HARRY D. NEWCOMER, '95. Assistant Business Manager: I. O. MOSER, '96. mnT.™, /One volume (ten months). . . . $1.00 ILRMS. -jingle copies .15 Payable in aivancc. 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 COLLEGK MERCURY, Gettysburg, Pa. CONTENTS. EDITORIALS 19 IINDU GEOGRAPHY AND ASTRONOMY --- 20 LUTHER AS AN EDUCATOR --- 22 COLLEGE LOCALS 25 ALUMNI NOTES --- 29 TOWN AND SEMINARY NOTES 31 ATERNITY NOTES --- 32 | LITERARY SOCIETIES .---33 ATHLETICS --- 34 BOOK REVIEW - - - - - - - - - --35 S.ECENT GIFTS TO THE MUSEUM 35 EDITORIAL. THE business manager of the MERCURY wishes to thank those subscribers who re-sponded so promptly to the bills he recently sent out. It is frequently a very difficult mat-ter to collect subscription money and we are hap-py thus to be free of this unpleasant difficulty. The MERCURY certainly appreciates this mark of thought!ulness and assurance of support on the part of the Alumni and other subscribers. If the MERCURY receives the support it de-serves, it will abundantly repay the societies for their efforts in originating and conduct-ing it. * * * THE prospects for the present base-ball sea-son are unquestionably very bright. It is true that the material from which the team must be selected is rather scarce ; yet it is of such quality that it will be possible to decide upon a reasonably good nine. The oppor-tunity for Gettysburg to raise her standing in the college world is probably better this season than at any previous time in her athletic his-tory. In a few former seasons we may have had more and better material from which to select a team, yet the opportunity of showing off to any great advantage the skill we may have had was not nearly so favorable as in the present season. The number of games sched-uled for this season is greater than we usually have, and the standing of the institutions with which the games are to be played is decidedly higher. Hard work and loyal support from all hands is therefore extremely important. The manager cannot make the season a suc-cess unless the team enter heartily and earn-estly into the work. Neither can the team throw that enthusiasm and spirit into their work which is so essential to success unless ^■IHHMIHH 20 THE COLLEGE MERCURY. they receive assistance and encouragement from the student body. Let all help with hands and mouth to make this season a glori-ous success. Only hearty co-operation can make it such. *** WE were surprised not to see the Stars and Stripes waiving from the dormitory cupola on April 9th, the anniversary of "Lee's surrender to Grant." To have the flag unfurled over the spot where the General made his recon-noitre of the battlefield on that terrible July day of '63, would be a fit commemoration of his surrender at Appomattox. It is a day Ameri-cans should remember, especially Gettysburg people, who had sort of a personal acquaint-ance with the General. A better show of patriotism by the College on such days would not be amiss. For that purpose the new flag was purchased. * * * THE article, "Luther as an Educator," which was begun in the February number of the MERCURY but not continued in the March number on account of the sickness of the writer, will be completed in this number. * * * THE PRIZE SYSTEM.—That prizes are of-fered in all our institutions of learning to those students who attain highest degree of excel-lence in their studies argues in favor of the wisdom of the prize system. The student is encouraged to diligence and painstaking effort by the hope of reward. He is stimulated to greater exertion in the pursuit of knowledge. But there is an element of weakness in the prize system. They who seek knowledge for the "sake of the prize" are not genuine lovers of knowledge. They love the rewards of knowledge. To them wisdom does not have "price above rubies." Had the attainment of knowledge no reward to offer them they would be indolent. It is a question indeed whether or not he is a scholar who has gained knowledge merely for the sake of the reward, either in the prize which is given, or in the honor which it confers, or in the success which it makes possible. "Honesty is the best pol-icy," but he who is honest merely for the sake of policy is not honest at heart. He has not integrity of character. He who tells the truth merely because he finds that in the long run truth brings its own reward, is not really a truthful man. So he who studies merely for the sake of the reward which is offered, is not in the highest and best sense a true student. This is the element of weakness in the prize system. G. HINDU GEOGRAPHY AND ASTRONOMY. These subjects, though separate in our sci-ence, are inseparably allied in the monstrous extravagancies of Hindu science, falsely so called. It would be a waste of time and space to crowd these columns with their wild and ridiculous nonsense upon these subjects. Yet it may be worth while to give the reader an idea as to the unscientific, method of research employed by the ancient Brahmins of India. They claim that the physical universe is di-vided into fourteen spheres—seven superior. The first of which is our earth, and seven in-ferior ; consisting (with the exception of our earth) of immense tracts of space bestudded with the stars, the habitations of the gods, and rising in concentric circles not unlike the rings of Saturn. The seven inferior worlds form regular de-scending series, which, it is needless to say, are the abodes of wicked and loathsome creat-ures. Our own earth is said to be circular and flat like the flower of the water lily in which the petals project beyond each other. Its habit-able portions consist of seven circular islands or continents separated by different oceans. Its central or metropolitan island, the abode of | men, is called Jamba Dvvip. Around this rolls a sea of salt water ; next follows the sec-ond island and around it the sea of sugar-cane juice ; around the third the sea of spirituous THE COLLEGE MERCURY. 21 ) it e t-lis- j ts 3f| is c-le | L1S I liquors ; around the fourth the sea of clarified butter ; around the fifth the sea of sour curds ; around the sixth is the sea of milk. Then the seventh is on uninhabited land of pure gold, so immense that it equals the size of all the [islands and intervening oceans. It is begirt with a bounding wall of huge mountains, which enclose within their bosoms the realms of everlasting darkness. Now, for a conception of the size of this fantastic area of land and sea, the central [island is several hundred thousand miles in di-ameter, and the sea of the same breadth. The [next island and sea are each twice as broad as [the first, and so on for the rest of the islands land their seas until we come to the last. Just [imagine the huge size of our planet, which, in [diameter far excels the distance even of our [sun from us ! In the midst of the immeasurable plain, from Ithe very centre of Jamba Dwip, rises Su-Meru, [the loftiest of mountains, to the height of ■several hundred thousand miles in the form of fen inverted pyramid, having the summit two Ihundred times as broad as the base. This [summit is in turn surmounted with three swel-ling cones—the highest of these cones piercing Ithe upper spheres of vacancy with three golden peaks, which is the favorite residence of the sacred Triad.* At its base stand four lofty Els, on each of which grows a mango tree several thousand miles high, bearing fruit lany hundred cubits in length and sweet as lectar. From these mangos, as they fall, lows a mighty perfumed river, so sweet that lose who drink thereof exhale the odor from leir persons for a distance of several leagues. Phere also grow rose apple trees, the fruit of vhich, the size of an elephant, gives rise to another river which converts the earth over vhich it passes into pure gold. Such is a brief notice of the ideas of Geog-aphy furnished by the sacred writings. In turning to the upper world we obtain a limpse of Hindu Astronomy. The second * Brahma, Vishnu and Shiva as the Creator, Preserver and Destroyer. world of the ascending series, or that winch immediately overvaults the earth, is the re-gion of space between the earth and the sun, which is declared on divine authority to be distant only a few hundred thousand miles. The third in the upward ascent is the region of space intermediate between the sun and the polar star. Within this region are the plane-tary and stellar mansions. The distances of all the heavenly luminaries are given with the utmost precision, but would be of no value here. The moon is placed beyond the sun as far as the sun is beyond the earth ! Next suc-ceed, at equal distances from each other, the stars, and beyond them the planets Mercury, Venus and Mars. . Jupiter and Saturn are also at equal distances from each other, and beyond these the constellation of Ursa Major, and last of all, the Polar Star. The remaining four regions continue to rise at immense and in-creasing distances. The entire circumference of the celestial space is given with wonderful minuteness. In all these four superior worlds are framed mansions of surpassing beauty for the different orders of spirits. The seventh or last is destined for the abode of Brahma, the Lord and Creator, who rules over the whole universe. Such is the exceeding beauty of the palace, that one of the "divine sages" said that it would take two hundred years to enumerate its beauty, as it contains everything that is precious or beautiful or magnificent in all the other heavens but in a superior degree. What then must it be considering the magnificence and grandeur of some of these ! Glance at the heaven in only the third world prepared for Indra, the king of the different ranks and de-grees of the subordinate deities. Its palaces are "all of purest gold, so resplendent with vessels of diamonds and columns and orna-ments of jasper and sapphire and emerald, and all manner of precious stones, that it shines with a splendor exceeding the brightness of twelve thousand suns. Its streets are of purest crystal, fringed with fine gold. It is sur-rounded with a forrest of all kinds of trees and flowering shrubs, whose sweet odors are dif- ^■■iHHH^HMHHMMHH 22 THE COLLEGE MERCURY. fused around for hundreds of miles. It is be-studded with gardens and pools of water, warm in winter and cool in summer, richly stored with fish, water fowl and lillies, blue, red and white, spreading out on a hundred or a thou-sand petals. Winds there are, but they are always refreshing; storms or sultry heats be-ing unknown. Clouds there are, but they are light and fleecy and fantastic canopies of glory. Thrones there are which blaze like the corus-cations of lightning, enough to dazzle any mortal vision. And warbliugs there are of sweetest melody, with all the inspiring har-monies of music and of song, among bowers that are ever fragrant and ever green." Such is a brief description of the beliefs of the ancient Hindus regarding the universe. The reader will remember that these de-scriptions are not to be taken as figurative or emblematic, as is appropriate to a state of glory of whose nature and details the heart of man cannot conceive, but that they were un-derstood as they are taught, in the strictest literality. B., '97. LUTHER AS AN EDUCATOR. II. Thus, in all the world * * * * teachers have heen found necessary when a nation was to be elevated.—LUTHER. Luther is to be called an "educator" in vir-tue of what he wrote and advocated concern-ing education rather than in virtue of his work as a university professor. Among his writings the ones which bear directly on edu-cation are the address "To the Mayors and Aldermen of all the Cities of Germany in Be-half of Education," and the sermon on "The Duty ot Sending Children to School." In the prefaces to his catechisms are to be found many suggestions as to methods of teaching. From these writings we learn what his educational views were, but we get from them no light be-yond the theoretical. He was more than theo-retically interested, however, for we find him bearing, in 1525, a commission from the Duke of Mansfield authorizing him to establish two schools, one primary and the other secondary, in the town of Eisleben. These schools, we are told, became models "both in the course of study and methods of instruction'' for many other schools. As an educator Luther had a clearly de-fined ideal (the absence of which has character-ized many' of the educational efforts of the past). In this he takes the precedence of Herbart, one of the distinctive features of whose work was to inquire as to the end of education. To him it was ethical. Luther's end was the attainment of Christian manhood. Along with this ideal we find running an everpresent view of utility, now toward the church, now the state, but keeping away from sorditity at all times. This "practical bent" can be readily accounted for by considering the purpose his educational writings were intended to serve, and the times in which they were written. Before advocating any reformation in educa tional. matters, Luther surveyed the existing state of education and passed his critical ver-dict upon it. His actions in themselves would be sufficient criticism, but we have criticisms far more explicit referring to the several edu-cational agencies briefly spoken of in a previ-ous article. He says : "The universities are becoming weak, the monasteries are declin-ing." Again : "I should prefer that our youth remain ignorant and dumb rather than that the universities and convents should re-main the only source of instruction open to them." But, lest it be objected that those criticisms were from the religious rather than from the educational point of view, let him speak again: "Instead of good books, the senseless, useless books of the monks * * * so that the Latin language was corrupted, and neither good schools, good instruction, nor good methods of study remained." In this conviction concerning existing ediv cational efforts together with his conception of the possibilities and of the necessities of edu cation in relation to the welfare of both church and state we find the impulse of his educational efforts. They were unselfish efforts. This is very plainly shown by the element of devotion I THE COLLEGE MERCURY. 23 to both the church and the state which is man-ifested by his works. He was convinced that he was discharging a duty second to none as he worried and worked in this cause. It has been said that the German school system of to-day is but a realization of the ideas of Luther. In view of the rank now held by this system, in view of the attention it is receiving from educators of all lands, no greater encomium can be pronounced upon Luther's educational efforts. Nor does the statement appear overdrawn. In Luther's plan he provides three grades of schools—the primary school, the secondary school and the university—thus having a regular gradatiou from the time of the child's first entering school until the time of his completion of the university course. This is substantially the German system of to-day. 'Tis true, the sec-ondary school is quite complex, but this fact [does not disprove the presence of Luther's idea. In this plan we find that forshadowed which is clearly brought forth in his writings, i. e., universal education—the distinguishing feat-ure of Luther's work. He would have no dis-tinctions, whatever, made whereby any class would be deprived of the privileges of an edu-cation. In the light of what now exists, this seems a commonplace idea. But its true sig-nificance is seen when we remember that never before had it been advocated by any man nor had it been practiced by a State. We likewise feee its significance when, we remember that the masterly educational tractates written after Shis day, advocated education for the nobility, or, at best, for the gentility. In a previous ndB^ferticle we have seen how the education of girls iorHwas ver-V generally neglected during the mid-dle ages. (And yet it received more attention [then than at any previous time.) Luther trongly advocated schools for girls that they too might receive the benefit of education. As result of his work in this direction we find im, in a letter written six years after his ap-eal to the state authorities, rejoicing over the stablishment of girls' schools. If Luther had :r-ld| n-u-i-je n- IUI an re-to )se an im the advanced no idea besides the one of universal education—education for the common people as well as for the nobility—his portrait might justly hang in the gallery of educational re-formers. Strange as it may seem, Luther was an ar-dent advocate of state education. This idea was one which dates back to the educational; system of the Persians, and which had been successfully tried by the classic nations. But through the middle ages, after the time of Charlemagne, no evidence of state efforts is to-be found. It remained for Luther, a church-man, a religious reformer, to strike the first effective blow at the existing system of educa-; tion in subordination to the church. In his plea for state attention to education he goes so far as to argue for it "though there were no soul, no heaven, no hell, but only the civil government." He launched severe criticism against the Papists because they manifested no concern, whatever, in civil affairs, because their educational system tended to the cloister and to the priesthood almost exclusively. He did not lightly esteem home education. It was from no such reason he looked to the state. On the contrary he desired much teach-ing to be done in the home. But the condi-tion of affairs was such that home education could not be looked to to supply the demand: made by both church and state. He said that even if the homes could do it, some would not.' The majority of them could not do it if they would. And even if the homes were qualified to do it, duties and employments would leave no time for its accomplishment. Thus, the church being removed by his supposition and the home being unable to accomplish it, if ed-ucation is to be attended to at all, it must be at-tended to by the state. He went one step further and proposed that,when necessary, com-pulsory attendance should be employed by the slate. This movement, at the present time, is making steady progress. In due time so-ciety will reap the benefit of this seed-sowing time. Luther put the matter in a ver}r strong way. His way was: "But I maintain that 24 THE COLLEGE MERCURY. : the civil authorities are under obligations to compel the people to send their children to school.'' But we are disposed to look briefly at some other views he had, many of which are actual-ized in the pedagogy of the present day. The curriculum of studies proposed by Luther was a liberal one. In it, as is to be expected, he gives the first place to religion. Then follow the languages. Compayre laments that Luther wanted only the "learned languages, Latin, Greek and Hebrew." It is true he wanted all these and defended their place in the curricu-lum in a very forceful way. He was arguing against churchmen and used arguments which were of a churchly nature. What arguments he would have used under other conditions we can only conjecture. But it seems that this lament, which remains unannotated by the American editor, does Luther an injustice. His translation of the scriptures is in itself an evidence of his esteem for the vernacular. But we have other testimony. In his address to the Mayors, etc., he says: "Would to God each town had also a girl's school, in which the girls might be taught the gospel for an hour daily, either in German or Latin." And again, . to teach them reading and writ-ing in German a few hours daily." From these we cannot conclude otherwise than that he was an advocate of the vernacular, at least in the primary grade. But even that was a great stride in educational progress. He would have the "whole course in mathematics studied." The liberal arts of the middle ages he did not hold in very high esteem. He wished history and poetry, as well as both in-strumental and vocal music. His arguments in behalf of history are the very ones which led to its proscription by the Jesuits. In speaking of history and poetry he says: "How I regret that I did not read more poetry and history, that no one taught me in these branches. Instead of these I was obliged with great cost, labor and injur}7, to read Sat-anic filth, Aristotelian logic, and Scholastic philosophy, so that I have enough to get rid of it." To one interested in the trend of the peda-gogy of the present day there are in Luther's views several very significant points. He be-lieved in providing physical exercise and great freedom in the school. He says the young have for such things ' 'a natural (that trouble-some and all-comprehensive term) desire which should not be restrained." He also held that "by the gracious arrangement of God children take delight in acquiring knowl-edge." What do we have in this last sentence if not the doctrine of interest, as elaborated in later years ? It seems almost incredible that our present movement of nature studies could have found an advocate at such an early day. But can we question the fact when we hear Luther say: "We are at the dawn of a new era, for we are beginning to recover the knowledge of the external world * * !" He criticised Erasmus for a lack of interest in the mysteries of nature, saying: "Erasmus is indifferent and does not care to know how fruit is developed from the seed. * * Erasmus passes by all that, takes no account of it, and looks upon external objects as cows look upon a new gate." The employment of natural ob-jects in education is generally conceded as one of the hopeful promises of better things. In these views Luther is "a modern" in educa-tional affairs. Space bids us close. In the realm of methods Luther seems to have had many views which are approved at the present time. He was disposed, at times, out of his high esteem of teaching, to rank it above the minis-try. He regarded an experience in teaching as an essential factor in one's preparation for the ministry. "I would have no one chosen as preacher who has not previously been a school teacher." Nor was this experience which he desired that ofan unprepared teacher. He advocated their being trained and prepared before entering upon the profession. What "might have been" we do not know, but the best results of Luther's work for education were interfered with by the Thirty-Years War. When the history of education is written gi THE COLLEGE MERCURY. 25 Ifrom the standpoint of a gradual evolution, Luther's name must have a prominent place. A number of educators following him have I been influenced by him, but we- are able to ; find no educator preceding him from whom his ideas could have been borrowed, by whom [ they could have been suggested. He was a [pioneer in educational reform. His portrait jwas fittingly selected and placed upon the walls of that educational lecture room. H. P. COLLEGE LOCALS. J. EDWARD BYERS AND E. A. ARMSTRONG, Editors. Tennis! Baseball! Caps and gowns! New preps. "Any time after six." '95 on home stretch. Commencement on June 20th. Something new: (?) Ashen walks. "And the green grass grows all around." Required work in the "Gym" ends on 1st of lay. The important question : Who will be the fen commencement speakers ? _ F., '98, says he doesn't like to have Fellows sit on him. Says he prefers girls. Socio says the latest style in spring bonnets is to trim them without Bows. 'Pete" reports a pleasant vacation—lots of un and plenty of good times. Says the latest song in Baltimore is "Nay, O, my, me, O, my!" Work was again resumed on the new ath-letic field during the recent vacation. A full force has been steadily employed, and the Ivork is progressing very nicely. Though college closed on Friday noon, larch 22", "Kitzy" didn't leave Gettysburg |ntil Saturday morning. No reasons were £lven, but the following explains itself: BALTIMORE, MD. March 23, 1895. JEAR IKEY: Reached home safely this P. M. Was sick on the train. Had cramps in my right arm. Think my shoulder must be dislocated. Re-member me to all anxious and inquiring friends. Sincerely, KITZY. Mr. Josie Enniss, a student of Gettysburg College, is home for his Easter vacation.— Brunswick {Md.) Herald. We call him only Joe. Dr. B.'s latest: "What is the cheapest part of a man's face?" Ans.: "His nostrils—two for a scent." The class of '97 has now another reason for the boastful pride which it is continually man-ifesting, in the recent discovery of its happy fortune in possessing a married member. It was made kuown very unintentionally by Mr. S , who accidentally displayed a letter from one of the little ones, addressing him as "Dear papa." Say, Billy, which are your favorite hymns ? Billy W.: I have four: Nos. 235, 261, 330, 344. Look at them once and tell me if you don't think the tunes are charming. It manifests a woeful destitution in geo-graphical knowledge when, in reply to a few questions, a Freshman answers that Egypt is in Asia and that Sicily lies south-east of Africa. Atlases are cheap, Charlie, better get one. A little dog came to chapel the other morn-ing. Dr. H., apparently to justify the little fellow, said : "Now, I know that little dog will-behave himself, if the rest will." There is something wrong with Ikey's cal-endar— he observed passion week, March 28 to April 4. Services were held regularly from 7 to 10 P. M. In the preliminary contest held at the close of last term Kump, '95, was chosen as the one to represent our college in the ' 'State Inter- Collegiate Oratorical Contest" to be held in Lancaster, on the 27th of this mouth. At the same time Wright, '95, was also chosen as a second man. York County Academy is now preparing seven men who will enter the Freshman class next year. We already assure them a hearty welcome to all our advantages, and hope noth-ing will interfere with their purposes. That "smart Alec" C(K)ain is the way Dr. B. designates a famous biblical character. Our friend K., in '97, is indignant that his antedi-luvian ancestor should thus be spoken of. ^^■^■■^^■^■■■■■^■■iM^MBBMB^B^HBB! 26 THE COLLEGE MERCURY. Charlie B., '95, had occasion, recently, to refer to "The dead book." It must be quite an interesting volume. Echoes from the burglar alarm in dormitory during vacation: Waldo—Don't you think I'd better go to my room and get my pistol ? "Brady"—Gentlemen, this is a serious case. "Gov." be careful. Don't rush rashly into danger. Let me go up town and get a police-man. (Faints). Finch (badly scared)—Dear me, I wish I were home. Ikey (after excitement had subsided)—I wish I could have seen the burglar, but I had a pressing engagement that evening, and couldn't possibly be present. We have no knowledge of any instance when an animal spoke, have we ? Sem.—How about Baalam's ass? At a recent business meeting: Mr. Rietz—For critic, I nominate Barbe-henu. Freddy—Mr. President, I nominate her hus-band, "Die." Miller, '95, spent vacation with Leidich, '95, and together they visited many interesting points in Northern Berks County, making geo-logical and minerological investigations. They brought with them many fine specimens. Speaking of the merits of different kinds of bread, Brube remarked: "Yes, I like that steam bread. When I was home we always got our bread from the steam laundry." Dr. Stahley, who was sick and unable to at-tend to his college work for several weeks last term, we are glad to know has again returned from Easton, with regained health, and is now able to pursue his work again in his usual effectual way. Miller, Diehl, Leidich and Moser visited Kutztown State Normal during vacation, and were present upon the occasion of the anni-versary celebration of the Keystone Library Society, connected with the institution. They report having had a very pleasant time and having created quite a sensation among the ladies there. The delightful treat given each year to the Senior class was looked forward to by the present distinguished one with more than usual pleasure. The kind invitation to attend a reception given by Dr. and Mrs. McKnight was accepted by the class most heartily. It would seem as though it had some presenti-ment of what it was to enjoy upon that occa-sion, which will ever be cherished in happy rememberanee as one of the fondest recollec-tions of the class of '95. No effort was spared to make the evening one of pleasure and en-joyment. After spending a few hours in agreeable conversation, etc., the guests were ushered to the dining room, where they were served with such delicacies as would appease the palate of the most fastidious epicure. This sumptuous repast over, toasts followed. Our worthy president, Mr. H. E. Clare, act-ing as toastmaster, called for the following toasts in his natural, pleasing manner: "Our Host and Hostess," Witman; "Class of'95," Byers; "Our Future Career," Kump; "Our Stars," Richards; "Our New Athletic Field," Hartman; "Our Alma Mater," Bell; " '95 as Students," Dr. McKnight. Keffer and Keefer, as also Hollinger and Wiest, entertained for a while with beautiful selections on banjos and mandolins. Several choruses were sung by the class, after which they very reluctantly bade their kind host and | hostess "good night." The Senior Class has shown its college spirit I by deciding to wear caps and gowns during the | spring term and at all Commencement exer-cises. No class, heretofore, in the history of I the institution, has appeared in the academic robe, although we believe it had been partially adopted by a recent class. '95 is to be com-mended for the stand it has taken in reference | to this matter, as it will tend to elevate col-lege spirit and make the class ever remem-ber its last days in college. Let the example, so well set, be followed by '96 and succeeding | classes. It will lend dignity to our Commence- r ment exercises. White, '97, was unable to return on time on account of sickness, We miss him in his ac-[ customed place on the base-ball field as well as| in the class room. It was in Physiology that Dr. S. received | the following answers : ' 'What makes you stand up ? " Harney—"Because I must." In regard to the time when exercise shouldI not be taken, T. says, "It is never well to ex-j ercise before rising.'' And W., in answer toI the question, "When is it not good to go fisli-l ing," sagely replied, "When you can't get I bite." H. told the Dr. that it was better to ex-| THE COLLEGE; MERCURY. 27 ercise in the open air than in a closed room. Hope the Dr. will N. B. The Seniors are taking Natural Theology. It is said the earnestness of the professor rather startled the B. S. men who had never before recited to him. The "rattling" must [have been contagious as we hear of Dick talk-i ing learnedly of a ' 'human man.'' The Sems., who had been boarding at the (Hotel de McCullough, left in a body because the College boys there did not show the proper respect due to them as superiors. Sammie threatened to cut off his mustache Iduring vacation. We see him still nursing it [and it is rumored that he wears it "by re- Iquest" of his best girl. A normal class has been organized at Prep. The course of study to be pursued is modeled {after suggestions of Prof. Thoman. The course twill be a great help to those intending to take the coming county examinations. I At the end of last term several of the boys Book a tramp across the mountains. The Geol- [ogy class will 110 doubt receive the benefit of their observations. Miller.and Leidich '95, took in quite a large portion of Eastern jPennsylvania, getting specimens and visiting natural curiosities. C, Jr., (near close of last term)—"I wish kou fellows over there would keep quiet. I want to stud}'." Fellows across the hall—"What are you tudying ? " C, Jr.—"I'm trying to study out how to get home on the amount of money I have.'' Those of the boys who were lucky enough .0 get to the Phi Kho Mu reception at Irving, 0 April 3, report a very pleasant time. We ould, however, advise one of the boys who as there to carry a microscope which might nable him to tell the difference between real .nd artificial daisies. During the past vacation Isett, '98, gave a peaching in Johnstown Y. M. C. A. Hall and ssisted H. P. Ecker at an organ recital in Carnegie Hall, Allegheny City. He also re-hited at an entertainment given by the students mi King's School of Oratory, of which he is a graduate. As Mr. Kump was. going to the Chapel to lear the lecture delivered on April 9th, by the nan with that unpronounceable name, he hap-pened to glance up to his window in the dorm-itory and saw that his room was enveloped in flames. In less time than it takes to tell it, he and several others were on the third floor and, without raising a general alarm, succeeded in putting out the fire. It seems that the student lamp in the room exploded, scattering oil over the table, chairs and carpet. The table cover is a total wreck as is also the cushion which was used on Mr. K.'s office chair. Among the injured are the carpet and office chair. Perlie now lives in Gettysburg. City in-fluences are beginning to tell on him. He has already begun to drop ruralities and adopt town customs and accents. We have not yet had the pleasure of meet-ing "Baby Nixon." Nevertheless we were rejoiced to see him on the campus a few clays ago. He is the very picture of "Pop." The concert given by the musical clubs of the college on Monday night, March the 18th, was declared by all who heard it the best con-cert ever given in Gettysburg by these organi-zations. Considering this fact, it was unfor-tunate that the clubs received so little patron-age. The audience was the smallest ever present at a concert of this kind, but the ap-plause was very enthusiastic. The Glee Club acquitted itself especially well. Their rendi-tion of the closing "Serenade" was fine. The instrumental clubs received numerous encores. A small amount was realized on the debt of the clubs. The following is a list of students who en-tered Prep this term: R. O. Diehl, Bedminster, Pa.; R. A. Brandt, Lebanon; H. V. Kahler, New Port; G. O. Lutz, Boiling Springs; L. P. Young, Belle-ville; R. D. Clare, Abbottstown; M. C. Wil-liams, Robt. E. Good, C. W. Stock, Gettys-burg; Amanda E. Bennett, Seven Stars; John Hartzel, Gettysburg; Geo. B. Hoover, Brandts-ville: Emory Brame, Mattie B. Johns, J. L-Siever, Gettysburg. The following contributions to the contin-gent fund of Pennsylvania College are hereby gratefully acknowledged : Christ Church, Gettysburg, Eev. L. S. Black, §17.05; Seventh Street Church, Lebanon, Rev. P. C. Croll, 82.12; Elk Lick, Eev. E. S. Johnston, $5; Grace Church, Westminster, Md., Eev. P. H. Miller, $4.50; Salem charge, Westminster, Md., Rev. S. A. Diehl, §1; Chambersburg, Eev. E. H. Leisenring, $13.65; St. Paul's, Millersburg, Eev. B. F. Kautz, $2.50; St. Mark's, Baltimore, Md., Eev. W. H. Dunbar, D. D., $45; Harrisburg, (personal contribution) Eev. S. Dasher, $1; Hazleton, Eev. John Wagner, $15.08; St. 28 THE COLLEGE MERCURY. James', Gettysburg, Rev. A. K. Steck, $4.75; Christ Church, York, Rev. G. W. Enders, D. D. $0.50; Lebanon, Rev. W. E. Stabler, $27.26; Glen Gardner, N. J., Rev. A. A. King, $2.30; Ashland, Rev. G. \V. Fritsoh, $1.20; Williamsport, Md., Rev. M. D. Gaver, $3; Philipsburg, N. J., Rev. T. C. Pritchard, $5.60; Uniontown, Md., Rev. G. W. Baughman, $4; Frost-bnrg, Md., Rev. C. A. Brill, $5; Zion, Harrisburg, Rev. D. M. Gilbert, D. D., $46.56; Taneytown Trinity, Taneytown, Md., Rev. G. W. McSherry, $1; St. Raul's, Newville, Rev. J. J. Kerr, $2; Arendtsville, Rev. D. T. Koser, $4; Phoenixville, Rev. G. E. Faber, $3.28; St. Mark's, Hanover, Rev. C. M. Stock, $12; St. John's, Hagerstown, Md., Rev. S. W. Owen, D. D., $12.40; St. Peter's, York, Rev. T. B. Thomas, $1.50; St. James', Ashland, Rev. W. M. B. Glanding, $2.21; St. Matthew's, Schuvlkill Haven, Rev. D. M. Moser, $5; St. Paul's, Fasten, Rev. A. H. F. Fischer, $20; Messiah, Philadelphia, Rev. M. H. Valentine, $23; Mercersburg, Rev. L. A. Mann, D. D., $2; St. Paul's, Altoona, Rev. E. J. Metzler, $2.71; St. Paul's, Spring Forge, Rev. A. A. Parr, $37.35; St. Paul's, Allentown, Rev. J. A. Singmaster, D. D., $10; St, Matthew's, Reading, Rev. R. W. Hufford, D. D., $12.59; St. John's, Mahanoy City, Rev. I. P. Zimmerman, $4.5o; Holv Trinity, Berlin, Rev. S. J. Taylor, $4.85; Jeffer-son,* Md., Rev. S. A. Hedges, $2.87; Felton, Rev. E. Manges, $2.21; First Church, Carlisle, Rev. H. B. Wile, $26.54; Trinity, Germautown, Rev. L. E. Albert, D. D., $33; Aaronsburg, Rev. A. G. Wolf, $5.51; Zion, York, Rev. A. W. Lilly, D. D., $9.50; St. John's, Lancaster, B. F. Alleman, D. D., $5; Stoyestown, Rev. L. N. Fleck, $7.50; Leitersburg, Md., Rev. Victor Miller, $3.25; West Fairview, Rev. J. L. Nicholas, $2; Third Church, Baltimore, Md., Rev. I. C. Burke, $15; Trinity charge, York county, Rev. F. S. Geesey, S10.40: St. Paul's, York, Rev: W. S. Freas, $12 06. H. C. PICKIW, Treasurer. Y. M. C. A. NOTES. At the last business meeting of the winter term, the following officers were elected for the ensuing year. President, H. E. Glazier, '96 ; Vice Pres., W. E. Wheeler, '97; Cor. Sec, R. W. Woods, '98 ; Rec. Sec, J. W. Kraft, '98 ; Treasurer, I. O. Moser, '96 ; Reporter, H. D. Shimer, '96. The new topic cards for this term have been distributed. Those who have not yet received any may get them at the Y. M. C. A. Hall. The various committees of the Association have been appointed and a list of them may be found in the topic cards. We are glad to see the great interest which many of the boys are taking in the work of Foreign Missions. A special Missionary Study Class has been organized, whose pur-pose is to study the history of missions. The book used for study is Smith's History of Missions. Several members of the class have volunteered their service for the foreign field. All who are concerned about spreading the gospel news to the many millions of heathen who are now in utter spiritual darkness, may greatly benefit the cause by joining this class. Missionary work is honorable, ennob-ling, and worthy of consideration rather than a commonplace thing and a subject of ridicule. On Tuesday evening, April 9th, a very in-teresting address was delivered in Brua Chapel by Prabala Ramachandrayya Gam, B. A. Mr. Garn is a converted Brahmin and a native of Madras, India. He spoke on the "Religion and Society of India.'' The many who had the privilege of hearing him can attest to his superior intellect. He explained the various religious'beliefs that have been and are in his J native country, and showed wherein they are false and how they have degraded rather than elevated his countrymen. In conclusion he made an earnest appeal to all in behalf of for-eign missions. Mr. Garn's intention in coming to this coun-try is to become acquainted with our Ameri-can institutions and to awaken a missionary spirit among our people. During the coming I year he will visit the various institutions and congregations of the Lutheran Church under the auspices of the Board of Foreign Missions. | We insert the folllowing exchange article, hoping that it may be a warning to all our members and student friends. The writer! does not magnify things, but writes the plain, | unvarnished truth : After nearly four years' experience as pas-1 tor in a college town, I am convinced that I Christian students are more likely to suffer from the perils of college life than those whoj are not Christians. This is not paradoxical, for I the latter have nothing to lose, while the I former have everj'thing to lose. It requires! not only the same private watchfulness, prayer, [ self-examination and scripture reading to keep I oneself spiritually minded in college as it doesj at home, but the same faithful attendanceI upon all means of grace, the same prompt re-l sponsiveness to all calls to duty, the same ac-l tive participation in church work. A few mayl possess the native strength of character which I will enable them to exercise this deligence, de-f spite the demands of college work and the pe-1 culiar temptations of college life, but the aver-f age young Christian does not. Without the! safeguards which are afforded such by identi-l I fication with the church where extreme perilsl ' are to be met, what wonder if they yield to the| tendency to spiritual declension ? THE COLLEGE MERCURY. 29 I have seen the religious lives of many stu- [dents intensified by the stimulus of church as-jsociation which strengthened obligation, but I [have seen the religious lives of many more lessened in intensity, and some go out in utter I darkness because of a lack of this association [and obligation. More than one young man, the pride of his church, have I known to en- Iter college with the ministry in view, and in Ithat mistaken pride, pastor and church have [persuaded him that he could stand alone amid Khe perils of his new environment. I have [seen him throw off one moral restraint after [another, then put on the mask of hypocrisy, land finally fling this aside and openly and [shamefully walk in the counsel of the un-godly, stand in the way of sinners and sit in Ithe seat of the scornful. And, instead of go-ling out of college qualified for the holy office I which the church designed him to fill, he has ijone out qualified only to take a position be-lind a saloon bar or a gambling table. Do not pastors and parents who counsel lyouug men to spend several years of the most ■critical period of their lives without the aid [which immediate church relationship would afford them assume a tremendous responsibil-ity ?—College Pastor. ALUIV||\!I. GEO. F.ABEL, Editor. '43. Rev. Eloyd Knight, at one time pastor pf the Lutheran church at Hollidaysburg, Pa., lied at his home in Yutan, Neb., on March '45. Mr. Gilliard Dock, of Harrisburg, son bf the late Judge William Dock, died recently his 68th year. He was a merchant and a nanufacturer.—Ex. '47. Rev. Dr. Reuben A. Fink died at Johnstown, Pa., on March 25, in his 71st pear. '50. Rev. J. Kellar Kost is now living at faola, Fla. '52. Rev. J. S. Lawson is the editor of the Lutheran Monthly, published by the Lutheran congregations of Pittsburg and vicinity. '61. Rev. J. B. Reimensnyder, D. D., has titered upon his fifteeth year as pastor of St. imes Lutheran church, New York City. '61. Prof. J. Howard Wert, of Harrisburg, ?&., is editing a history of the Harrisburg ligh Schools. '62. The forthcoming Lutheran Commentary is under the editorial charge of H. E. Jacobs, D. D., LL- D. Among the contributors are Dr. E. J. Wolf, '63, and Dr. H. L. Baugher, '57- '62. Rev. J. Kistler will become pastor of the mission recently established at Riverton, a new town opposite Harrisburg.—Ex. '62. Rev. Dr. H. E. Jacobs has resigned the editorship of the Ltdheran Church Review, which he has held for twelve years. '70. Rev. A. G. Fastnacht is converting the three-story brick house on corner of Carlisle and Water streets, Gettysburg, into a double dwelling house. '71. Rev. J. Wagner's article on "Distinct-ive Lutheranism" in the Observer for March 8, ought to be read and pondered over by every Lutheran. '71. Rev. Chas. E. Hay has suffered the loss of his wife, Mrs. Flora E. Hay. '72. Rev. J. A. Koser, of Munc3r, Pa-! will begin his labors at Sioux City, la., on May 1. '72. Rev. W. E. Fischer, of Shamokin, Pa., writes : "I read the MERCURY with a great deal of pleasure and profit. The MERCURY is in every way a credit to its editors and the dear old College for which it speaks. May con-tinued and growing success attend it." We are grateful for the encouragement and believe a comparison with other college journals will corroborate what our friend has said. '73. AlbertS. Kemp, with'73 till the Junior year, died recently in Maryland. He had gone to the southern part of the State to have a surgical operation performed for appendicitis, and died under it. He was a Baltimorean and much interested in Gettysburg College. '73. Rev. T. J. Yost has accepted a call to the Lutheran Church at Cumberland, Md., and will enter upon his duties the first Sunday in May. '73. Rev. L. L- Sieber has moved to town. He was engaged in evangelistic work, and will probably make this his centre, at the same time educating his children. '74. Rev. J. A. Wirt, of Hughesville, Pa., has been elected pastor of the church at Des Moines, la. '74. C. J. Reddig, Esq., of Shippensburg, Pa., is treasurer of the Cumberland Valley Sabbath Association. 3° THE COLLEGE MERCURY. '74. Luther A. Burrell has introduced sev-eral important measures in the House of Rep-resentatives, and is becoming one of the most prominent members of the House. '74. Rev. F. W. Staley, of Middletown, de-livered his lecture, "An Hour's Ride With General Phil. Sheridan," before a large audi-ence in St. Paul's Lutheran Church, Allen-town, Pa., on March 7. It was thrilling, elo-quent, instructive and entertaining. '75. The eighth anniversary of the pastor-ate of Rev. E. D. Weigle, D. D., of the First Lutheran Church at Altoona, Pa., occurred on Sunday, March 31st. '76. Rev. S. E. Smith has been installed as pastor of the Lutheran Church at Puuxsu-tawney, Pa. '76. We have received an interesting letter from Rev. Geo. C. Henry, of Shippensburg, Pa. He and J. S. Alleman, of Harrisburg, are working hard to have a class reunion in '96. It is worth all the trouble it may take. '77. Dr. J. B. Scott has been appointed Medical Inspector for this county by the State Board of Health. '77. Rev. Benj. F. Kautz, of Millersburg, Pa., is very successful in his work there. He has one of the best Young People's societies in the State. '79. Rev. M. D. Gaver, of Williamsport, Md., was thrown from his buggy, recently, while driving from Hagerstown to his home. His horse became frightened and ran away. Mr. Gaver's shoulder was badly hurt. '80. Rev. C. W. Heisler now publishes the Denver Lutheran, a four page paper, and uses the entire space for his own congregation. '80. Rev. J. E. Maurer, of Allegheny, Pa., missionary president of the Pittsburg Synod, has been called to Boonsboro, Md. '82. C. W. Bingham, Esq., is president, and Luther A. Bremer, '83, secretary, of the Maryland Association of Linn county, la. '83. Prof. Huber Gray Buehler, of the Hotchkiss School, Lakeville, Conn., has de-clined to consider an invitation to take charge of the English department of the University School in Chicago. This is the third call from well known schools that Prof. Buehler has declined since he went to New England. A few months ago he was one of nine teachers, who were selected to form a permanent con-ference on the teaching of English in second-ary schools. The conference holds its meet-ings in Boston. '83. Rev. Dr. L. M. Kuhns, of Washing-ton, D. C, is conducting a Sunday School in the new town of New Alexandria, Va. '83. Rev. H. L. Yarger, the new field sec-retary of the Board of Church Extension, will close his pastoral labors at Braddock, Pa., in May. He will then make a thorough inspec-tion of all the lot property and real estate of | the Board in the West. '83. John W. Brown, Esq., of Lancaster, son of the late Rev. Dr. Brown, has been elected City Solicitor. '85. Rev. H. J. Hopeman, Dakota City, Neb., was recently presented.with a large ad-justable revolving study chair by his congre gatiou at Homer, Neb. '89. Grace Lutheran church, of Clarion, Pa., presented their pastor, Rev. H. E. Wieand, an elegant open-faced gold watch, as I an expression of good will. '91. Rev. Stanley Biliheitner was installed | pastor of the West Washington (D. C.) Luth-eran church, on Tuesday evening, March 19. '91. On Sunday, March 3, Rev. Aug. Pohl-man occupied the pulpit of St. Stephen's Ger-man Lutheran church, at Baltimore, and I preached an able sermon to a large and appre-ciative audience. '91. Dr. L. C. Peters' address in Philadel-phia is 2132 Oxford St. The Doctor is get-ting along splendidly. '92. Rev. H. E. Berkey has received a call to the Red Lion charge, in York County, Pa. '92. Mr. Frank Hersh, son of ex-Sheriffl James Hersh, has been placed in charge of the I night force of the chemical laboratories of the I Edgar Thompson steel works, at Braddock, I Pa. This is one of the largest of the Carnegie I plants and employs 4,800 men. '92. E. O. Keen is in the middle class of thel Seminary at Lancaster and stands very high in I his class. He is chairman of the Executive I Committee of the Inter-Seminary Missionary | Alliance. '92. H. H. Jones delivered the Undergradu-ate address before the Stille Medical Society, of the University of Pennsylvania, at its an-nual re-union recently. THE COLLEGE MERCURY. 3i '93- J- F- Kempfer was in town two weeks a^o. He is meeting with the same remark-able success in canvassing, which has always attended him. '93- John Hay Kuhns has a pleasing little article in the Observer of March 15, on ' 'Flowers in the Church." '93. C. W. Leitzell has taken charge of a mission at Murphysboro, 111., for six months. '95. H. L. Hoffman was awarded first place in tumbling in the Yale gymnastic contest, and received a fine silver cup for tumbling and ' work on the horizontal bars.—Ex. '93. Marion J. Kline has been appointed agent for the College to hunt up students. '95. C. W. Crawshaw recently paid a few days' visit to his old classmates at Gettysburg. We are always glad to see our old friends. TOW|\I AND SEWIINAFJY NOTES. S. C. BERGER, Editor. Iiff! TOWN. Hon. Marriott Brosius, of Lancaster, has accepted the invitation of Corporal Skelly Post, G. A. R., and will be the orator on next Dec-oration day. . Mr. Brosius is an eloquent and able man and a fine oration may be expected. The repairs to the Catholic church are about complete. Rev. Father Charles Koch, of Danville, has been appointed to fill Rev. Father Joseph E. Smith's vacancy, who has resigned. In tearing down the wooden portion of the McClellan House, one of the oldest buildings -in town, a number of old coins were found ; also receipts dating back to the early part of the century. A Public Reading Room has been opened in Buehler's Hall, on York street, for the profit and pleasure of the young men and young ladies of the town. Rev. Dr. T. J. Barkley recently completed the eleventh year of his pastorate of the Re-formed church of this place. Rev. Barkley has been very successful during these years, and deserves to be congratulated upon his ithful service and encouraging results. Extensive improvements are being made on the Central Hotel, Baltimore street. Miss Jennie Kalbfleisch has gone to Phila-delphia to teach in a kindergarten school of that city. Miss Pauline Wisotzkey is taking a normal course at Shippensburg. Miss Seebach, of Waynesboro, a sister of Julius Seebach, of the Seminary, was recently a guest of Miss Margaret Himes. Rev. Van Cleve preached for the Presby-terian congregation at Shippensburg during their late communion season. The Shippens-burg people were greatly pleased with the reverend, and the Shippensburg News pro-nounces him a "man of remarkable pulpit oratory.'' The new Episcopal church on Baltimore street will probably be completed this coming summer. On Thursday, March 28th, a convention of the Sunday School workers of Adams county was held in St. James Lutheran Church. Rev. C. J. Kephart, Secretary of the Pennsylvania State Association, was present, and also Mr. Geo. H. Seiler, President of the Fifth District, of which Gettysburg is part, and a number of other speakers. Mrs. L- B. Wolf has sailed for India to join her husband, who is a missionary in that dis-tant land. Proprietor Ziegler, of the Eagle Hotel, has issued a very unique and instructive pocket map of the Battlefield of Gettysburg. Mr. Ziegler is thoroughly acquainted with the field. J. A. Danner has issued the eleventh edition of his pamphlet on the battle and points of in-terest about the town. Mr. John Siebold, of Harrisburg, has been secured by Mrs. Huber to manage her drug store in this place. He is a gradate of the Baltimore School of Pharmacy. In pursuance of the action of the govern-ment creating a National Park at Gettysburg, a meeting of the stockholders of the Battle-field Association, was called April 10th, to authorize the transfer of their property to the United States. Major John Bigelow, commander of the fam-ous Ninth Mass. Battery, now of Minneapolis, was here over Sunday, March 12th. He was accompanied by Major Robbins. Wm. McSherry, Jr., has been elected an 32 THE COLLEGE MERCURY. active member of the American Catholic His-torical Society, at Philadelphia. Mrs. A. M. Rice, of Petrolia, Pa., State Lecturer and Organizer of W. C. T. U. work, will be in Gettysburg on the 22d and 23d insts. in the interest of the Loyal Legion and the Women's Christian Temperance Union work. SEMINARY. The celebrated lecture of Rev. Prof. T. C. Billheimer, on the "Holy Land," will be given in Brua Chapel, Tuesday, April 23d, under the auspices of the Missionary Society of the Seminary. The proceeds are to be used for defraying the expenses incident to the build-ing of the "Cold Spring Mission Church." Rev. H. E. Berkey, of the Senior class of the Seminary, has received a unanimous call to Red Lion charge in York county. Mr. Charles W. Leitzell has received a call from Murphysboro, 111., to which place he and his wife have gone. Rev. F. U. Gift will serve the mission church in Scranton, Pa. The speakers chosen to represent the Senior class in the Commencement exercises are as follows : J. W. Ball, Berlin, Pa. J. L. Frantz, Salem, Va. J. B. Markward, Scotland, Pa. E. E. Schantz, Geryville, Pa. The following arrangements have been made for the dedicatory services of the new building, which will take place on Wednesday morning, May 29th, during Commencement week. The dedicatory address will be delivered by Rev. Dr. Dunbar, of Baltimore, Md. Rev. Dr. Baum, of Philadelphia, President of the Board of Directors, will preside and will speak to the assembly. Gov. Hastings has consented to be present and to address the meeting. The dedication is looked forward to with much in-terest and a large number of friends of the institution are expected. The place for the dedication services has not yet been decided, and will depend, perhaps, on the state of the weather. If the weather is clear a platform may be erected, if not, then the chapel will be used. In St. John's Lutheran church, Lancaster, which was dedicated on the 10th inst., there is a memorial window, "Paul Revealing the Unknown God to the Athenians," in memory of the late Rev. Dr. James Allen Brown, form-erly chairman of the Faculty of the Seminary. —Star and Sentinel. The new Chapel was used for the first time on Good Friday. Dr. Billheimer preached in Dr. Baum's | church, Philadelphia, Sunday, April 14th. R. H. Williams who had been south for J some time, on account of his health, returned on Good Friday, physically improved by his trip. W. H. Nicholas preached in his church, St. Andrews, of Philadelphia, Sunday, April 14th. The pipe organ has been in use for several I weeks. It gives good satisfaction and presents | a handsome appearance. Ff^ATRNiTY NOTES. WILMKE A. HARTMAN, Editor. PHI KAPPA PSI. Bro. Keefer did not return to college until I the 6th, owing to a wedding in the family. Bro. Keffer attended the meeting of the Ex-ecutive Committee of the Inter-Collegiate I Athletic Association of Penn'a., which was| held at Harrisburg on the nth. During vacation Bro. Richardson played on I the Columbian College nine, which defeated the | team from University of Vermont. Bro. Carty visited his home in Frederick, | Md., on Good Friday. Bro. Lark attended the entertainment and | reception given at Irving College on the 3d. PHI GAMMA DELTA. Bro. J. B. Markward, '91, assisted Rev. J.l C. Koller, of St. Matthew's Church, Hanover, | during the Easter services. Bro. Geo. C. Baum, '93, received thirdI mention in the Boz art competition for school | design in the architectural department of U. P.f Bro. F. H. Knubel, '93, returned to Serai! nary last week after a short visit to his home| in New York City. Bro. John Hoffer, '94, is now with Holt &| Co., Flour Commission Merchants, at 951 Broad street, N. Y. Bro. D. A. Buehler, '90, of Philadelphia, visited friends in Gettysburg last month. THE COLLEGE MERCURY. 33 Bros. H. L. Stahler, E. H. Leisenring, and H. C. Alleman were recent visitors to Gettys-burg and College. Bro. C. H. Shaar, '96, spent Easter with his parents at Steelton. PHI DELTA THETA. Bro. Forney spent his vacation very pleas-antly as the guest of several members of the Dickinson Chapter. Bros. Forney and Kain attended the recep-tion at Irving College, Mechanicsburg, Pa., on the night of April 3d. Bro. Maynard spent a part of his vacation with friends in Greencastle, Pa. Bro. Eckels was the guest of Bros. Zeigler, Barndt and Van Camp, Alumni of our Chapter, now in Philadelphia, several days last week. The annual Chapter Letters now out show continued prosperity in all of the sixty-eight. ALPHA TAU OMEGA. Bro. E. Leonard Koller, '98, was initiated on the evening of March nth. Bro. Ennis, '97, spent his vacation in Wash-ington, D. C. Bro. Michler, '97, spent a few days of his vacation with Bro. Bacon, of Harrisburg, Pa. Bro. Chas. G. Bikle, of the Senior class in the Seminary, preached at Oristown, Pa., Sun-day, March 10th. Bro. Menges, at York, Pa. '96, spent Easter with friends Bros. P. W. Koller, E. L. -Koller, '98, and Bikle spent Easter at their respective homes. Bro. James A. McAllister, '98, spent a few days with his father at Harrisburg, Pa. SIGMA CHI. Bro. Heindel, '96, spent his Easter vacation very pleasantly in New York City with Bro. Bixler, '98. While there he visited Bros. Wendt, Damuth and Sigafoos. He also paid a welcome visit to the Nu Nu Chapter at Co-lumbia College. Bros. Leisenring, Monath and Wendt, re-cently paid a flying visit to Hanover. Bro. Bixler, '98, of New York City, paid us a welcome visit at the opening of the Spring term. Bro. William Hersh, '91, was iinanimously re-elected Borough solicitor for Gettysburg at the recent election. The term of Bro. C. M. Stock, '74, of Han-over, as Eminent Commander of the York Commandery, No. 2, Knights Templar, has. just ended. As a token of appreciation, a fine gold post commander's badge was presented to him by the Commander}'. We were very sorry to hear of the deaths of Bros. Martin G. Lilly, '84, of York, Pa., and Albert S. Kemp, '71, of Havre de Grace, Md. The former was in partnership with W. H. Von Mengerinhausen as consulting mechani-cal engineer, and the latter was engaged as a book-keeper for Mr S. J. Seneca's extensive business. They were both very industrious and energetic in their respective positions, and with bright prospects of success. By their deaths, we lose two very active and loyal "Sigs." Bro. Edward C. Kershner, '90, of New York City, Medical Inspector of the U. S. Navy, is now also Fleet Surgeon of the North Atlantic Squadron under the command of Admiral Meade. A few clays ago while the vessel was off Georgetown, Barbadoes, at an-chor, Dr. Kershner received a message to at-tend a poisoned sailor on a Nova Scotian ves-sel in the harbor. But he refused to go for the reason that they were in quarantine, and that deadly fevers infested the region. For his actions, Admiral Meade wrote a scathing letter to Dr. Kershner, and reported the case to Secretary Herbert of the Navy, in which he asked for the Surgeon's removal for coward-ice. The case was investigated by Secretary Herbert and he upheld Dr. Kershner in every particular, and required Admiral Meade to apologize to the surgeon for his letter of rep-rimand. We highly commend the Bro. for his firm stand. LITERACY SOCIETIES. ROSCOE C WRIGHT, Editor. The preliminary contest to decide who shall represent our College at the inter-collegiate oratorical contest, was held in Brua Chapel Thursday evening, March 21. W. A. Kump was selected as principal, and R. C. Wright as alternate. The Judges were Hon. Edward McPherson, the Rev. A. R. Steck and C. E. Stable, Esq. The following were the speakers and their subjects. *0. O. LEIDICH, . - "The Beauty of History." 34 THE COLLEGE MERCURY. fW. A. KUMP, "Defeated Victors." *W. A. HARTMAN, - - - "Courage of Conviction." *I. O. MOSER, - "Our Public School System." tR. C. SMITH, "The American Eagle. ' *R. C. WRIGHT, - "Patriotism and Politics." tJ. E. BYERS, "Efficient Education." * Phrenakosmian. t Philomathean. Both Societies have made additions to their libraries. The latest works on Sociology, Evolution, History, Travel and Political Science have been purchased. PHILO. Friday evening, March 15, was "Senior Evening," The following program was ren-dered : Piano Solo, --- Composed by Erb. Welcome, - - . Feldman. "Influence of the Study of Literature," - - Barbchenn. "Demand for College Men," - - Witman. " '95's Social Life," --- Crilly. Quartet, - Erb, Keffer, Kump, Witman. "The Value of Literary Societies," - - -' Byers. "Reminiscences," - - Erb. Cornet Solo, --- Keffer. DEBATE. Resolved : "That Students Should Participate in College Gov-ernment." Affirmative: { *™ Segaiive. j g"**^ Piano Solo, --- Mcisenliclder. Prophecy, "Our Literary Future," - - - Richards. Farewell Poem, - - - Written by Wert. Valedictory, - Kump. Duet, --- Byers and Wert. The following officers were elected April 5 : President, Wert; Vice President, Baum; Corresponding Secretary, Ritter; Recording Secretary, Buck; Treasurer, H. R. Smith; Librarian, Crilly; Assistant Librarian, Stup; Critic, Byers. PHRENA. SPECIAL PROGRAMME. The following historical program on the popular subject "Napoleon," will be rendered in Phrena. Hall, on Friday, April 26th at 7.30 P. M. ESSAYS. "The Early Life of Napoleon," - Vichl. Historical Sketch, - - Glazier. " " - - - - - - ffoover. "The Empress Josephine," - Mnch. ORATIONS. "The Personality of Napoleon," . Leidich. "The Retreat from Moscow," - Longamckrr. "St. Helena," - - - Bell. Declamation—"Waterloo," - Bikle. SELECTIONS. -Resolved, "That Napoleon was a tyrant, usurping and devoting his power to the promotion of his own aggrandizement." Affirmative. Negatiir. MAYNARD, CLARE, MOSER. MILLER, ATHLETICS. HORACE M. WITMAN, Editor. Saturday, April 20th, New Windsor College | at Gettysburg. It has been decided by the State Inter-Col-legiate Athletic Association that the meet shall I be held at Harrisburg some time in May. If | at all possible, Gettysburg should be repre-sented. The nearness of the place of meeting I is an inducement to enter, and it also makes it| important that we should enter. Let the ath-letic men come out and we can yet send a team | to Harrisburg. An invitation has been received from Lehigh to join in a tennis tournament, to be held at | South Bethlehem next month. About ten col-leges are to participate. It has been decided I by the College Athletic Association to send I representatives in singles and doubles and I a preliminary will be held shortly for the pur-1 pose of selecting them. The move Lehigh hasj taken is a splendid one and should be contin-ued. STATE COLLEGE VS. GETTYSBURG. Score: 6-5. The initial game of the base ball season wasl played with State College on the home grounds! Saturday, April 13. The wet field and lower-[ ihg weather were not the choicest conditions I for the best ball, but the game proved an ex-| ceedingly well-played and interesting one| throughout. According to what seems to have become anl established custom, in all contests with ourl friends from State, we lost. In this instance,! at any rate, it must have been force of habit,! for it was by the purest chance that we did not! win by 5-3. This was the score when State came to thel bat to close the ninth inning. The first twol men were easily disposed of. Then came \ man by the hoodoo name of Brown, who! rapped an easy fly to left field. It was well for him and his team that he hit that ball asl he did; for if it had gone back to the cindetl path, or over to the observatory, or anywherel THE COLLEGE MERCURY. 35 that our brilliant left-fielder might have made a hundred-yards clash for it, that game would have ended suddenly and the college bell would be ringing yet. As it was, however, the fly was so easy and sure that a most rare thing happe re 1—the left fielder muffed a ball. After that three hits were made, and the game was won by the visitors. The playing of both teams was of a very high order. The batteries did especially good work, and the general all-round fielding was most excellent. Particular mention might be made of the out-field work of Brown, Richardson and Leisenring, all of whom caught some very difficult flies, after running long distances. In the in-field, Thomas and Rice, for State, and Keefer, Sheely and Gilbert for Gettysburg, excelled. Con.'i lering that it was the first game of the season lor us, we have reason to congratulate ourselves on the lesult. The college has ma-terial for a very strong team, and we may yet hope that "fortune will smile upon us" more pleasantly in our future games and, particu-larly, in the ore with State. The score and summary follow: STATE COLLEGE. GETTYSBURG. Stuart, 2b 2 Rice, s s 1 Walker, 3b & p 1 Greenland. If o Hays, c o Nesbit. p 1 Painter, lb & 3b. o Thomas, cf. & ib. 1 Brown, rf o Kisenher^. cf o R. ill o A. E.I 1 Iveisenring. If. 2 1 1 Sheely, ib 010 Keefer. 3b 3 o 1 Tate, c o o 800 Richardson, cf I o 010 Stiinmel. p 1 o 800 Gilbert, 2b 2 2 o o o Kckt-ls, s. s 1 1 300 Hartzell, rf o 1 000 Smith rf o o R IB. o. A. E. o 3 2 7 T 1 ^ 533 6 o o Totals 6 9 27 6 3 Totals 5 7 26*12 3 *Two men out when winning run was made. SUMMARY. Earned runs—State. 1; Gettysburg, 2. Two-base hit—Walker. Three-base hit—Sheely. Bases >toleu—Stuart. Sheely, Keefer. Bases on called balls—Gettysburg, 1. Hit by pitched ball— Walker. Hays, Sheely. Struck out—By Nesbit, 2; by Walker, 6; by Stiinmel, 6. Passed balls—Tate, 1. Time of game—1 hour 45 minutes. Umpire—Kuendig. Gettysburg. 'ECCK REVIEW." A Text Book of Chemistry intended for the ' use of Pharmaceutical and Medical Students, Samuel P. Sadtler, Ph. D., and Henry Trim-ble, Ph. D., Piofessors of Chemistry in the Philadelphia College of Pharmacy. Pages [950, J. B. Lippincott Companv, Philadelphia, 1895. As the title indicates this volume presents the general principles of chemical sciences with the applications having a special bearing on the twin subjects of Medicine and Pharmacy. The work is complete and adequately covers the fields of Inorganic, Organic and Analytical Chemistry and will prove of great service to students, for whom it is intended. E. S. B. REOENT GIFTS TO THE MUSEUM. S. G. Valentine, Ph. D., '80, a number of minerals from Cornwall Mines and elsewhere. Mr. Charles Laubach, Reigelsville, Pa., jas-per quartz from Durham Mine, iron ore from Elva, lime stone, with ripple marks. Diehl, Leidich and Miller, '95, lime stone, slate bearing pyrite. Bell, '95, jasper from South Mountains. "PONY." Freshman had a little "pony," With a greenish, yellow hide, And whenever Freshman studied Greek, He also took a ride. He rode it into class one day, Which was against the rule, It made the fellows laugh and play, To see a "horse" in school. And so the 'lessor kicked hi in out, But still he lingered near, And graz'd contentedly outside Till Freshman did appear. What makes the horse love Freshman so ? His classmates all did cry; Because the Fresh loves horse, you know, The 'fessor made reply.—Ex. We give below "The Classical Version" of this old "Cat Tale:" OLD VERSION. The cunning old cat Lay down on the mat. By the fire in the oaken hall. "If the little mice peep They'll think I'm asleep!" And she rolled herself up in a hall. Nibble, nibble, nibble, Went the little mice. And licked their little paws. But the cunning old cat Sprang up from the mat, And caught them all in her claws. THE CLASSICAL VERSION. An ancient, crafty specimen of the worthy feline race Reclined upon the hearthrug, with a stately, cat-like grace; 36 THE COLLEGE MERCURY. Within the grand apartment, with its polished, oaken wall, By the miniature conflagration she circled like a ball, And thus she meditated, as she feigned to be asleep: "If tiny rodents should arrive to take a little peep, They'd imagine me in dreamland"—just then a gentle tap; In came the mice diminutive, and puss resumed her nap (?), But e're the tiny rodents could salivate their paws This wicked, crafty feline had clutched them with her claws! A. W., '99. Puella pulchra, I.uua clara, Ad studenti O quatn cara !—Ex If Mary's snowy little lamb Back to the earth would hie, The jokes he'd see about himself Would make him glad to die.— Ex, "I dote on oaks," said the languishing maid, "So noble, so stately, so few; Tell me now, Mr. Jones, what's your favorite tree?" And he answered tenderly, "Yew." C^^Ct^C^ j|j The Standard for All. | Columbia | Bicycles ®® ®®®®®®®® ® ® ®®®®® ® Highest Quality of All. Have you feasted your eyes upon the beauty and grace of the 1895 Columbias ? 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The WSU Stewart Library Annual UC-UI Symposium took place from 2001-2007. The collection consists of memorabilia from the symposium including a yearly keepsake, posters, and presentations through panel discussions or individual lectures. ; Audio Recording ; David Eccles and the Origins of the Utah Construction Company a commemorative lecture presented at the 2007 Utah Construction/ Utah International Symposium The Beginning of an Era by Dr. Thomas Alexander Thursday, October 18, 2007 1 It's a pleasure for me to be here today and let me thank a number of people for this opportunity. Thanks to Beverly Ahlstrom and to my daughter Tracy Alexander Zappala for their help with the research. Thanks to Richard Sadler and Joan Hubbard here at Weber State for inviting me to give this presentation. I thank Brooke Ann Alexander, another daughter for her help with the pictures that I put together today and thanks to John Sillito and the staff of Special Collections here at the Stewart Library for their help with the documents here. To Brad Cole and the staff of the Leonard J. Arrington Archives at Utah State University for their help and Greg Thompson and his staff at the University of Utah Marriott Library for their help. Most particularly let me thank Utah International and the Eccles, Wattis and Dee families for sponsoring this symposium. I'm grateful for the opportunity to be here today. On May 12th of 1849 Sarah Hutchison Eccles gave birth to David Eccles who joined his older brother, John, among William Eccles and Sarah's expanding family that eventually included seven children. After working hard selling resin stick as lighters and products of his fathers lathe in Scotland and obtaining less than a year of schooling David immigrated with his family from Scotland to Utah in 1863. The family settled first here in Ogden and then successively in Liberty and Eden in Ogden Valley. Cataracts had blinded William Eccles, but he turned utensils on his lathe by feel and David peddled those products from a pack in Ogden and Brigham City and points between. The family moved to Oregon City in 1867 and William Eccles, David now age eighteen and his younger brother Stewart found work cutting cord wood. The back braking labor of felling and 2 sawing timber became David's entree in to the business in which he grounded his fortune. In 1869 after two years in Oregon the Eccles family moved to Ogden because of the joining of the Union and Central Pacific that same year. Ogden became Utah's transportation center and it surpassed Provo as Utah's second largest city. David and Stewart returned to lumbering. In the winter of 1869- 70, now twenty years old David found additional work in Wyoming as a freighter and in Eden on his father's homestead. The entrepreneurial spirit evidence in his business ventures in Scotland however impelled him to brake loose from working for others. Capitalizing on the skills he had learned in Oregon he negotiated a contract to furnish logs for the Wheeler Saw Miller which was located at the confluence of Wheeler Creek and the Ogden River just west of the present site of Pine View Dam. With his earnings he purchased two oxen. To his great regret an accident killed the oxen as they pulled logs for him. The death of his team forced him to return to work for others. He worked for the Union Pacific and the Alameda Coal Mine in Wyoming. Recognizing David's industriousness the boss gave him a job for which he was not qualified, because of the lack of schooling in Scotland he had not learned to do arithmetic properly and he soon lost the job as a bookkeeper for the company. Soon Chinese workers willing to work for much lower wages replaced the Euro Americans in the job there at the coal mine. The boss fired him and he returned to Eden. After returning to Ogden Valley he again engaged in logging. 3 David recognized the need for better education to supplement his entrepreneurial skills and during the winter of 1872- 73 and again in a later winter he enrolled in a private school in Ogden's old City Hall that was run by Louis F. Moench. Moench a well educated immigrant from Germany's Rhineland later became principal of Weber Stake Academy, and now Weber State University. He's best known today as the lyricist of a familiar Latter- day Saint hymn written first in German as " Sehet, ihr voelker" and translated in to English as " Hark All Ye Nations." Many of you are familiar with that hymn. Although he attended only two terms David learned enough to develop the skill of adding a row of figures in what seemed to observers like lightening speed. The winter of 1872- 73 proved extremely busy for this ambitious young man. In addition to attending school he negotiated a freighting contract to take a load of coffins from Ogden to Pioche, Nevada. You wonder perhaps what all of this stuff that David did during his early life has to do with Utah Construction. Well his earnings in lumbering formed the basis of his fortune. The earnings in lumber provided the funds for his investment in First National Bank and investment in the sugar industry. The investment in the bank then led to his investment in Utah Construction. And the investment in Sugar led to Utah Construction's first large contract. If you don't learn anything else from this presentation today you ought to get those three points. To understand his success then, we need to understand these things. Now during the summer of 1872, David had a contract to furnish logs for a mill owned by Bishop David James on Monte Cristo forty- five miles east of Ogden after he finished the contract he reached an agreement with 4 two colleagues to share the cost of building a mill during the summer of 1873, the next year. He used a loan and the money he'd earned from freighting coffins for his share of the capital for that mill. Firm of Henry E. Gibson, W. T. VanNoy and David Eccles operated the mill and the following year they opened a lumber yard in Ogden. As David managed the mill on Monte Cristo he found time to come down the mountain to Huntsville to dance. There he renewed his acquaintance with a young woman Bertha Marie Jensen whom he'd previously seen in Huntsville and had met at Monech's school. In contrast with David's impoverished family, Bertha a native in Denmark had relatively fixed parents. Then in spite of their social differences the two feel in love and married in the Endowment House in Salt Lake City on December the 17th of 1885. The marriage produced twelve children. After his marriage David continued in the lumbering business. He logged and processed lumber on Monte Cristo with Gibson and VanNoy and then with Gibson. Then in 1881 after dispute because Gibson traded a span on his horses for some worthless oxen he broke with Gibson and formed his own company and after this time he was independent. Convinced of the need to retail his own products David opened a lumber mill on the corner of 24th Street and Lincoln Avenue in Ogden at which he always considered his primary business. Even when he became bank president and president of Utah Construction he kept his office at the lumber yard. Eccles soon moved his timber operation to Scofield a mining district in Carbon county about fifty miles northwest of Price. Concurrently he opened lumber operations in Idaho. 5 Engaging in business with John Stoddard who lived in Wellsville, he began to taking an interest in one of his fellow Scotsman's daughters, Ellen. That interest bloomed into love between the two. Born in January 1867 and nearly eighteen years younger than David, Ellen was only a couple weeks shy of age eighteen at the time of her marriage to David in the Logan Temple on January the 2nd 1885. Although the LDS church continued to encourage plural marriages in 1884 the federal government had inaugurated an intense campaign against polygamist Mormons and David kept his marriage to Ellen secret. At various times she lived with her father's family in Cache County at Scofield and in Oregon. The marriage produced nine children. Between 1884 and 1889 David continued to run his lumber business, but he entered in to local politics as well. He served as an alderman and mayor here in Ogden. While serving as mayor he bridged the gap between the Mormon and non- Mormon business communities by championing the organization of the Ogden Chamber of Commerce in April of 1887. He also oversaw the construction of a new city hall. At the time David also expanded his lumber operations. Between 1883 and 1889 he opened new timber stands in Oregon the opportunity to market lumber from the lush stands of the mountain west and pacific coast became part of the incentive for the construction of railroads through the west. And the available railroad transportation led to a boom in railroad logging. As entrepreneurs moved into the Rocky Mountains, California and the Pacific Northwest, to harvest evergreens Eccles got in on the ground floor of the logging business. 6 In 1883 he purchased a mill to manufacture railroad ties at North Powder from John Stoddard. Organizing the firm of Spencer, Ramsey and Hall in 1887 Eccles established sawmills at Veneta, Oregon and Chandroth, Washington. Fluming or floating logs to Veneta, the company cut the logs into ties, loaded them on railroad cars and shipped the out to fuel the ever expanding railroads throughout the west. In 1888 Eccles closed his operations at Scofield and moved the mill to Telocaset about thirty miles north of Baker, Oregon, and about eight mile from North Powder on the Union Pacific Railroad. Eccles' loggers at Scofield had been cutting illegally on public lands and after the inauguration of the Cleveland administration in 1885 General Land Office Commissar William A. J. Sparks began a sustained attack on illegal use of public resources. In addition, the General Land Office lumber inspectors had reportedly been extorting bribes from the company. That was somewhat of an incentive to close the operations down. In 1887 Eccles began his associations with Charles W. Nibley and you see the two of them here on the advertisement for the Oregon Lumber Company. Nibley a Scottish immigrant like Eccles earned a fortune in lumbering and in the beet sugar business before he became Presiding Bishop of the LDS Church stockholders in addition to Eccles, who held a controlling interest in the company. In 1889 David moved Ellen's family to North Powder. Eccles and Nibley induced the Union Pacific Railroad to use rails salvaged from other operations to construct in 1890 a twenty mile long narrow gauge railroad from Salisbury eight miles south of Baker northeast through the Sumpter Valley and he himself invested in that railroad as well. In addition the U. P. contracted with Eccles' firm 7 to furnish 500,000 ties each year which they shipped on their new railroad to various destinations. In 1891 the company shipped its first timber from Sumpter Valley and in 1892 Eccles opened a mill at Baker. By 1893 the company had operations at Hood River, Meacham, North Powder, Baker and Pleasant Valley. Eccles' company managed to weather the economic depression that followed the financial collapse in 1893 and the company was able to keep its employees, because they honestly told the workers about the dangers of working for the company under these stringent economic conditions. At the same time they promised the workers that they would treat them fairly. Into the early twentieth century the company continued its operations. In 1902 Eccles opened the mill at Anglish Oregon and about forty miles northwest of Portland. The town again lay on the Columbia River and also on the railroad line. In 1903 Eccles purchased the Lost Lake Lumber Company at Hood River also on the Railroad line and the Columbia River and he consolidated with the Oregon Lumber company. In 1905 Eccles induced the Union Pacific to construct a spur line the Hood River Railroad from Hood River twenty- five miles up to Parkdale. This allowed them to access the lush stands of fir in the region. In the mean time Eccles began to invest in other businesses. He reluctantly bought stock in the Utah Sugar Company, the parent company of Utah- Idaho Sugar. In spite of his reservations about investing in that company his connection with U& I proved a god send for him. He also began to invest in banking and it was the banking business that eventually led him to invest in Utah Construction. In 1881 a group associated with Horace S. Eldridge then president 8 of Deseret National Bank and manager of ZCMI chartered the First National Bank in Ogden. The bank located its offices at the corner of Washington Boulevard and 24th street. At the time the only Ogden stock holder was Neil C. Fliger. In 1883 the First National Bank increased its capital from a $ 100,000 to $ 150,000 and David invested in the bank and was elected to the board of directors. In 1888 the board elected David H. Parry as president of the bank and in 1889 Eccles was elected, or in 1892 Eccles elected vice president. In 1894 he purchased Parry's stock and was elected president of the bank. In 1898 he became a director of the Deseret Savings Bank and Deseret National Banks in Salt Lake City. These banks later became the basis of the First Security Bank system, now part of the Wells Fargo Bank system. As a faithful Latter- day Saint he also responded to calls to help his church. He never served a mission himself but sent sons on missions. He made his initial investment in the Utah Sugar Company because of a request from Heber J. Grant. Later when President Lorenzo Snow decided to issue bonds to help satisfy the church's creditors David Eccles subscribed to $ 200,000 worth of Latter- day Saint bonds. Eccles also paid off a $ 7,000 debt of the Ogden fifth ward by inducing President Lorenzo Snow to allow the ward to credit his tithing toward the debt toward that ward. Imagine trying to do something like that now. While David Eccles amassed a fortune from lumbering, the earning from which he invested in other business, two other young men, Edmund O. and William H. Wattis began to make their mark in business. E. O. and W. H. farmed together in Uintah and you'll hear some more about them from Stan Layton later 9 on, but they also began taking grading contracts often with their uncles George L., Charles J, Amos B., and Warren W. Corey. In 1881 the Corey Brothers and Ira E. Spalding organized Corey Brother Construction Company as a private company. In 1886 the Wattis brothers joined with their uncles and Spalding and incorporating Corey Brothers. The corporation constructed railroads in various states. Sometime after this incorporation David Eccles offered to purchase a share in the company, but reportedly the opposition of Warren Corey kept him out. Already however, Corey Brothers had begun financing their operations by borrowing $ 50,000 from Eccles' First National Bank. For the Portland to Astoria job for which the Corey Brothers contracted to grade the railroad line the contract required the company to pay the contractors at the completion of each twenty mile section of the railroad. As they moved along in the construction the company ran short of funds, in part because they had to front the cost of construction. Financial problems also arose because a company they were doing some work for in Nevada went bankrupt and because of the financial stringency. The depression of 1893 was probably the second worst depression that we had in the history of the United States. When Corey Brothers could find no financing to conclude the railroad contract local authorities auctioned their equipment to meet their obligations. In the mean time, the Corey Brothers soon reached First National Banks lending limit of ten percent of their capital. Warren Corey came to bank to borrow some more money. Well bank officials told him that David Eccles wasn't there. He was in his office over at the lumber company where he always 10 had his office, so Corey went and sought him out. What David did was to say, " Look, I don't want to talk with you. I want to talk to W. H. Wattis he's the general manager of the company." So Wattis came in to Eccles office and Eccles asked him, " Look what's the matter. Why do you need more money?" Wattis replied, " That nothing was the matter if we could get rid of the Coreys." He told Eccles that job wasn't good enough for seven families to live off. Unable to meet their obligations as the depression deepened the Corey Brothers filed for bankruptcy in 1895. To settle their debts the Wattis's and Corey's had to sell a great deal of their property in downtown Ogden and on the bench, east downtown to the First National Bank. As a bankrupt company Corey Brothers passed into receivership and the receiver sold the company assets now totaling about $ 7,000 to a new company incorporated on November the sixth of 1895 with capital of $ 10,000. Significantly with the new Corey Brothers they had a new set of senior partners all officers of the First National Bank. After the reorganization the officers of the bank, Thomas D. Dee, James Pingree, Joseph Clark, and David Eccles owned two- thirds of Corey Brothers Construction Company. Eccles held the largest block of stock with thirty- six shares. Dee, Pingree and Clark each held ten percent among the Corey Brothers only Warren Corey and his wife, Julia, with thirty- two percent and Amos Corey with one percent remained as stock holders and William H. Wattis held only one percent of the stock in this company. In what was an apparent effort to avoid calamities similar to that the company had experience in 1895 David Eccles insisted that company carry no 11 long term debt. In a bow to the Corey Wattis partnership however and because David Eccles had considerable confidence in him William H. Wattis was appointed vice president and general manager of the company. The new owners elected Dee as president of the company and Pingree as secretary and treasurer. Since the company had come under the wing of First National Bank however, David Eccles as bank president and the largest stock holder became a major power in the company. Soon however as Wattis had hoped the new owners of Corey Brothers shut the Corey brothers out of the business. On January the 8th of 1900 E. O. and W. H. Wattis together with their brother Warren L. Wattis incorporated the Utah Construction Company. They subscribed stock worth $ 8,000 from an initial offering of 24,000. Then on February the 8th of 1900, David Eccles, Thomas Dee, James Pingree and Joseph Clark, you'll remember their names from the bank together with the Wattis brothers purchased the remainder of the stock. Utah Construction agreed to purchase Corey Brothers assets except their books, probably weren't any good anyway, for $ 24,000. In the reorganization the Wattis brothers and W. H.' s wife Marie held $ 8,000 in shares, the same amount as David Eccles. Dee held $ 4,000 worth and Clark and Pingree $ 2,000 worth each. The directors reappointed W. H. Wattis as vice president and general manager and Dee was appointed as president. Wattis' reappointment came on the motion of David Eccles who had a considerable confidence in this younger mans ability. Eccles told his wife Bertha that the Utah Construction Company was one business that he did not have to concern himself about and that Mr. 12 Wattis knew the construction business and was competent to handle it. He also had similar confidence in E. O. Wattis whom he eventually place in charge of the companies San Francisco office. Under new management Utah Construction still had to finish the contracts that Corey Brothers had previously negotiated. The one Corey relative that they hired was Lester S. Corey, who served in various positions and eventually became company president. Completing the Corey Brothers contracts, Utah Construction finished a number of jobs including grading a road from Idaho Falls to St. Athenie for the Oregon Short Line, a subsidiary of railroad magnate Edward H. Harriman's Union Pacific Railroad. They also continued negotiating contracts for other jobs. In 1901 Utah Construction took a contract with Oregon Short Line to grade a line from its terminus in Utah to Las Vegas, Nevada. This construction project put O. S. L. and Harriman's Union Pacific system in competition with the Los Angeles and Salt Lake railroad owned by William Andrews Clark, who was a banking and mining magnate from Montana and who served for a time as Montana's senator. The Union Pacific had surveyed a line from Utah to Los Angeles in the nineteenth century, but Clark insisted that the franchise had lapsed because Union Pacific had not constructed the line very soon. This difference in opinion led to a frantic race between the two lines to completely construction through choke points. That is Narrow Canyons where workers could construct only one line. Both the Utah Construction Company and the L. A. S. L had crews that they pushed into the breach. Beginning at choke points construction crews actually graded road beds between places where other crews had already laid tracks. 13 Lester Corey served as Utah Construction's forwarding agent. In that capacity he had to make sure that hay, oats, and other supplies reached the camps ahead of the construction crews. From that vantage point Corey watched the progress and the confrontation between Utah Construction and Clark's company. They sent men and teams over land to places as much as fifty or more miles ahead of the rail end, those are Corey's words as he watched this. Laying rails at the rate of a mile a day the O. S. L people reached a choke point in Caliente Canyon, about sixty miles as the crow flies from Modena, Utah which was the last town in Utah before the tracks went into Nevada. Crows however don't fly the circuitous route that Utah Construction had to take to get into Caliente Canyon and down to Meadow Valley Wash in southern, southwestern Nevada where the town of Caliente was located. The Utah Construction crews reached Caliente Canyon before the L. A. S. L. crews did. Although the story is a bit unclear, Utah Construction must have already graded road bed through the canyon because the O. S. L. crews pulled in laying track on the way. When they got to the canyon they found that L. A. S. L. crews had strung a wired fence across the road bed, behind the fence stood a squad of toughs with rifles aimed at the O. S. L. construction crew. O. S. L. chief engineer, William Ashton, order his men to push the construction cars up to the fence and then he dumped a load of ties across the fence. In the face of these riflemen then, Ashton jumped the fence to call their bluff. Well as it happened the shooters weren't bluffing, at least not exactly. As soon as Ashton reached the other side of the fence the rifle men greeted him with volley of shots. 14 Fortunately the shots were all bang and no lead because the shooters had loaded their rifles with blanks. Both sides laughed at the confrontation and cooler heads prevailed. Utah Construction crews then packed up and returned to Utah and Idaho to carry several bank widening contracts. U. P. and L. A. S. L. took a year to negotiate an agreement and the line eventually became part of the Union Pacific system and Utah Construction returned to finish the road into Las Vegas. Significantly one of the stations in Caliente Canyon is named Eccles probably after David Eccles. After the organization of the company Eccles understood that Utah Construction could not really prosper if they continued to take small contacts for portions of railroad lines or for realigning various railroad lines the way the Corey Brothers had done. He wanted to undertake a very large project, but he needed help to negotiate it. His help came from Henry Havemeyer. As we've noted before through the good offices of Thomas Cutler, Eccles had already met Havemeyer. Cutler's Utah- Idaho Sugar Company had sold a fifty- one percent interest to Havemeyer's sugar trust. In June of 1902 after Cutler had introduced them, Havemeyer left Cutler twiddling his thumbs in the outer office and spent most of the day with David Eccles. The wily New Yorker apparently thought he could wear Eccles down, having cut his teeth though on the rough and tumble of western business Eccles held his own. After having his fill of Havemeyer's tactics Eccles finally told him bluntly, " We don't have to sell. We don't owe a dollar. This is what we'll do and nothing under that." Accepting Eccles proposal Havemeyer purchased fifty- one percent of the Ogden, Logan 15 and Oregon sugar companies that Eccles owned for more than the combined total of the three companies, and he consolidated them into the Amalgamated Sugar Company. Although he stood his ground in these negotiations, Eccles recognized that he could not battle a powerful company like the American Sugar Refining Company, so he bargained for the best deal he could. Significantly instead of detesting Eccles for his unyielding stand Havemeyer found Eccles a capable and impressive businessman and they became close friends. In Bertha Eccles' words, " Havemeyer didn't lose any respect for him because he stood up for what he knew was right." In fact he kept Eccles on as company president. Later when Havemeyer sent one of his technical experts to investigate Amalgamated Sugar Company plants the expert returned with the complaint that Eccles managers and other employees didn't have any advanced education. Havemeyer then defended Eccles, he told him, " Any man Mr. Eccles employs as a superintendent or to work around the mill is satisfactory and you must not interfere with Mr. Eccles." Now Havemeyer's friendship with Eccles proved more that propitious. Following the death of Callis B. Huntington in 1900 Edward H. Harriman gained control of the Southern Pacific Railroad. He already owned a controlling interest in Union Pacific and with the control of S. P. he effectually monopolized all of the railroad traffic from Salt Lake City to California. Previously S. P. had divided its patronage between the Denver and Rio Grande and the Union Pacific. With the 16 acquisition of Southern Pacific however, like a first rate monopolist Harriman began to squeeze the D. & R. G. In the mean time ownership of D. & R. G. had passed from Jay Gould to his eldest son George Jay. George Gould then owned a controlling interest in railroads stretching from Buffalo New York to Ogden Utah and he intended to extend that railroad from Baltimore to Oakland. To accomplish the western leg of his dream Gould turned to E. T. Jeffery who was president of Denver and Rio Grande in which Gould had a controlling interest. Gould and Jeffery tried to conduct surveys in secret over Beckworth Pass and down the Feather River Canyon to Oroville in California. But Arthur Caddy and Walter Barknet who had long planned for such a railroad learned of these efforts. Pressing Gould with claims that they'd already staked. Barknet negotiated an agreement with Gould on February the sixth of 1903 to provide for a new company to build this railroad from Salt Lake City to Oakland. On March the third then, a month after the two had signed this agreement and less than a year after Eccles had negotiated the sale of the controlling interest in his sugar plants to Havemeyer eleven men sat down at the California Safe Deposit Building on California Street in San Francisco. And you should remember that name, California Safe Deposit because it becomes important later on to the company. They signed and agreement to construct the Western Pacific Railroad from Salt Lake City to Oakland by way of Beckworth Pass, the Feather River and Oroville. Beckworth Pass lay more that 2,000 feet lower than Donner Pass which the Southern Pacific controlled. 17 Virgil Boge whom Gould sent out to conduct surveys found that they could construct a road with a grade of one percent, making it much more efficient that the Southern Pacific's grade over Donner Pass. After word of the new railroad reached Ogden the Company Officers learned that the contract for the western leg of the rail road from Oakland to Oroville had gone to E. B. & A. L. Stone of San Francisco. No one however had won the contract for the eastern end of the road which was to cross the Sierra Nevada, span all of Nevada and then cross Utah into Salt Lake City. No one in Utah Construction except David Eccles had an association with anyone with influence who could recommend them to Gould's representatives. He was in the word of Lester Corey, " The only one of our group who was known in eastern circles." Moreover " Eccles firmly believed that the company could do the job, so he agreed to go to New York and see what could be done," those are Lester Corey's words. Since he had a working relationship with Henry Havemeyer Eccles went to see the sugar magnate. Because of Havemeyer's confidence in Eccles' ability he recommended Eccles to the W. P. officers. Eccles said that " Havemeyer told Gould and his associates that anything that Eccles would sign his name to they could be sure he would see it through." Significantly Eccles, personally obligated himself to the successful performance of the contract, gave his personal word for it. In the midst of these negotiations on July eleventh, 1905 Thomas D. Dee contracted phenomena and died. On August seventh vice president W. H. Wattis called a meeting of the board of directors, the directors then elected David Eccles 18 president of the company. On September thirtieth, Eccles met with the board to ratify the first of the results of his negotiations with the Gould people. The directors agreed to sign first what to have been six contracts and seven supplemental contracts that authorized Utah Construction to prepare a roadbed for laying of rails from Salt Lake City to Oroville, California. The first contract obligated Utah Construction to grade between Salt Lake City and Silver Zone Pass, a pathway through the Toano Range about a hundred and ten miles west of Salt Lake City. Readers should understand that Utah Constructions obligation on this as on many previous contract consisted on preparing road bed on which the railroad laid its tracks rather than to lay the tracks as well. It did some jobs where it laid tracks but a lot of these involved grading road bed. Eccles then tasked Andrew H. Christenson with supervising the contract from Salt Lake City end and Edmund O. Wattis to superintend the Oroville end. Each section of the line had its own problems. In crossing the Bonneville Salt Flats near Wendover the construction crews faced a vast span of water soaked salt under pinned by mud. To solve the problem by laying lumber on the salt laying tracks on the lumber and hauling train loads of earth and gravel until the train bed would hold the locomotives and railroad cars. Consulting with supervisors and engineers the company broke new technological ground. This is the old technology, horses and wagons and scrappers. Here's an example on a construction project on the way they went ahead with their horses and wagons. Before 1905 construction company 19 workmen had prepared the road bed with horse drawn plows scrappers and dump wagons. Crews blasted through rock with dynamite but horse drawn equipment did virtually all of the earth moving. Since numatic drills available in the nineteenth century were bulky and difficult to move crews did most of the drilling by hand to place dynamite and nitroglycerin. On the Utah Construction job however, on the western construction job, Utah Construction began to move its technology into the twentieth century. Crews began to use in Lester Corey's words, " Air compressor, power drills, small steam locomotives, dump cars of four to eight cubic yards capacity, and steam shovels." You can see in this picture one of the trains with dump cars and the steam shovel operating, this is at Beckworth Pass. Since much of the hardest work took place in California and Western Pacific had its office in San Francisco as construction near completion in 1908 Utah Construction opened what they anticipated would be a temporary office in San Francisco. Eccles sent E. O. Wattis to head this office which was located in the Flood Building on Market Street between Turk and O'Farrell. After completion of the Western Pacific job the company began to secure contracts for work on the west coast and instead of closing this temporary office, it remained opened. E. O. and his associates Henry J. Lawler, John G. Tyler and John Q. Barlow aggressively sought contracts on the west coast as well. With the exceptions of the difficulties encountered on Utah's Bonneville Salt Flats Utah Construction crews had a relatively easy time constructing the road through Utah and Nevada. The seventy five mile Feather River Canyon in 20 northwestern California between Cady and Oroville however seemed like something from another world. On the surface a span of seventy five miles that dropped only one foot in a hundred seems like a walk in a park, at a glance. If you look at a topographic map of Feather River Canyon however, it reveals something quite different. The canyon is so steep that contour lines seem to lie on top of one another. And photographs from the canyon reveal a gloriously rugged landscape. And you'll see one of those pictures here. In some places surveyors had to hang by cable to drive the center line and field space across the canyon. In some places crews had to work very hard because they had to build a railroad grade with curves of only twenty degrees. Utah Construction blazed a trail and brought supplies in by mule train to set up camps and used these as bases for blasting out wagon road to haul in provisions and equipment. Eleven men lost their lives working on a rope bridge at Cromberg. Five died in and explosion at Beckworth Pass. At the confluence of Grizzly Creek the crews had to raft around shear cliffs. Utah Construction blasted forty tunnels of between forty and 7,500 feet in addition to building bridges, trestles and doing cuts and fills. E. O. Wattis moved his family to Oroville just beyond the north fork of the Feather River and his daughter reported that they could hear blasting from their home. As the construction proceeded, Utah Construction in general and David Eccles in particular faced a new problem caused in large part by the panic and recession of 1907. On October 22nd 1907 W. H. Wattis approached J. Dalzell Brown, Western Pacific's treasurer and asked him for payments due the 21 company. Lying to Wattis, Brown told him that the company didn't have any money on hand when in fact Western Pacific had deposited in the California Safe Deposit and Trust Company in San Francisco. Wattis had to leave San Francisco but Brown promised to send him the checks to Salt Lake City. Later Brown who was also the treasurer and vice president of California Safe Deposit, he had both those companies together, sent Utah Construction two checks totaling $ 236,000 drawn on California Safe Deposit. John Pingree who was the cashier of First National Bank of Ogden had left the business when the checks arrived and James F. Burton who was assistance cashier received the checks and sent them to California Safe Deposit for credit instead of depositing them in the San Francisco banks at the First National generally did business. Dalzell Brown and the other bank officers however knew something that Wattis and Brown didn't know. Through out the month of October 1907 California Safe Deposit was insolvent, in fact only deposits from Western Pacific from failing earlier and the bank apparently tried to protect itself by paying only nominal amounts from W. P. had deposited. More over California Safe Deposit had not kept the more than $ 400,000 required by the state of California for its financial institutions. Thus in an age before deposit insurance First National stood at risk. Employees at California Safe Deposit nicely credited First National's account for the checks, this was on October the 28th 1907 but they paid out no money, they simply credited the account. Safe Deposit proved quite unsafe deposit however because it closed its doors two days later on the October 30th. 22 To compound the difficulty at the same time because of the recession Western Pacific ordered construction curtailed by forty percent. In spite of Western Pacific's curtailment, Utah Construction had obligated its self to pay subcontractors their retained percentages, but W. P. didn't have to pay Utah Construction. In effect Utah Construction faced involuntary bankruptcy. Now David Eccles had guaranteed the contract with Western Pacific personally so he felt personally responsible for the losses incurred by the banks failure and the obligations to the subcontractors. As a result he negotiated a personal loan of $ 100,000 from Desert Savings Bank which he deposited in First National Bank, the remaining $ 125,000 came from Utah Construction's undivided profits. Thus Utah Construction and David Eccles absorbed this loss. Utah Construction however agreed to repay the bank losses and though the documents on this matter are not clear Eccles may have recovered some of the money that he advanced. After the completion of the contract Utah Construction tried to recover its losses from Western Pacific. Western Pacific insisted that since California Safe Deposit had credited Utah Construction with the checks that they gave him that the company had no liability. Safe Deposit was bankrupt of course and the checks were no good. Utah Construction officers believed that Western Pacific should repay the money. Officers of Utah Construction and Western Pacific then agreed to submit their disagreement to arbitration on April 29th 1910 the two companies's turned the dispute over to Charles P. Ells. Ells ruled for Western Pacific and Utah Construction then appealed to the California Superior Court in 23 San Francisco in 1912. The California Superior Court also ruled in favor of Western Pacific and to add insult to injury ordered Utah Construction to pay court costs and attorney fees to Western Pacific. Utah Construction the appealed to the California Supreme Court and on January the 9th 1917, five years after David Eccles' death the Supreme Court sustained the lower court decision in favor or Western Pacific. Now I discussed this case with an attorney friend that told me that a Utah company probably didn't stand the chance of beating a California company in California court in 1912. He said that the company might have stood a better chance had they applied in federal court. In spite of this setback Utah Construction had made its mark as one of the west's major construction companies. The company received $ 22.3 million dollars for a contract that kept its crews and subcontractors busy from 1906 through the end of 1909. The company hired more that 7,700 workers it drew many of them from Europe through an employment agency in Chicago. At about the same time the company contracted to construct this line. It agreed to build a line for the Nevada Northern Railroad in Nevada from Cobre on the Southern Pacific line southward to Ely. Eccles also purchased an interest in a livestock company, which is son and executor of estate David C. Eccles sold to Utah Construction in 1913 to obtain money to pay his fathers inheritance tax. The owners incorporated as the Vineyard, Land and Stock Company. Between 1908 and 1911 the company also undertook a number of smaller projects which kept their crews busy. All of these 24 activities proved extremely profitable. In 1900 the incorporators had purchased the assets of Corey Brothers for $ 24,000, in 1906 the company increased its capital to $ 500,000, on December the 31st of 1912 a few weeks after Eccles' death the company had paid stock of $ 903,000, moreover it had additional resources of assets over liabilities totaling $ 1.4 million. David Eccles had invested $ 8,000 in a company in 1900 that was worth $ 24,000. At the time of his death in 1912 the value of the stock and undistributed profits of Utah Construction Company totaled $ 2.3 million. In 1971 Leonard Arrington interviewed Marriner S. Eccles, the son of David and Ellen Stoddard Eccles. Marriner had had both the Utah Construction Company and First Security Corporation. Eccles told Arrington that Utah Construction was then worth in excess of $ 60 million, this was in 1971. Now I'm quoting from Marriner Eccles, " The Eccles family holding in First Security are chicken feet compared to Utah Construction." David Eccles died on December the 5th of 1912 running to catch a train in Salt Lake City he had a heart attack from which he did not recover. By today's standards where billionaires seem to abound, his estate seems relatively small. David C. Eccles administrator of that estate valued it at $ 7.3 million. In 2007 dollars however the estate would be worth about $ 154 million. Bertha got a widows share of one- third the estate and his children by both Bertha and Ellen received equal shares of the remainder. As a plural wife Ellen received none of the estate. His heirs paid inheritance tax of $ 297,000. 25 At his death Eccles' stock in Utah Construction Company were valued at $ 235,000, that from an $ 8,000 investment. It was the fifth largest block of stocks that he owned exceeded only by Amalgamated Sugar Company, Lewiston Sugar Company, Utah- Idaho Sugar Company, and the Oregon Lumber Company. In effect his $ 8,000 investment in Utah Construction in 1900 had grown 2,938 percent in twelve years. That's a fairly decent return on your investment. Now to what did David Eccles owe his success? The origins of his fortune lay in hard work and thrift. During 1872 while he ran the mill on Monte Cristo he seldom slept in a bed. He worked until dark, laid down where ever he could find a place to nestle himself and began to work again at dawn. He spent virtually none of the money that he earned saving it as an investment to improve his position as a capitalist. Although he accumulated some debt during the early years shortly after his marriage to Bertha he paid that off and he ordered his business affairs so that he carried no long term debt. He had excellent business acumen and extraordinary ability to recognize significant economic trends. He based his fortune on lumbering during a time of cheap or free land and a rapidly expanding market. Then instead of carrying all the all of his eggs in one basket, he diversified into eighty- three companies in a wide range of business ranging alphabetically from Adams Copper Mining and Smelting Company in Washington County to ZCMI in Salt Lake City, that's A to Z. He was an excellent judge of the abilities of people with whom he associated and of the opportunities open to him. He recognized the particular strength of people like Thomas Dee and William H. and Edmund O. Wattis. He 26 knew how to cultivate the friendship of people that could that help him. Without his association with Henry O. Havemeyer it seems unlikely that Utah Construction would have obtained the large contract to build the eastern leg of the Western Pacific Railroad Company. Clearly Utah Construction Company owes much of the credit for the early successes which provided a foundation for its future to David Eccles. Thank you. © 2007 WSU Stewart Library, All rights reserved.

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

Transcript of an oral history interview with Maurice Homer Smith, conducted by Jennifer Payne at Colonel Smith's home in Northfield, Vermont, on July 30, 2013, as part of the Norwich Voices oral history project of the Sullivan Museum and History Center. Maurice "Moe" Smith was a member of the Norwich University Class of 1934 from Morrisville and Hyde Park, Vermont. After graduating from Norwich University, he taught school in Barton, Vermont, for a couple of years before joining the Army and serving in the military from 1940 to 1956. He later returned to Norwich University as an employee, working many different jobs over eighteen years. At the time of this interview, he was Norwich University's oldest living alumnus at age 102. ; Page 1 Colonel Maurice Smith, NU 1934, Oral History Interview July 30, 2013 112 Winter Street, Northfield VT 05663 Interviewed by Jennifer K. Payne Transcribed by Lindsay J. Gosack, February 4, 2014 Edited by C.T. Haywood, '12, January 13, 2015 Jennifer Payne (JP): This is Jennifer Payne with Maurice Homer Smith. The date is Tuesday, July 30, 2013, and we're at his home at 112 Winter Street in Northfield, VT. So let me start with some of the basic questions. I know we've gone over some of this, but this is just for the people who will hear it for the first time. Um, which class, what are you, what is your Norwich class? Maurice Homer Smith (MHS): 1934. JP: And, ah, your date of birth? MHS: 26 July, 1911. [sound of a door opening and closing in background] JP: Which makes you? MHS: 102 JP: 102 MHS: [Chuckles] I'm being interviewed here, FRIEND OF MHS: Go ahead! MHS: Can you stand by? MHS: Sit down. [Introducing someone] This is my buddy. We play cribbage together. [Friend chuckles] FRIEND OF MHS: We met. MHS: Huh? FRIEND OF MHS: I said we've met. JP: We have met. [Moe chuckles] MHS: Oh you have? Oh I did not know that. JP: Um so, um, do you have any other names you are known by? Page 2 MHS: Uh [slightly clears throat] well Moe is most of the names. I, in the, in the three years I was in Japan I was called Hank 'cause when they asked me what my middle name was, which is Homer, it's ugly. That was my father's first name. So I said Henry, so they called me Hank. And so even the official Commanding General Yokohama command wrote me a letter and they knew they called me Hank so he addressed it (this was official mail): Major Henry Smith [laughs and coughs]. JP: So where were you born, Moe? MHS: I was born in Hyde Park, Vermont. JP: Were you born at home? MHS: Yes, yes, I was born at home, in the home. I guess most people were in those days, yup. JP: Yeah. MHS: Morrisville now has a hospital, has Copley Hospital, and if it had it then I'd have been born there in the Copley, but they didn't have it then. JP: When you were at school, what was your major? MHS: In college, [sighs] it was language was one. I had [clears throat] really three majors. You normally don't have three majors, but my academic advisor, K.R.B. Flint, told me, said, "You've got the equivalent of three majors." So there's language, which was Spanish, language, I think social, uh, history, and political science. So I had three majors. He said, "you have enough credit in each one of those to declare a major." So I had three majors. JP: Wow MHS: Normally you have a major and two minors or some combination. But, he said, "You got three majors." [laughs] JP: What was your… I know you've had a number of different jobs, but what do you consider your occupation? MHS: Well, I would say most of my life was the Army. I went in the Army full time. I was on, day one, I was in Fort Knox, was activated on June 15, 1940. And that's when the Armored Force came into being. I was there four days before that and the—I was assigned to the 37th Calvary Regiment, cavalry regiment. So when I got down there my advisor said, "Calvary is out, Armor is in." So he said, "get yourself a place to live, you can't live on the post, we don't have room for you." So I went to Elizabethtown, Kentucky, which is about seventeen miles from the post. And, uh, [laughs] what was I about to say though? JP: Your occupation was in the military.Page 3 MHS: Yeah, was in the military. So I've been in the military, well, sixteen years. I went in in 1940 and came out in '56. JP: Wow. MHS: So it was sixteen years. So I was going, at twenty years, you can retire in twenty years on fifty percent, so that's what I was shooting for. And I was in Chicago at the time and I wanted to stay in. And I liked it, I liked my job, liked my work, liked the people. And my mother called up and said, "If you want to come home," which I didn't want to do, and said, "Your father will sell his shares of the drive in theaters to you." So she wanted me to come home, and so I came home after sixteen years in the Army. And but I didn't really want to. And so I bought out my father's share of the Green Mountain Drive-in Theaters Incorporated and drive-in theaters. The largest one in the state was in Newport and then one in Morrisville. And so that's what I did. And then, then I came down to Norwich, and so but I still owned the theaters, but I took the dividends. I didn't work, never did work at the theaters, didn't have to, so I just took my dividends. At that time I think we got $10,000 a year, which is pretty good money, separate. So I had five incomes: Social Security, Norwich, and I'm full time at Norwich, what was the job I said I had? And I had five jobs either way. And so I had a pretty, pretty nice income, so I was living high on the hog. Sent Bill to Northeastern, my son. He didn't do anything, and he is smart enough to do it, but he didn't. He didn't like it. He came back. He said one semester and said, "College isn't for me." So he went off in carpentry and did his own thing. And that's what he wanted to do, so. JP: Wow. So why didn't you want to leave the military? MHS: I didn't want to leave the military, because like I said I had sixteen years and at twenty years you get two and a half percent a year. So if I stayed in for twenty years, I would have gotten, I was a colonel, I would have gotten fifty percent of a colonel's full pay. The maximum is 75%. You could stay in long enough to get 100%, but it stops at 75%. And I would have gotten four more years. I wanted to stay in, I did not want to get out, but mother wanted me to get out and so I did. But I, I…Chicago was my last duty station and so I think I made a mistake, but it doesn't make any difference. I probably made more money by getting out than I did by staying in, so [chuckles]. JP: So it was the money, it was the income, the plan, yeah. So you were born in Hyde Park and you moved to Morrisville as a youngster? MHS: One year, I asked my mother when we moved, she said, "you were about a year old when you [moved]." Hyde Park is only about three miles from Morrisville. I was born at Hyde Park and a year later, so I grew up in Morrisville. And graduated from Peoples. JP: Academy? MHS: Academy. JP: Yeah, how did you know, in high school, that you wanted to go to Norwich? Page 4 MHS: Well, I did not have any college picked out and my brother was at Norwich, and my folks were paying the way and they said, "You're going to go to Norwich." So I never questioned it because my brother was here already ahead of me. He was two years older than I was and he was already here at Norwich. And they said, "You are going to go to college, you're going to go to Norwich." My brother had two colleges he wanted to go to. One was Georgia Tech and the other one was University of Alabama, and the folks said, "You aren't going to either one of them. You're going to go to Norwich." So my brother was here and my—the three of us, only five of my graduating class at Peoples, and three of us came to Norwich. And so I guess I was destined [laughs] to be a, a graduate of Norwich. JP: So your brother's, your brother's name was…? MHS: Phillip. JP: Phillip. And he was class of…? MHS: He was, well he would have been, he took a, he was four years ahead of me but he took a PG course in high school so he lost a year there. He was really two years ahead of me. He was two years older than me so two years ahead of me. And we both went to, he went to Norwich too, my brother did. But he didn't graduate. We'd have the quiet hours from 7:30 [P.M.] to 9:30 [P.M.], and at 9:30 we could, all hell would break loose in the barracks. The whistles would blow and we would get dragged into our holes, and dragged into your hole, we would get in our rooms and it was quieted down and during study hours it was very quiet and, uh, I don't know what brought that on. What were we talking about? JP: Your brother, your brother being ahead of you at Norwich. MHS: Yeah, he was two years ahead of me. And but he didn't graduate. But during study hours, what he was doing was playing cards. What I did was studying. I said—I was really driven to study. I said, "If I don't study, if I don't succeed, I'm going to be carrying a lunch basket to work. And if there is anything I don't want to do, it is carrying a Goddamn lunch basket, a lunch box." And you will if you don't succeed so I was driven to, for success, and I was, and I graduated number three in my class. [Laughs] I was driven I had a desire to do it I said, "I can't fail, I just got to do it." I dug in. So my brother was playing cards and I was studying, so he didn't graduate he, well I won't say he failed out but I used to do his Spanish. We took a Spanish class together and he would be playing cards and I was studying during all that time. I said, "Phil, I got maybe ten sentences all translated so you can copy them off if you want to learn this." Same Spanish class together. [laughs] JP: Was he playing poker or what? MHS: Oh yeah he was playing any kinds of cards. Probably poker or anything like that. In the barracks, quiet. It was very quiet you couldn't talk above a whisper and if you did like whoever was on guard could hear you out in the hallway, you were placed on report and given demerits. You had, allowed 9, were given 9 merits and for every demerit, like I guess walking on the grass I guess was 2 demerits. And so you could, so of all the years my brother was working towards, Page 5 all the time he was there shoveling horse manure on the Sabine Field and things like that, walking tours or either working tours off, punishment tours. And I only, I was a corporal. I only—one month I went over, I had 10. So I slept in, I mean I couldn't sign out for home, I normally sign out for noon so I just stayed in my room till 2:00, from one till two to get rid of that 1 tour and then I went home that weekend. And that was the difference between my brother and me. He was, my brother was in CMC, Close Military Confinement. And that's 10 demerits, 20 tours and 30 days Close Military Confinement. And that's pretty rough on a cadet. And a lot of them quit when they get that. You have to do something really bad. My brother was, he was a, he broke his collarbone. Harmon was leading a charge in the stable; my brother was riding a horse named Ham, H-A-M. And they were racing, and the horse stumbled and my brother went over, pitched over his head there and it was a mad rash. They made Pathè News, Norwich did, Pathè News. So my brother went over the, stumbled Ham, and landed and broke his collarbone. So he was in the hospital and on the post, the post hospital there. And he went to the sign out, he didn't sign out, he went to the movies and he got a good, that's a no-no. So he got caught, got 10-20-30, 10 demerits, 20 tours, and 30 days Close Military Confinement. It's pretty pretty rugged. So he was in a jam most of the time and I wasn't. I said I was a corporal and all sophomores are corporals, juniors are sergeants if you are made, you are sergeants, and the seniors are officers. That is the way it works up there now, I think, even now. Was in my day. Everybody was a corporal that was made, you were either a private or a corporal. I do not know what percentage probably 20% maybe, or 15%, were non-commissioned officers. So all sophomores, you cannot be over a corporal. A junior, you can be different classifications of different sergeants. And as a senior, then you are a non-commissioned officer in the militia, not the army, in the militia. So that's how it works. JP: What does Close Military Confinement consist of? What did that mean? MHS: Well you're like a prisoner, it's like being in prison. And when you go to meals you have to, there is a pass book on the floor, there would be a desk there and you would have to sign out for your meals and sign in for your meals, just like a prisoner. And you were a prisoner. And you have to copy where you are at all times and have to check in and it's pretty rough, it's pretty rough. And you can't speak to anybody, and the cadets can't speak to you. You are ignored, completely ignored. And I had one when I was up on the staff and his father was a superintendent of schools in southern Vermont. Quite a big shot. And he got on CMC, Close Military Confinement, and I'll tell you, he said, "It's no fun being ignored by the people you can't speak that way and they can't speak to you, like a prisoner." And it is, I guess, pretty rugged. He said, "I just kinda laugh smiling about it." He said, "It's nothing to laugh about it," I said, "that's pretty rough stuff." [laughs] JP: Do you have other siblings? Brothers or sisters? MHS: No, just the, well I had a sister, three years old, and we were close 'cause I was seven, my brother was nine. And so I was there enough to my sister. So I paid attention to my sister, my brother didn't, he was nine when she was three and she got appendicitis and died. She had appendicitis for a week, her face was flushed and everything and the doctors didn't know what was wrong with her! So they had a consultation of doctors, of 3 doctors. So at the consultation one of the doctors said, "I think she has got appendicitis," and that's what she had. So they put Page 6 her in the car, my father took her to Burlington, over the rough roads. The roads weren't like they are now, they were gravel roads, and he complained, my father, about hitting all the bumps and everything. And well they were too late, the peritonitis set in, she took her. JP: So what did your parents do, you said that he had a theater, did they have a theater when you were growing up? MHS: No no, that came later in life. That was when I was in the Army. And I get out in 1956, yeah 1956, well that's right I came down here. No. JP: So when you grew up what did they do? MHS: Well, I taught high school in the Northeast Kingdom as the, who was it they called it that, one of the, they called it Northeast Kingdom it stuck. And so, what were you about to say?1 JP: Oh, just asking what it was like when you were growing up. MHS: Well, I, ask me that again. JP: What did your parents do when you were growing up? MHS: Well, of course my mother was housewife, my father was real estate, real estate. And he'd sell it either on a commission, like someone would have a farm and turn it over to my father and father would find a buyer for it, he would get commission like 5% or 8% of the sale. And so that's what my father did. Real estate. JP: So, your parents helped you to decide to go to Norwich and you liked it? MHS: They didn't, they told me where I was gonna go. I told you my brother wanted to go to Georgia Tech and Alabama, one of those two. And they said, "No, you're gonna go to Norwich." I guess they figured he needed the discipline, the military, the discipline. And when I went, I was only, in Peoples, there was only 30 in my class, 25 girls and 5 boys. So 3 of us, 3 of the 5 boys all went to Norwich. JP: Wow, that's a pretty high percentage. MHS: Yes it is! [laughs] JP: So who was your roommate at Norwich? MHS: My roommate was, well that time, four in a room. So the—it's a big right room and I lived in Jackman Hall, was the dormitory. And the people I graduated—White, June White, Ross Grey, and I graduated from Peoples. So we were there and the fourth one was Bob Washburn, and he was from Massachusetts.2 1 Attributed to George D. Aiken (1892-1984) Vermont governor and senator. 2 MHS might be referring to Leon Morris White and Charles Russell Graves of Morrisville, VT. Page 7 JP: So the people you went to high school with your roommates. MHS: Yeah, yeah. They were. Yeah. JP: Oh that's great. And how did you decide which fraternity to join? MHS: Well I didn't have to make it, my brother was ahead of me, and he was a Sigma Alpha Epsilon, and so I was just automatically. I guess I did get a bed at one of the fraternities and but I could go—I wanted to go S.A.E. anyway. So I was just automatic, I mean, you have to accept the brother if he wants to go. And so I was S.A.E. And S.A.E. is the largest fraternity, in my day, in the country. And they had I think, I think the number was twenty-eight, I think throughout all the whole United States there were twenty-eight universities that had S.A.E. and the next one was Kappa Sigma they had twenty-five chapters. S.A.E. had the most in the nation, had twenty-eight chapters. JP: Wow, and do you remember the song that you sang for Sigma Alpha Epsilon? MHS: Oh yeah. JP: Would you mind singing it? MHS: [Singing] Oh sing for Sigma Alpha Epsilon, (lets see) Oh sing for Sigma Alpha Epsilon, and to Minerva (that's not a good key). Oh sing, Oh sing for Sigma Alpha Epsilon and to Minerva who will lead us on! And to Phi Alpha with her guiding light. To royal sons who fight, fight, fight, fight, fight! And when some day we will tell our sons, about the very best fraternity, oh sing for Sigma Alpha Epsilon, our dear old S.A.E. [laughs] JP: [laughs] That is wonderful; would you like a drink of water? Are you okay? MHS: Yeah I am okay, sometimes your voice is clear but now it's not. JP: That was great. MHS: So sometimes in bed I'll sing, and I'll just sing myself to sleep. I'll hum, and it's pretty good. And this is one of my off days [laughs]. My voice isn't in the singing mode. JP: [laughs] It was wonderful! That was terrific. Do you remember your uniform at Norwich? MHS: Yes, yes. JP: What was it like? MHS: I had my picture in the yearbook when I was a corporal and yes, we had the War Whoop was the yearbook, and I was in there because I was a corporal. And all the non-commissioned officers get special caption, a picture of you and well that's, well I was a corporal. All, well most Page 8 the people, most of them were privates, but the few, I don't know what, 20, 25 or 30% of them are non-commissioned officers and all. Corporal is the highest you can go as a sophomore. If you are appointed, sophomores are corporals, that is all. Sergeants are juniors, and commissioned officers are seniors. So I was a corporal, and a sergeant, and a second lieutenant in A Troop. We were troops then, A Troop, cavalry, horse cavalry. JP: Tell me about the horse cavalry. MHS: Well we had, I don't know how many horses we had. The stables are still up there, the original stables. We would have to, once a week, just like your classroom schedule would meet Monday, Wednesday and Friday or Tuesday, Thursday, and Saturday, it was on there. So once a week we had to go out to riding hall, the riding house, they're still down there, think the riding— no the stables, the riding hall is gone. You would go to this riding hall and do all these different formations inside. By the right hand, Hooo! By the left hand, Hooo! [laughs] and that sort of thing. JP: Did you learn how to ride a horse at Norwich or did you know before? MHS: No, I had a pony of my own at home. So I was, I know the head of the horse to the tail of the horse. People came up from Massachusetts and didn't know what a horse was, but I did. I had a saddle horse for two years before I went to Norwich so I was a veteran [laughs]. Most of the people were, didn't know one end of the horse from the other! JP: Do you know what breed the horses were that you had? MHS: Well no, but they were well trained. When you first went for drill, for close order drill, number one, one, two, three, four in a column. For example, so we would be in a line, and they would say, "Fours left, Hooo!" And you, first they would say to you, "Column fours, be one, be in a line. Column one, two, three, four. Column fours turn your head to the right in your line, and now one, two, three," and I would say, "Four, one, two, three, four." The next row, one, goes "One, two, three, four." And the next one, "two, three, four." So when you were in the line, they'll say, like we are marching for chapel they'll say, "Fours left, Hooo!" And we, everybody, the number one would pivot and the other went around and we went around in a column. There was nothing to it, a piece of cake. JP: It must have looked wonderful. MHS: Yes, it was good, it was a, it got the job done. JP: Did you drive a car on campus? MHS: I had a car my senior year. Yes I had a Buick Coupe. You had to be a senior. Underclassmen could not have a car, but that was a senior privilege. You could have a car, so my dad [telephone rings in background for a few minutes] had a Buick Coupe that he gave me. So I had a car which was nice. Because we could go from the barracks to downtown which was, Norwich was about a mile. We would pile in, go down to the movies, then come back. It came in Page 9 kinda handy. And when we got home weekends, we didn't think of hitchhiking, I had a car right there. So with four from Morrisville we would pile in the car and go to Morrisville [laughs]. JP: That must have been grand. MHS: It was good. You had to be a senior to have a car. JP: Now I noticed in the War Whoop that you were an expert swordsman, an expert pistol, and an expert rifle shot. MHS: I was. I think I was a marksman as a rifle, sharp-shooter as a pistol, and an expert in the saber. And the saber course was be these dummies, would be men, you would come galloping down, like a column, and you'd just, you would lunge forward. I said "Geesh, I'll probably break my arm, but well I'll do it because it was what we were supposed to do." Worked like a piece of cake. So it was on a pivot, like a row, and so we go galloping down, we gallop past, take the saber, and jam the dummy and follow it right around. And when we went past it, we would pull it back. And it worked like. JP: Was it a real sword? MHS: Huh? JP: Was it a real sword? MHS: A real? JP: Was it a real sword or like a wooden sword? MHS: Oh oh, it was real, I mean it was-- JP: It was sharp. MHS: Yeah, it was, you got a medal for it. I said I was a marksman with a rifle, a sharp-shooter, a higher class, as a pistol, and an expert in the saber, in the saber course. JP: And you all learned those things at Norwich? Or did you practice as a kid? MHS: At Norwich, yeah. JP: So they taught you all that, they taught you how to be all that. MHS: Yep, learned it at Norwich. You got it at Norwich. So I had on my tunic, I had those medals, three different kinds of medals on my tunic. JP: Very good. So what was it like to be a Rook, I know you've talked about being a senior, but what was it like to be a Rook?Page 10 MHS: Ooh boy was that bad. It really was. You were not supposed to haze, but it was, it was mild hazing, mild hazing. For example, they would say, "alright get the rooks on the floor like a row boat, you are rowing a boat." It was hazing, you were not supposed to haze, but they did. About two weeks, the first game of the season was Dartmouth we always played at Hanover. They never came here, but we went, the whole Corps marched at Dartmouth. We would march, line up on the street there, and then march onto the field. The whole Corps for the game. We were there for two games. We did that with Dartmouth for the first game of the season, and we did it in the state series. Middlebury, Vermont, Saint Michaels, and Norwich. And we'd marched. If we played Middlebury, we would march at Middlebury. Middlebury, I think there, most everybody came here. I know we went there. The whole Corps went to Coast Guard. Had a special train for the whole Corps. The whole Corps went down to New London, Connecticut to play the Coast Guard Academy in football. JP: On a special train? MHS: Yep, a special train yep. JP: That's always been a big rivalry for the Coast Guard. MHS: Yes, it has always been a good rivalry we have had with the Coast Guard. We always had, we have a nice, nice relationship with the Coast Guard. JP: Now you were quite a jumper. MHS: Yes I was. In the pole vault particularly. Well when I went there, in high school we had track and the coach, Coach Baker was my chemistry professor but he was also the track coach.3 And I went out for track, and I had the no form. It was just jump over, jump over any way you can get there, it was no form. He called it no form. He said, "I'll teach you the eastern roll or the western roll." He told me exactly how they went. So [he asked], "Which one do you think you will like to go on." And I said, "Let's try the eastern roll." That is: you don't come charging really fast, you've got to take a little hop, then take six or eight steps so it comes out just right. You know exactly where, and you go to the bar, you kick up like this, over the bar. With this foot, you twist it around so that the bar hits your body instead of your butt. You aren't dragging your butt, and knocking it off with your butt. So you kick up, with the eastern roll, and then do that, and twist your body right around and the bar passes your body. You want to get your butt out of the way. So I was a high jumper and in the pole vault, I did the 12 feet. The standards only went up to 12 feet and I guess they didn't think that anybody could do it, but I did. So I was the, and the broad jump. So every year, from freshman to senior, I got a little more as a sophomore, more as a junior, and more as a senior. I kept going up. So I was quite the track star. JP: You were, you were. MHS: And P.D. Baker was my chemistry professor and he was like a father to me. A wonderful, wonderful man. So he taught me all those things. He knew how they went. I stopped to think 3Perley Dustin Baker, NU 1920 (1897-1995), was dean from 1950-1957, worked from 1920-1962. Page 11 about it, I said, I think if I had chosen, he said, "you can have your choice." He explained how it was and I think if I had taken the western roll, I think I could have probably gotten, I just got a feeling, I could have probably gotten one or two more inches higher with the western roll. But he taught me the roll anyway. I liked P. D. Baker. He was dean there, and it might have been later, anyway, he was like a father figure to me. I guess that about covers it doesn't it? JP: That's great, what did you do for entertainment? MHS: Well we had, I was an S.A.E., as I told you it was the largest fraternity in the country. It had more chapters than any other college [fraternity], of all the colleges. We would have Freshmen Week, which would be around January. Classes were suspended and we would have 3 days, 3 days, on the weekend for just parties, dancing, and doing anything you wanted to do. It was dancing mostly and you would get your date there. And you would look around downtown get a rate or rent if they couldn't travel, if they were out in like Massachusetts. Then the cadet would get a room for their date, for like Freshmen Week or Junior Week were the two big weeks. Freshmen Week and Junior Week. Freshmen Week was around January, Junior Week would be around May I think. So I had, I had a girl, Cotting her name was, Emma Cotting, and I had her down for the weekend. And of course a lot of them, I would say probably about a fourth of the cadets had dates on those big weekends. The others didn't have them. Either they couldn't afford it or didn't do it for one reason or the other. But I did, I had a date down. And she lived right there during those three days, probably like Friday, Saturday, and Sunday or something like that for Junior Week, for Freshmen Week and for Junior Week in May and Freshmen Week was in January I think. And all the classes were off, and the parties were in. I remember I had some money, and I get through the fraternity and they made us, something, your boaters, not the boaters in something. We didn't want them in. So I went down there, this was during Prohibition, picked up a pint of whiskey and I paid $4.00 for it. I got to thinking, I said, "My God, I can't really afford four dollars." That would be quite a few trips to the theater, pay for a lot of the theaters. So I bought it for four dollars, I didn't have a date and so one of the cadets who did have a date said, "I'll give you $3.75 for it, and I said "Sold." So I lost twenty-five cents but I could go to more movies [laughs]. JP: So movies were a big thing? MHS: They were downtown, you had to get downtown. JP: So where did one procure liquor during Prohibition? MHS: Well I didn't ask, we just, we got it through the fraternities. The fraternities would, you would sign up for it and they, somebody would get a bootlegger or something and they got good liquor. Probably went up to Canada I presume, probably and got it. So I said, $4.00 for a pint, or half a pint, or a pint and I, like I said, I said "I can't afford that. I would rather spend the money on movies." So I sold it for $3.75, sold my pint for somebody that had a date. It was worth it. I remember we used to go to Lake Eden, during the summer time. Lake Eden was 2 hours, 17 miles I guess, 15 miles. And Eight Guide Dunbar, a wonderful band, 8 piece orches—geez, they were everywhere, they were from St. Johnsbury, Eight Guide Dunbar. We would go there every week, Lake Eden, to dance. The men would go up separately; the girls would go up separately. Page 12 Almost everybody took a date. The girls would get up there by bus or any way they could get there. And they would sit on one side of the room, and the men would stand up in the back. When they would wind up the music then we would go over and we'd pick out somebody or for dancing on the floor. I remember I was dancing with this girl, probably could have been my date, I don't know, I was dancing with this girl. Anyway, and a lot of stags went up there. So I would see this girl, and she would shake her head no, too. I said the next dance? No. The second dance? [laughs] While we were dancing, you have these singles. So like I said, the girls got there by bus or I don't know. They got there, they got there anyway. [laughs] JP: What kind of dances did you do? Do you remember? MHS: Most of them were, in those days we used to Jump the Hop. We did a lot of turning around. We would dance around or we would dance, dance, and we would dip. Or at Lake Eden we actually jumped. We would have your partner jump right in the air, jump, jump. It looked good from the outside. I said, gee that looks like great fun, so I learned how to do it and we would jump. Just jump with the steps rather than glide. Supposedly we would jump and twist in the air. It was good. JP: And you were a good jumper. MHS: We thought we were hot stuff! [laughs] JP: Do you remember any slang? MHS: Any what? JP: Any slang? Did you guys use slang? MHS: Slang? JP: Slang. MHS: S-L-A-N-G? Slang. JP: Correct. MHS: Oh, yeah I guess we did. The people from Massachusetts used to rip on the Vermonters for the way we, for the slang, for the way we talked. And the New Yorkers talked different, the Massachusetts talked broader. Vermont talks a lot flat, flat and hickish really, and Massachusetts were a little different and New York was different than them, just a little bit as a group you know. The rest of the states, you could tell, you could almost tell a state a man was from, whether he was from New York, Massachusetts or Vermont by just talking to them. And of course we were hicks. Of course, the Vermonters, we would usually take a ripping from the cadets from Massachusetts for the hickish way we talked. We probably did talk like hicks. [laughs]Page 13 JP: Did they call you hicks or anything else? MHS: No, not that I know of. But we, well they might have, might have called us hicks. If they did, they were right. We were hicks. [laughs] We wouldn't deny it. JP: Now was Mike Popowski one of your roommates? MHS: Yes, Mike was a—when you're—all sophomores, if you are promoted in the Corps. I think about probably 25% maybe are promoted, maybe not quite that maybe 20% are promoted. So you are supposed to live, not officers live with officers, if you are officers. Privates, senior privates, lived together. Juniors were sophomores were sergeants, and sophomores were corporals, juniors were sergeants, and seniors were officers. Now what did you ask? JP: About Michael Popowski. MHS: Oh, oh, well so well my room— I was an exception. I came to Norwich as a private. I had been there only one week. The very first week I was called into the commandant's office. You're promoted at the commissioning ceremony in the spring when, before you break up. You have a promotion parade and I wasn't on the list. Well when I got back, the first week of school I was called into the commandant's office and was promoted right there. And of course a corporal had to get his stripes sewn on. All sophomores are corporals, privates, and privates. You are a corporal, you are a non-commissioned officers, juniors are sergeants, and seniors are officers. First lieutenants through, well my day the highest rank was a major, was the highest rank. Later on they became a colonel was the highest in the Corps. But in my day it was a major, one major. Then there would be about four or five captains. It would be A Company, B Company, C Company, and Headquarters Company. They were commanded by a senior, by a captain, a senior cadet captain. They would have a captain of the company, command the company. A first lieutenant would be the second in command. Then you have your, like I was in A Troop, and we would have two, two second lieutenants. I was one of the second lieutenants as an A Troop when I was a cadet there. JP: Was Harmon the commandant when you were there? MHS: Harmon was a commandant my first year and then it was his last year there. My sophomore, junior, senior year was a, Harmon was the, my sophomore year. And, who was it? I can't remember his name now, I'll have to remember it, but my sophomore, junior, senior year, it was a new man that came in. They are Regular Army people. That was a duty. They are Regular Army, and it was a duty assignment. And, let's see, Harmon was a, well he was a captain when I came in there and he yeah, he was, he controlled the—the Army furnishes officers for each, each company, for the whole Corps I think there was 17 officers. We could appoint 17 officers, cadet officers. And they're appointed by a, well, a commission. I don't know as a group, I don't know who picks them out. I never did understand who picked them out. Well I was a corporal as a sophomore, and that's all. You are either a private or a corporal. Sergeants, you are either a private or a sergeant if you are made. And a senior, you are either a private or an officer. In other words, a company would have one captain, one first lieutenant, and two second lieutenants. Now I was in A Troop, so A Troop was in Jackman Hall. We had a captain, a first lieutenant, and two Page 14 second lieutenants in the company. Or then there was a, they didn't call them companies. They called them companies later on— we called them troops. We were a troop, troopers, cavalry. Cavalry called them troops. Infantry called them companies. So my freshman year we were troopers. Now they changed it to companies in the Corps. JP: So did you go on the ROTC Hike of 1932? MHS: Did I do what? JP: Did you did the ROTC Hike of 1932? MHS: The, um, no. The uh, that was the one year they did not have it. But the year before they had the summer hike, and I think the year after. But my year they had to cancel it so we went to Fort Ethan Allen. Before you would arrive in the post, [then] ride horses from the post to Fort Ethan Allen. Well this year, they could they were tight on money or something so they, we did not have that summer ride. I think ours was the only class that didn't. I think the class after us did. So we drove to the fort on automobiles and our parents dropped us off. But all the classes before and after us, they rode. They took this secured route from Norwich to Fort Ethan Allen. But my year we didn't take it, we drove in cars and rode our horses when we got there [laughs]. Or whatever it was we did, I don't know what we did. JP: So when you left Norwich, and you graduated, and you went in to the military? You went straight in? MHS: No, not immediately. I think it was only, it was hard to get in. As I remember only two people in my class got a Regular Army commission. You went into the Regular Army when the rest of us went into the Reserves. So for 95% went into the Reserves, we were reserve officers. We went down every two weeks out of, we didn't get a chance to go on active duty. So we didn't actually get our commissions. We didn't see much active duty. JP: What did you do after you graduated? MHS: Well I taught high school up in Northeast Kingdom in Barton. I taught there for four or five years. Well from '34 through '39, and then in '40 I went into the Army. JP: What caused you to go into the Army in 1940? MHS: Well, I, thank you [someone passes Col. Smith a drink]. Well I wanted to get in, you couldn't get in. It was good pay. So in 1940 apparentlyWashington got some money together and so those who wanted to could volunteer for active duty. That was 1940. So I jumped, and it was good pay. It was a lot better than teaching high school. I started at $900 at Barton, Northeast Kingdom, $900, then $1,000, $1,100, and then $1,200. I got a hundred dollar bump each year so my fourth year of teaching I got $1,200. When I went into the Army, I got a hell of lot more than that. When I was getting $1,200 I was getting $4,500 to $5,000, I got about four times as much in the Army. So I went in the Army, and the activation of the Armored Force. My order said the Page 15 37 th Calvary Regiment. When I put in for active duty they came through. When I got there and reported to the officer in charge, the Regular Army officer in charge, who was a lieutenant colonel I think he was, he said well. I said, "Mine said that I was assigned to a cavalry unit." He said, "Cavalry is out. Armor is in." So on the activation the Armored Force came into being on the 15 of June, 1940. The 1st Armored was at Knox, the 2nd Armored was at Benning. I was the 1st Armored Division on the first day of the activation of the Armored Force. On the ground level. JP: Ground floor. MHS: I was assigned to a, well, reconnaissance company. The recon company, the recon battalion, A Troop. A Company was armored cars. B Company was scout cars, C Company was tanks, which I was assigned to C Company. And D Company was half-tracks. Everyone had their own division type of vehicles and we all had cycles, motorcycles. That's what I was in. I remember we had old horse sheds that had no horses, and that's where we kept the tanks. So when we went to pick up our tanks they said, "Alright, anybody that has ever driven a tank, step forward or turn your name in." You were here to pick up some tanks. There was just a few handful had driven a tank, and so I was not one, but some of the old Army people had driven a tank. So they got enough tanks. They came out of a depot somewhere and so the people who had driven tanks stepped forward and drove the tanks into the motor park which were really converted horse stables. They were, now [instead of] horses there were tanks in there. Same place but different vehicle [chuckles]. JP: What kind of motorcycles did you ride? MHS: What kind of what? JP: Motorcycles. MHS: Oh, I think we had the Indian motorcycle, I think. It was Indian. And well they had the, the first ones we had, oh God it was a pleasure to ride. They were down, you sit right down, you had controls, sit right down. Well I'll be goddamned if they didn't give those up. They got the new ones and they are up in the air. Well Jesus, it's like learning to ride all over again. On those low ones you just sit right down, sheesh, you could just feel it, you melted right into the cycle on the road. You melted. Now you sitting up here and by god, I never did like them. They were hard, and if you got off balance, you would go down, you would fall down on the ground. Then you would have to get up shame-facedly and pick up your cycle and mount it again [laughs]. I remember one exercise we had, we were out in the field and we come riding into this spot and dismount. And somebody on the team would throw you a Tommy gun, through the air. I don't know where it would come from, but they would throw it to you, and you would have to catch it in the air, the Tommy gun. You would blast a couple [gun noises], it would rise up [gun noises], bring it down, you would take 3 or 4 shots and it rises on you. You do not try to hold it down. You know it is going to, so you do it, you let up on the trigger, then get out 3 or 4 more rounds. Page 16 Then it gets to ride up. Just the force of it forces the Tommy gun up. Then we, when we would finish that I would take the rifle and the submachine gun and toss it to the instructor, jump on the motorcycle, and you are gone [chuckles]. That was a test, I mean, I guess all the officers went through it. It was fun, it was fun. I liked it. It was good. JP: What other weapons did you carry? MHS: We didn't carry anything. We, uh, I'll tell you, in Germany General Harmon had the Constabulary. So when I went outside in Heidelberg and yellow, we had yellow shoelaces. We were special. Constabulary was a special group of soldiers. And we were hot stuff, I guess, under Harmon. And was everybody assigned, a quite few. Well I made the cavalry in Germany and uh, is that it? Does that answer? JP: So you were part of Ironsides? And did you take part in any combat action? MHS: Um, you mean real combat? Or, or, we had maneuvers and it was just like combat. I mean it was, it was. Well you are in a war! I remember I was in the recon battalion, reconnaissance battalion. We were deployed down on the line in a big field. We were there, nothing was happening. We were up front cause— we reconnaissance battalion is the forward most unit of a division, of an armored division, is the reconnaissance battalion. And I was a recon battalion. They lead the entire division. The reconnaissance battalion, and I was in recon bat. So we got here on this field here, nothing was happening and we were just holding there, waiting for something to happen. All of a sudden all hell broke loose and tanks just covered that field. I stood there and said, "My god, it was a maneuver." And that field was covered with tanks! I guess, I never saw so much tanks in my life! And I, uh, "Holy Jesus what am I seeing?" I was really captivated by it, I was a, it was a maneuver, it was maneuvers. JP: And where was this? MHS: Jesus. Well I can't remember. I was the 1st Armored and the 1st Armored was at [Fort] Knox. The 4th Armored, I think, was Drum, Fort Drum. 10th Armored was, I was the 1st, 4th, and 10th Armored as they were building up the divisions. They would send the cadre, a pit crew, to form a new division. They were forming new divisions. So I started out in the Armored, the 1st Armored, the very first beginning, the 1st Armored was in Fort Knox where I was. The 2nd Armored was activated on the same day. The first day of the activation of the Armored Force was the 15 of June, 1940. The 2nd Armored was at [Fort] Benning. Then they grew, so they had 18 armored divisions. They have cadre as a shell for the making of all the key positions of a unit. Then they send in recruit fillers, to fill it up to full strength. That's how they would increase. They had an outline, just an outline of key people who would be assigned as the cadre staff. I was the 1st Armored but I was picked as a cadre for 4th Armored Division. So it's a shell of the officers and non-commissioned officers and then the fillers come in and fill it up. And they go on and do it that way with the 18 armored divisions I think. So I was the 1st, 4th, and 10th Armored Divisions. Page 17 JP: So you were stateside. Were you overseas? MHS: Oh yeah, yes I was. That's, that's something. I went, I was overseas. Where the hell was I? Jesus. Goddamn [whispered with frustration]. I was overseas. Europe? FRIEND OF MHS: Moe, What did you train on tanks in Hawaii? You were a trainer, what did you train people [on]? MHS: My job there was to train Marines on the tank mounted flame-thrower. Hell, that was it. That was a school. Each Marine Division had one tank company or battalion, I can't remember which. They would send a whole unit of Marines over to—I was the head of the school at Kolekole Pass, that's where the Japanese flew in, over that cut in the mountains when they bombed Pearl Harbor. And uh, where was I now? FRIEND OF MHS: You were training Marines. MHS: Yeah, I was training Marines and we would set up trebles on the guns, on the flamethrowers. The flamethrowers were co-actually mounted. You would have a 76 sticking on the tank a big rifle, a big, long tube, a 76. And co-actually mounted to that was a flamethrower right beside it, or below it. So you could have your fire power. You're in the tank, you would have the ammunition in the tank. It was underneath the turret floor for your stored ammunition. So they were independent. They could fire, I can't remember how many, rounds of 76 you could fire or you could use the flamethrower. Either one. And we would make our own napalm. It is like a sawdust, soap, chips, I guess like soap. It's like sawdust, looks like sawdust. You can't get it, even a drop of water, or it breaks it down. So you have to be careful that the drums are dry and you had this napalm, that's the sawdust-like stuff, and mix it up, and it's rubbery. And you reach in there and pull it out like that and hold it and let it go a little snap back to base. It was heavy, it was elastic, like elastic. Now that's your flamethrower stuff. And it has to be that way so you can back off your tank, and that thing we couldn't throw a flame and it works out. They would, I wouldn't happen to be with the unit at that time. But the Japanese would hole up in these caves, so we'd get these flamethrowers and since it was almost impossible to dig out, 'cause the side was like a mountain, all rocks. They were inside with peepholes and everything. Hard to dig those people out. So we get these flamethrowers in there and course they had the aperture, they had it open so they could fire. And we would put the flamethrower and probably shoot it, probably, a couple hundred yards. If it was mixed just right, just right, it was like rubber, like rubber, and you could back your tank off and we would, they would, it had to be that particular action. But then they would fire these flamethrowers in these apertures, or whatever you call them, the rock where they fired. And they would put the flamethrowers in there and burn up the oxygen and those Japanese would be dead. D.E.D. Dead [laugh]. And not a mark on them, they wouldn't have a mark on them, but they'd be dead. It would burn up the oxygen in the air in these caves and kill them all. Just, just, just asphyxiated. JP: Where were you during, where were you when Pearl Harbor occurred? Page 18 MHS: I was in Hawaii. I was in Hawaii and I had a school there. I was the head of the school. Head of school on the tank mounted flamethrower and as I said, we work with; we made mostly Marines, training Marines. Those Marines, I couldn't sing their praises enough, the, the [fades out] FRIEND OF MHS: Moe, when Pearl Harbor was bombed, where were you located? Were you still in the States or were you elsewhere? MHS: No, no, no, when Pearl Harbor was, no, no. When Pearl Harbor was bombed I was in Hawaii with the, with the tank mounted flamethrower - FRIEND OF MHS: So you were training Marines. MHS: training Marines. When the peace came they dropped the bomb and so they gave us 48 hours. We had these big, these 55 gallon drums. We had like a mountain of them, just a heap of them. Gasoline rations for the states they sent it to us to burn up in the flamethrowers or whatever it was. It was hard to get gas for use here for the civilians during the war. So we, when the armistice, when they dropped that bomb they sued immediately for peace, so they gave us 48 hours to clear the range. So we had a veritable mountain of 55 gallon drums, long and high, filled with this napalm. And we opened those drums just as fast as we could open them. And we had a veritable pond of that napalm, that rubberized stuff there, and we would back a tank off, put a flamethrower on it and you would have thought the whole island was going up in flames. I mean it was some fire, I'll tell ya. That was the Kolekole Pass. It was a plateau. It was a low cut in the mountains, I said when the Japanese bombed Pearl Harbor they came through that pass and I had been there at that time. They flew right over where I had my school. FRIEND OF MHS: So what did you do in Japan? When you went to Japan after the war? MHS: Let's see, I was, Oh! Here is a funny thing. I was, I was an obs-, obscure, obscure major. I'd been there 3 days. Nobody knew me. Hell, there probably a thousand, probably hundreds and hundreds of majors there. It was all in the Far East Command under General MacArthur's Far East, Far East Command. And I'd been there just 3 days and my name came up to be on the General Staff. And I said, "How in hell can I be made? They don't know me!" I said, "I'm the new man here! I am one of hundreds and hundreds of majors and they picked me out. There was a feather in my bonnet and God was with me. God appointed me. God had something to do with that." Three days I was on the General Staff. Seemed pretty good. It was about 18 or 17, we'd have a staff meeting every day. I would be there and it was under, we had reports that came into me and I had a guy in my division that wrote them up and all I had to do was sign them. So I signed them as if they were my reports because I was the head of the division. So, so I signed it, I signed it. I didn't change a word. Call McCarthy, I signed it, sent it up to G3 with my signature. G3 took my name off, put their name on it and sent it up to GHQ Far East Command, General MacArthur's headquarters. It went through all those chains, everybody put their name on it, and I didn't do a thing. I just, tt was all prepared, I never, in all the time I was there, only Page 19 one time there was a paragraph in there that was way off, and I took that out. I said, "By god that's not going to go into the report, that's for goddamned sure." So I took that out. When I said that was my report, when they get it, it was their report to GHQ they passed the line. It was a, I didn't do anything, no really, all I did was look at the reports and send them on up. I did not do anything. But I, it was important because it went to GHQ and the GHQ, when they got through with them, sent the reports to Washington. JP: And after the war what did you do? MHS: After the war I, well I was in Chicago Headquarters, Fifth Army. My mother called up and said, "If you want to come home, your father will sell his shares of the drive-in theaters to you." And I really didn't want to come out, I liked Chicago and I liked my job. I just, I had a good job, and I did not want to leave. I had it made. I had 16 years. All I needed was 4 more years to retire at 50%. Well, mother said, "Your father will sell," So I said, "Well I guess she wants me to get out," so I get out. I really did not want to go, but I got out after 16 years and went home, and bought out my father's shares of the Green Mountain Drive-in Theaters. There was a theater in Morrisville and the largest in the state was in Newport. And we got half. The trade was Canadian trade. They would come down because they did not have any, any, Canada could not have 'em. It was state law, they could not for quite a while, they couldn't have drive-in theaters. So we had a sell out every night and that was a, that was a good payment, but of course we didn't make as much money in those days as they do today. I got $10,000 a year sitting on my butt and doing nothing. [laughs] JP: When did you meet Isabel? When and where did you meet your wife? MHS: I met her before I went into the Army. For 4, 4 or 5 years from '35 to '40, I taught high school in Barton in the Northeast Kingdom. And I taught, coached, I coached and taught for four or five years, I can't remember. 1935 to 1940, and then in '40 I went into the 1st Armored Division at [Fort] Knox. JP: But how did you meet her? Where did you meet her? MHS: Oh my wife? Well we were teaching, teaching school. JP: She was a teacher. MHS: Right. And Issy [Isabel] was home economics, home economics. She graduated from uh, I can't remember the name of the school now. I did know that it was in Massachusetts. She had her degree from a school in Massachusetts. I know where it is but it doesn't come to mind right now what it was. So that's where I met Issy. So Issy was a, we were both teaching school there and we both, we got married. We skipped out one New Year's Eve and got married, came back, didn't tell anybody about it because we weren't supposed to be married, I guess. And we weren't supposed to be I guess. I don't know how they could keep a teacher from, from they could take a Page 20 married teacher or a single teacher. But either way, we got married and didn't tell anybody. Then, then we got out in 1940 and went into the Army. JP: So she couldn't tell she was married because they didn't want women who were married to be teaching. That's why you didn't? Was that it? MHS: I don't know. I don't know. I could never could figure out why didn't want, why they didn't want it. Never could figure that out. But they didn't, anyway, for some reason or another. So then we went to, that's when we were stateside, I was, we were teaching in Barton. So we got married, dropped out of teaching, and I went into the 1st Armored Division at Fort Knox in 1940. JP: Yeah? FRIEND OF MHS: Did you talk about how we ended up at Norwich? JP: No. I'm curious as to how you got from post-World War I [interviewer said one meant two], to Korea and then to Norwich. How did you get to Norwich? And what did you do in Korea? I know those are big questions. MHS: I was in the, ah, I, I, I got out of the Army. Oh! I got out of the Army to buy the theaters, that's why I got out of the Army. Mother said, "If you want to come home, your father will sell you [the theaters]." I didn't want to do it but I did. I got out of the Army and went home and bought out my father's share of the drive in theaters. So I was sitting one day when I got the Norwich Bulletin. I don't know what it's called now. It's a bulletin. It said they are looking for somebody for the commandant's office. It said, "apply to Colonel Black." I said, "Bull, bull, bullshit," I said "I'll jump in my Cadillac and go down and let them see me. I can see them and they can see me." And I did, and I was told by Black that I was one of the, there was only one other, a year later, putting in for my same job and I got it. So I report in as, to Black. Black went up to Harmon and said, "We got a man here on our plea for an assistant commandant." And he said, "He's a Norwich man." And Harmon goes. "Well sign him up and give him three days to get in and get down here." So I was home, I had to clean up and move and everything. So I did and I came down here and reported in in 1940, 1940 1st Armored Division. FRIEND OF MHS: No you started at Norwich in 1950, didn't you? MHS: I started at Norwich… [trails off] FRIEND OF MHS: '56? '54? MHS: In 1940… FRIEND OF MHS: You were in for sixteen years. It would be '56. MHS: Oh yeah. Uh huh. Page 21 JP: You worked seventeen jobs at Norwich for eighteen years, right? MHS: Yeah, yes, yeah. I was— oh here is a funny thing, but it's not really very funny either. One day we had the—I was registrar. I was the first registrar in Norwich history. And Bob Guinn, I knew him, he was a professor when I was cadet. And he wrote the history of Norwich and he said that, "Smith was the first registrar in Norwich history." See before they had the registrar duties, but they partialed all them out amongst different faculty. So they get them all together for the first time and I was the first. And this is in the history. I was first full time registrar in Norwich history. And that was in 1940, yeah 1940, wasn't it? FRIEND OF MHS: It couldn't have been '40, that's when you went into the Army. Sixteen years after that would have been '56 MHS: This was 19… [trails off]… this was, uh, '56 yeah. '56. Yeah '55. '56 was the first year I came to Norwich. Yeah '55-'56 was my first year at Norwich. JP: So, you, you were working on a master's at Columbia before you— MHS: I was uh, yes. I started in and that was, that was a funny thing. I went to one section at Columbia and Columbia had a new deal. It used to be you go to 5 years or 4 years and a thesis. You go to 4 summer sessions and then write a thesis and that was it. Or 5 years without a thesis. Then they finally said, they cut it out and said, all right, you can go 4 years, you can get it in 4 years without a thesis. So I was working towards a Master's Degree at Columbia when I, when I ah. So I got to the next summer, I was waiting to see if I was going to get called into the Army, that was in '39. See if we were called into the Army, I said, I have to make up a decision because after the 4th of July if you go to Columbia, you don't get any credits. You have to be on or before the 4th of July for a full, for the full term. You can miss 2 or 3 days but that was all. And after the 4th of July you could go if you wanted to, but you wouldn't get credit for the Master's Degree. So, where was I now? JP: What was your major? What were you getting a master's degree in at Columbia? What were you studying? MHS: Probably education, I'd imagine. Education. I remember, I remember two of my professors—one was a woman, Doctor Spesicka at Columbia. The other was Doctor Hunt. The one that was the most popular one, he had a theater. We had small classes, 7 or 8 of in the class, but there was this one big class and he was the big, we had it in the theater, about 2 or 3 hundred were in his class. And I can't remember his name! But I remember Spesicka and Hunt. And Issy was there and I took her to class with her one time, when I was working for a master's degree. But it helped, because ah 4, 4 sessions, there used to be 5 and they cut it down to 4. So I was waiting, I said, "Gee I don't want to lose out all around," and I was biting my fingernails wondering whether to – what was it? To decide whether I was going to do something or go back to Columbia? Can't remember what it was. My choice was go to Columbia or Army I guess it Page 22 was. And I said, "I got to make up my mind before the 4 th of July," and it went by. And anyway I went to Columbia anyway, and I got a full year at Columbia. JP: You've had a lot of experience in education. A lot of life experiences with teaching people things and - MHS: The courses that you take in education was dull, dull and meaningless in education. They did not carry any weight, there was no substance to it, education courses. I mean they were stupid, they were dumb. And you had to take 18 hours, you were supposed to have 18 hours to get a, I guess a degree. And ah, I took 2 or 3 courses, and they were stupid! A waste of time! There was a misnomer calling them education courses. They prepared you, they didn't prepare you for anything but took them because they were required and so I went just that one time, and then I went into the Army. I was debating between, I didn't want to lose out on the second term for Columbia, I was biting my fingernails, and I said, "Well it's too late now I have to take what I get," and then my orders came through for active duty. So I played that right. I was lucky [chuckles]. JP: Do you want to take a break now or are you okay? MHS: Oh I'm okay. FRIEND OF MHS: I gotta go along, Moe. Your checks are all set there you have to sign them. MHS: Oh uh, oh the bills. Yeah, okay… come tomorrow, will ya? Okay, you are learning something about me. [chuckles] FRIEND OF MHS: You should tell her all the stories you have about the different generals you have worked for. MHS: Oh yeah, that's right. I have worked for, here is a funny thing. General Newgarden4 had the 10th Armored Division. I was in his division, well he came to the Armored School, and I was, I was something in the Armored School. I was a big, kinda a big wheel. Big wheel. I was a department head and he, everyone, they go to class and then they have to take a 10 minute break and then they go back to class for 50 minutes then 10 minute break. He was a tactics guy, tactics class. So I came up to see him, he didn't know me, I said, "General Newgarden." I said, "You probably don't remember me," (cause he had a division, he didn't know all the people). I said, "I was in your 10th Armored Division!" I said. "I was under your command at one time." So we had a nice chat. I remember his stars were—a pep they call it, a little round thing that clips to your collar, it was gone. And I said, "Gosh I should have fixed that but I didn't." I said, I should have said something, what I should have said was, '"General, your general thing is askew, you lost your pep." And I'd take my pep, "Here take my pep I got another one." That's what I should have done but I didn't do it. I was kind of scared so I let him go with his U.S. dangled Major 4 Major General Paul Woolever Newgarden (1892-1944) Page 23 General. And we talked but he didn't know who I was, so I told him, I said "I was in your division." A lot of officers in a division, you don't get to know them all. FRIEND OF MHS: So you did a lot of, you were in charge of Army training for a lot of , a lot of your career. MHS: Oh yeah, and in Hawaii that's all I did do. And I was the head of the school. FRIEND OF MHS: Who were those, the Spaniards that came, or Spanish speaking group that came? MHS: Oh, well we'd have tourists from all over the country. Colombia, for example, sent two or three different groups at different times. But the colleges all around would send their handpicked people to study our system of education, which was, ah, you could see it! It wasn't that you read something in a textbook and then recite it, but you could see it. It was all hands education. We would take an engine apart and put it together again. Assemble it right on the floor so we, we had engine cells and we would set up engine troubles, trouble shooting, and then the class would come in. We had a little, we had this big dynamometer, a big dynamometer engine in the middle and little cells around there. And we divided, about six officers or noncommissioned officers to a cell and there would be an instructor in there. And depending on whether, maintenance 1, maintenance 2, trouble shooting, so forth and they'd go through that and that'd be one week at each section. And I had the trouble, trouble shooting for over 1 week. So there's 6, 8, I think 8, different sections and then they'd graduate either 6 to 8, they'd graduate after about 2 months. I didn't do it exactly because I can't remember but about 2 months. They would have it on their records that they were graduates of the Tactics Department. The Armored School was the Tank Department, armored cars, tanks, wheeled vehicles, and motorcycles. There were five divisions of the Armored School. It took every, every week, 100, every third class was an officer class. We had an enlisted class, an enlisted class, an officer's class. Enlisted class, enlisted class, an officer's class. So there are 1,200 students at all times in the Armored School. 1,200. So 100 would graduate, 100 would come in. And every third company was an officer's company, so it'd be 300 at any one time, be 300 officers and 900 enlisted men in the Armored School. I had the Trouble Shooting Division. We would have these engine cells, we'd set up troubles on the tank, tank wouldn't start and so they'd figure out why it wouldn't start. And for motorcycles, wheeled vehicles, tank, and halftracks. FRIEND OF MHS: So what happened when the Colombians came to visit? MHS: Well that was, that was a good thing. They, ah, they spoke in English. They came through and they could with just what they could see. I found after, they didn't know what the hell was going on. They didn't! We spoke English and while they could see something, but the instructor - Maintenance 1 or Maintenance 2 or whatever it was - would talk in English and they told me, they [the Colombians] didn't know what was going on. And when they got down to the engine task, I knew that in Spanish, because I took Spanishm, I majored in Spanish in college. So I had Page 24 a corporal, god he was good, he was good. So I had no English-Spanish/Spanish-English dictionary so I had my speech in Spanish. So this, and I had been, I majored in it so I knew quite a few of it but I needed some help in polishing up. So I called this corporal in, he was, god he was a whiz-bang, I'll tell you. So I said, "What's the, what's the word for troubleshooting?" And he said, "There is no word for troubleshooting. It's busca fias look for troubles, that's trouble shooting." And so he helped me with my speech and I memorized it, because I majored in it so I knew quite a bit of it and he filled in the gaps for me cause I had no dictionary. So when the, when the Colombians, when the Brazilians - particularly Eurico Dutra, Chief of Staff of the Brazilian Army - came around, they didn't, they told me, they didn't know what was going on. We just spoke in English. Well when they got up to my place, I delivered it in Spanish they went for their notebooks and started writing like mad. Of the 16 stations, mine was the only one that meant anything to them because they didn't know. My people didn't know Spanish and they'd deliver it in Spanish [means English] but it went over their heads so when I started my speech in Spanish, boy they whipped out their notebooks. I tell you they were writing furiously so it wasn't a complete failure [laughs]. It made me feel pretty good. JP: Thank you. MHS: Any other questions? [laughs] FRIEND OF MHS: Oh. Mike Popowski downtown, his father, what was his association with you? MHS: We were at Norwich together. [At] Norwich noncommissioned officers lived with noncommissioned officers, commissioned officers lived with commissioned officers, privates lived with privates. FRIEND OF MHS: So how did you know Popowski or Pop? What was his nickname? MHS: Well as a sophomore, at commencement the end of my freshman year, my name wasn't on, I was a private. Well I had been there just a week and I was called into the commandant's office the very first week of school and was promoted to, made a corporal. So I was already living with privates. Popowski was a private. There was four of us: Sullivan (an Irish man), Uthenwoldt (a German), and me (English), and Polish, Popowski. We were in Jackman Hall, A Troop, A Troop. We were troops then, now they are, later became companies. It was A Troop and uh… [trails off]5 FRIEND OF MHS: Now did you stay with Popowski all through your school? MHS: So I was a private up until the very first week of school. I wasn't promoted at commencement. So I had my roommates, so when I was promoted to corporal I think I was the only one rooming with privates. All the others were noncommissioned officers with 5 Michael Popowski, George Patrick Sullivan, both Class of 1934 and Fred William Uthenwoldt, jr., Class of 1935. Page 25 noncommissioned officers. And they would keep the privates with their group so they didn't break it up. So I stayed where I was, but I was a corporal. I guess I was the only corporal, noncommissioned officer, who was in with privates, and Popowski was a private. FRIEND OF MHS: So but did you stay with him when you became a junior or a senior? MHS: No, just my sophomore year. And then my junior year it was just two of us. Sullivan, Sullivan I guess it was. I roomed with him from New Hampshire, Berlin, New Hampshire, was my roommate from, to junior and senior year at Norwich. Troops. I can't remember if we were troops. I think they went from, I think my sophomore year they went from troops to companies. They used to be troops for cavalry, cavalry troops. Same number pretty much, and makeup, but they would call them troops. So the band leader, I would take reports, I would be the officer of the day, and I would say, "Report to reveille." And they'd say "A Company present and accounted for. B Company present and accounted for. C Company." And you would say, "Dismiss your troops," if you were the officer of the day. And they would dismiss their troops. Well the band leader, I can't remember his name now, he wanted to call them troops and they were companies. They went from troops to companies. Well he wanted, the Band Company, he wanted to call 'em troops. So when I go out to take a report I say, "Report!" for if you are on duty, if you are the officer on duty for the whole regiment. And then "A Company present and accounted for. B Company present and accounted for," so on and "Band Company present" and, uh so this guy I can't remember his name now said, called it troop, said "A Troop present and accounted for." Well I could have called him on it and say, "Hey look, we are companies now. You will report as a company not a troop." But said, "My god if he wants to call them a troop, I'm gonna let him call it a troop." So he was the only one in the regiment that called his Band Company a troop. Everybody else was a company, and I let it go. I said, "Hell, I don't give a damn if he wants to call his band a troop, I'll let him." Any other questions? FRIEND OF MHS: I can't think of any right off there, chief! MHS: Well, we'll… FRIEND OF MHS: We'll catch up tomorrow. JP: Thank you very much. FRIEND OF MHS: I'm Dick Brockway JP: Brockway, that's right, we met before. I've got a, I can leave a card if you want, I gave Moe a card. Thank you. MHS: You know that, that helped me, that Colombia deal, it was on my, on my record so I got some wonderful assignments. I was, I was on the Armored, I was an obscure major, and I do not know how many majors there were in the Far East Command. I mean hundreds of them, and in three days they picked me out to be on the General Staff. And I said, "By god, I said God is with Page 26 me, God made that appointment." I mean all these majors, and I was an unknown major and they put me on the General Staff. I never could figure that out. [Moe's friend says goodbye] JP: So let's see, you were in, third overseas assignment was the Japan Logistical Command after the war. You were on the Commander General's Staff and you wrote reports that went up to General MacArthur's Headquarters in Tokyo and then to Washington. MHS: It went through channels, through channels. JP: Through channels. So you worked… MHS: In the final, in the Far East Command, MacArthur, MacArthur's headquarters, he was in, so it went to MacArthur's headquarters because he was the Far East Command. He was command of all, all the post caps and stations in the area, Far East Command. MacArthur, and then to MacArthur, my report went to MacArthur's headquarters, Tokyo, and he sent them on to Washington and what they did with them I don't know. JP: So then you went to Chicago? You were in Chicago during Korea. MHS: Chicago was my last duty station. JP: Last duty station. MHS: I was in Chicago. Oh, Headquarters, Fifth Army. I got it in my hat. Headquarters, Fifth Army, and I lived uptown from Chicago. I wasn't down in the loop, I lived a few blocks north, but it was still Army Headquarters. So I was in Fifth Army Headquarters in Chicago. JP: And what did you do there? MHS: I was a, I was a - Command Reports, I managed Command Reports. In other words, feeder reports came into me and I'd give it to my Division Commander whose business it was to write a report. So he wrote up the reports for me. Ah. Month, weekly or monthly reports, I can't remember which, I can't remember if they were weekly or monthly. So they would come across my desk. He would, he was the head of the—I had 4 divisions, 3 or 4 divisions in my company. And his division was to write up what went on in the Fifth Army Area. So they came to me, and I'd read 'em and there was one time that I changed something. I took out a paragraph that didn't belong, I took it out. So they came to me, I signed it as if it were my report, and sent it on to the next echelon of maintenance. And he would read it, and then he would sign it, that means it was his report then, and then it would go on to GHQ, to General MacArthur. And somebody in Special Services, I was in Special Services, in Special Services in the Far East Command would sign it, and then it is his report! Then it went on to Washington. JP: So what was it like when you worked under Harmon at Norwich? Page 27 MHS: I was, it was pretty good. It started out pretty rough, I guess I told you that something was happened. JP: Yes you got in the elevator and it was slow but Colonel Black… MHS: It was good, it was good under Harmon. We went to the uh, we had something at White River Junction, Dartmouth, and uh, at White River Junction, Dartmouth. And I had a big Cadillac and Harmon, I had a carful in my Cadillac there, and I drove with the wives. We drove to White River somewhere, we drove to some headquarters. And uh, [pause] and we met, we had a meeting, a big meeting somewhere. I don't know if it was White River or if it was Dartmouth, could've been Dartmouth. We had a meeting and Harmon rode in. I had Harmon, Mrs. Harmon and the director of admissions and his wife. And I had Issy. Six of us and we went to this, this meeting for the Area Command or something. I can't remember what it was. And Harmon, he was, he could swear quite a bit and he was a, so he made a speech using pretty rough language. Well the Norwich wives knew he spoke that way, and they expected him to speak that way, but the people outside our command didn't, youknow They had their wives there, they were civilian college wives or something like that. And so Harmon said something using his salty language and they sucked in their breath, you know. He could be pretty salty. And Harmon, so on the way back Harmon knew he made a mistake, "Oh god," he said, "I could cut off my tongue for saying what I said." I said, "Well gee General Harmon," I said. "People know you, they expect you to talk that way. If you didn't, you wouldn't be General Harmon. They'd be disappointed." He said, "Yes, they weren't Norwich wives. They weren't all Norwich wives, means there are some Dartmouth wives in there and they're the ones who sucked in their breath at his language." And I had no reply to that, he was right! JP: So you heard quite a bit of salty language. MHS: Huh? JP: So you heard quite a bit of salty language [louder]. MHS: Oh, oh yes. He was a…I remember one time, we were right here, I think I may have told you already. Women were sitting in here, Mrs. Harmon was sitting right here, and maybe not in this chair but in this place. The men were out around here, was it the Norwich community? I guess it was, yeah, high ranking people, Norwich department heads. And so I looked at him and Leona was sitting here, and Harmon you could hear him, god he had a booming voice. And he said, I guess I told you, "I've thrown my leg over many a French lad!" And I said, "My gosh you can hear him!" How you could hear outside and over here, he had a booming voice. Leona sat there and didn't, she knew Harmon, she didn't flick an eyelash. And he didn't care if she did hear, and he was true. He was quite a, as you call it, cocksman? [laughs] JP: I guess when you live in the military and you work with people closely you get to know their personalities. You get to know their good sides and their bads. What is it about Norwich, you Page 28 seem to really love Norwich and the training and the education that you've got. What is it about Norwich, you think, that makes people so loyal and so attached to it? MHS: Well it's the esprit de corps. It's the spirit of the corps. It's the, it's a, now in my day only, I think 2 graduates were accepted into the Regular Army. The rest including me were reserve officers but two, every year, they would take two for the Regular Army commissions. And then I think they dropped that rule. I don't know when they did go about the Regular Army. Oh I know, the reserve officers, I think it was at [Fort] Knox, they had, we were a lot of reserve officers. So they had a special course, and it turned out not to be much, it was a week of special training for the small group that wanted to go into the Regular Army. So a few reserve officers went. I didn't, I wish I had. But it was a short course, it wasn't demanding at all. It was a piece of cake really, and those people who went to that get a Regular Army commission. I was in the whole time on a reserve Army commission. I could just as well done that, and I thought, I said it was gonna involve a lot of work and isn't probably worth it. What I thought, what I heard, it wasn't hard at all, it was a piece of cake really for that week there was nothing to it. You'd get your Regular Army commission. So I went through all those years as a reserve commission. But, got the same pay. Get promotions just the same as everybody else. JP: And you have lived across from Norwich after you retired. So you've been close to Norwich for, gosh… MHS: I was at Norwich for I think 16 years. JP: I think 18, 16 or 18. MHS: I will tell you one thing really gripping. I was registrar. It is recognized that the registrar's duties were fanned out, or under - when I came in it was all coordinated. I was the first registrar as such, full time registrar in Norwich history. Guinn who writes the history told me that. And now where were we? What did you say? JP: Oh, you said you were going to say something gripping about being a registrar. I said you had lived here a long time. MHS: I was the, I was the first registrar in Norwich history. And, well, Dean Perry, and I loved him. Registrar comes under the Dean, he was the Dean and Registrar is under the Dean.6 So the Dean was my boss. So he came in one day. I had the best office in Dewey Hall with a fireplace on it. It was for the Dean but the Dean didn't want it, he wanted to be off the beaten path 'cause he didn't want to be where people were going by his office. He wanted the privacy, so he took the office way down at the end of the hall and I had the spacious office as Registrar, fireplace and everything! Now where was I? 6Col. Lewis Ebenezer Perry, (1899-1963) died on June 7, 1963 on a Friday, at the Cadet Corps Commencement Parade on Sabine Field. Page 29 JP: A gripping story about being registrar. MHS: The Dean came into my office one day and I liked Dean Perry, I guess I loved him really. He was a wonderful, man wonderful man. [Takes sip of water] And he said, "Let's get down to the," he said, "C'mon," I guess I was a colonel, "Colonel," I might have been a lieutenant colonel. "C'mon and we'll go and go down for the alumni parade." I looked at my watch, and I was pretty busy there. And he said, "I know it's early," he said, "but I thought we'd take our time." I said "okay," it made sense to me. So we started out, he started to take his car. I thought, "What the hell is he taking his car for? Jeesh all we have to do is, Jackman Hall is just down the steps and you are there." But, I thought, "Well, we're early, that's why we are taking it." I said to myself, I was talking to myself. "Oh we're early that's why we are." And so we'd go down and take a step, and stop. Take another step, and stop. And we would talk. And what's he going so damn slowly floor. Then again I said, "Well we're early of course." Now there was a reason for us doing that. He didn't feel good, Well, I didn't know that. So two or three different things I didn't question, I said "Oh, well were early we don't have to hurry about anything." So we got down there and I thought, "I'm gonna have some fun today." The Academic Board is the all-powerful board. The Academic Board is the big thing, academic board, department heads mostly make up the Academic Board. So I said, "I'm gonna have some fun with these guys," 'cause I was a colonel, I was a full colonel and they were lieutenant colonels, the department heads were lieutenant colonels. Now they're colonels, but at that time they were lieutenant colonels and I was a colonel. So I said, "I'm gonna have some fun with these guys." So we had to, we were out on Sabine Field, standing back where the tank is, milling around. So we had to march on to the field and they had a seat for us right in the middle of Sa-Sabine Field, seats. So I was to march them down on. I was the Registrar, so I said, "I'm gonna have some fun with these guys." I said, "I'll treat them like recruits." I said, "Alright Academic Board," I said there to the all-powerful board and department heads. I said alright "Academic Board, fall in!" Like they were a bunch of Rookies. I said, "Fall in!" And they fell in, they fell in, they knew what I meant. So we marched in and "I said, 1, 2, 3, 4, 1, 2, 3, 4," but I didn't shout like "1! 2! 3!" Just timed it, 1, 2, 3, 4, so we would be on step but the rest of them aren't supposed to hear necessarily. So we marched on the field, I halted them, and I said, "Fall out" and they fell out and went to the seats. Well, we were, I looked out at the men and the wives were there in the, in the, in the seats, you know out in the stadium, you know, and I looked around and they were laughing. I said "Boy, the girls are having a wonderful time." The wives of the department heads and everything, they were laughing and having a nice afternoon, they were laughing and everything. Well this cadet came up, he got some award, a corporal, he got some award. And it was the awards parade and they had some special academic awards or whatever awards they were. The Dean was pinning them on, Dean Perry, he went out with me, I took him down. I mean I walked down with him. And so he was a, this corporal I guess came up and he was pinning an award on him at the awards parade. And he turned as if to go back, as if he is going to go up into the stands then he Page 30 whirled around again to get back to where he was and he went down in a heap. And I said "Oh God," and I was looking, before that happened I looked and said, "What's that on the back of the dean's neck." It looked like an hourglass of red. I said, "What the hell is that on the Dean's neck?" I said, well, I don't know. So Lillian, his wife, came down crying cause he, I guess he had a little heart trouble but he tried to do, skate, ice skate and everything to stay in shape and to exercise his heart, you know. I didn't realize that till later on. So she came down crying, after they had been sitting there laughing and having a wonderful time. And all of the sudden [snaps] the switch turned and now she was crying. We didn't know it, but he dropped dead, dead on the parade ground. So they got the ambulance, loaded him into the ambulance and took him down here I guess. And ah, so when they went on with the awards parade, finished the parade, I couldn't tell you what happened, I don't think anybody. To hell with this parade, they just took our minds off worrying about the Dean. So when the Public Relations Officer, I didn't know his name, came to the gate we all rushed over to see how the Dean was and he said, "Well he is dead." Oh my God, what a shock. I tell you that, that, that whole summer we went up to Maine, to Popham Beach, and I didn't have any fun at all, really, I couldn't get him off my mind. Oh God, it was terrible. I had a terrible summer. And I remember this time, I went first day registering for classes and everything and I went there, and all of a sudden I got involved, I was in the midst of organizing something, my position there had me organize. And I swear the Lord put his hand on me and said, "Son, forget it." That's how I figured it out, just like turning on the switch I went from a miserable summer thinking about the Dean, I couldn't get him off my mind, and I went there and still felt bad and then bingo, I rolled up my sleeves and went to work. The weight just dropped right off and I said, "My God, the Lord just answered my prayer, I'm healed, I am ready to go to work." It was that fast. And that is when I began to believe in God. And that's how that went. JP: What was the hourglass on his neck? You said there was an hourglass on his neck. MHS: Well I don't know what it was. It was—showed up from the stands. It was red like an hourglass and I said, "I don't know if anybody else noticed it, probably did." I noticed it when I was sitting back there with the Academic Board. And you see, I was on the Academic Board as Registrar, without a vote. Well I didn't give a goddamn whether I voted or not, but I was on the Academic Board without vote, because of my position as Registrar. And so I sat there and looking for anything in particular and I did see that on his neck, and it was bright red, like an hourglass, spider. What's that spider that has an hourglass and is poisonous? JP: Oh, it's a black widow. MHS: Yeah, looked like a black widow spider and I didn't think anything of it, but it showed up and I was kind of, I sat in back and uh, I could see that. Then I poo-pooed the idea, I said, "Oh that's, that's nothing." But then he dropped, of course we didn't know whether he fainted or what it was, he dropped dead, and that whole summer I was, spoiled my summer, spoiled my whole summer. Page 31 JP: Was it a spider on his neck? MHS: I don't know what that was. I don't know what it was. Bright red. And I said "What is that on his neck?" I wasn't going to ask that. Then he dropped, and course we didn't know he died, we thought he could have just fainted, you know, but he dropped dead. And when the Public Relations Officer came through after the parade, I couldn't tell you what went on the parade, I don't think anybody else did either, paid attention to the parade. But they had the awards parade, and then I remember everybody rushed to the gate because the Public Relations man went up the ambulance that picked up the Dean. He came back and we knew he'd have the story on the Dean. So we all rushed to him to see how the dean was, and he said, "He is dead." JP: Oh my goodness. MHS: And let's see. And I remember so plainly. I of course spoiled my summer. That first day I, so I rolled up my sleeves and went to work and it was, I said, "It left me. It stayed with me all summer and bang!" so I turned on a light switch, and I said, "I'm done, I'm through with it, it's done, it's over with it. And I won't grieve no more. I won't grieve anymore." And I didn't and I marveled at what happened because I was—had such a miserable summer and I guess it was just to work, but like turning on a light switch. I went feeling miserable to I said, "I'm healed now, God made that, made that for me," that's what I said [chuckles]. JP: That's nice, that's nice, is there anything else you want to add about Norwich or your service? MHS: I really can't think of, it was important that I almost quit before I started [chuckles]. And Black, Black was—the Corps played tricks on Black7because Black was deaf. He had a hearing thing. He was pretty deaf. He had this hearing thing, he was always twisting it in his ear, everyone knew he was deaf. So they played a trick on him. One time the band was down at the end of the parade so they decided that they wouldn't play it, take their instruments and make believe they were playing and he wouldn't know the difference. So he walks out of here the band appeared to be playing and they weren't and he figured it was his hearing piece and cadets will do those things, you know, when a weakness, they're good at springing in there. [chuckles] They're clever that way JP: They are resourceful. Did you, when you rode horse, at Norwich, in the cavalry training, did you ride Roman style? Did you stand? Did you guys do that thing where you stand on the two horses? MHS: No, they had, no we didn't do that trick riding. We had, it was scheduled like a class, but, or the classes was every other day, meets 3 times a week, this equitation, everybody had to, was 7 LTC John W. Black, USA (ret) Commandant from 1953-1957 Page 32 a class, you got credit for it or met once a week, and that was in the, I guess the riding hall is still down there. Or the stables are there, I guess, not the riding hall is gone, and what you say now? JP: Did you get thrown at all? Or did everyone get thrown? MHS: Oh [clears throat] No. Once we were, we had a night ride and my horse we ended up in a ditch and it just wide enough for a horse and I was—I straddled the horse and I could get out, my feet were pinned in the trench, you know. It was a deep, deep trench, and it was dug, it was a trench I don't know what the purpose of it was. And I kept my feet out because it was wet in there and I got out but my horse couldn't get out. And they got, I don't know how, they got out, I've gone, but they had probably had to dig to get a pathway out, he was wedged right in there and all you could see was his head, [chuckles] head and his rump, with little bit of his rump. And just room enough so he filled that trench right up, you see? So I didn't see what they went through to get him out, of course they finally got the horse out. Now what did you say? JP: Did you get thrown? But it sounds like everybody… MHS: One time I did. I didn't get thrown, but we were galloping toward the, toward the stables and it was a free-for-all and we were going wide open. Well I was riding a horse named Ham, H-A-M, he slipped and he fell, and it landed probably by—my feet were in my stirrups but landed on my leg, but it didn't hurt me. It was a body, you know, soft, just soft and it didn't hurt me at all, didn't even make me lame, it didn't hurt me at all. And I don't know how it did get to stab- going into the stables. And well I was dismounted, because the horse stumbled and fell, so I went with the horse. That was the only time I ever fell off. JP: But the horse fell, yeah, wow. [pauses] You've done a lot of interesting things from flame throwing to… MHS: Probably, you know if you talk long enough, one things leads to another, and you, maybe one or two of them, most important things I probably haven't even mentioned yet, but I, like anybody else, like you or anybody else, you have certain experiences. And if you go off to visit and you come home, your parents want to know what you did, or somebody wants to know what you did and you try to recollect what you did. Things that impressed you. And I said so many things can happen in the situation I was in. I can, one thing can lead to another, probably two or three funny things that happen that I can't remember right now. The art, I went to theater in Morrisville, we called it Bijou Theater and they'd, before the main figure, they needed a comedy, short comedy. One reel, a comedy or a news. So this time I was sitting in the theater the Pathè News came on. It was a Norwich scene, and I said, and I said, I was so surprised, I remember the scene, I said, "I was there!" I don't know if anybody heard me in the theater. And here I was in the theater and here was a scene "I was there! I was there, "I said, "My God, I was there!" It was Pathè News and it was a big news company, worldwide, Pathè News, and somebody like Pathè, P-A-T-H-E, and everybody knew what Pathè News was. And they'd have either that or a comedy. [inaudible] I don't think anybody heard me when I said, "I was there," but I was. Page 33 JP: Where was, what was Pathè News covering? Was it overseas? MHS: It was, it was, they showed the events of Norwich, showed them coming down a steep hill, very steep hill and they're, horses were fighting, you know, as they went. Horses are well-trained, and I guess they have they trust the rider, he knows what he's doing, and they do, they have to trust the rider, so they knew didn't throw anybody, they knew they had to get down, and they were scooting, sliding, they couldn't walk or down or they had to slide down, down they went, dutifully down the steep hill. And Pathè News, which was a big news in those days, it was the big news and they recorded that scene, so that's why I said, "I was there." [chuckles] I was surprised, small world. Well as you try to recollect things, one thing leads, leads to another. If you ask me something, I go off on a tangent and probably have some remarks, yeah [chuckles]. JP: So you worked at Norwich and then you then retired, what did you do after you retired from Norwich? MHS: Let's see now. I retired, oh, I was in, oh I retired from Norwich… JP: In '70….? MHS: Oh I was Norwich for, oh I retired from Norwich, oh I guess went to, let's see. I retired from Norwich, where was I? Where was I living? I was in Chicago when I came home, I was in Chicago and [pauses] oh well I guess I retired. I just retired. Yeah I just retired. JP: So you retired here? MHS: Yeah, I had several incomes. I had 5 incomes, I can't remember all of them—TIA-CREF, a pension, Norwich salary, working at Norwich. And I remember I had 5 incomes. I had a rental income, so I had 5 incomes. So I had a good income, and when I— JP: Did you travel with Issy? Did you and Issy travel to the places? MHS: Well I, when in the Army, yes. Issy went with me. Took about 5 months for a dependent wife down in Japan. A dependent could not go to Japan. They could go to Europe, because that was all settled, but in Japan that came later on. So the wife, so after the war was over in Japan, it took about 5 months to get your dependent wife over. So I was in Japan and Issy joined me in Japan. Well she had a, it was a Washburn, it was teaching school, teaching American schools, just teaching Americans in schools in Japan. No Japanese, American dependents, children. And Issy, they were waiting, Washburn, her husband, she worked in the school system and she knew Issy was a teacher so they desperately need teachers. So I [she] said, "Has Issy got here yet, when's she coming and everything?" So Issy got there 11:00 in the morning and 1:00 she was teaching school, American children [chuckles] and so what we did, we lived—Issy she had a GS-7, that's a federal rating, you know the ratings? And she was a GS-7, which is officer, I mean, so Issy on her own, if she wasn't married to me, well that job she could go to an officer's club. IfPage 34 she was GS-5, she couldn't, but with a GS-7 she could go on her title to an officer's club. So now what were? JP: Issy traveling and teaching in Japan MHS: Yeah. She taught a—I think a graded school, then she had a special class of Japanese. And I didn't think Japanese were very goodly people but by golly, Issy, well she was at the wheel, she had this meeting and she passed out certificates. They passed a certain field in education, she trained them—she was the head of the school system, of that particular school system. And so Issy ran that show and I'm pretty proud of her and by gosh and I sat there and they'd come get their diplomas and oh they were so pleased those Japanese to get their diploma, and I look at them and for the first time I saw a beautiful Japanese girl. Most of them aren't very pretty, but by golly they were that day, I said, "By God, what a beautiful, beautiful girl, they came by me." The Japanese you have to get used to them, they have kind of a flat look like somebody slammed the door on their face or something there they, I couldn't see a pretty one there, but after I'd been there awhile there were some pretty Japanese girls. We had a maid, we were allowed two but we only wanted one. We had a male, he was a handsome Japanese man, young man, but he was a really handsome guy. He wasn't dependable so we let him go, he didn't show up when he felt like it. So we fired him. All we wanted was one anyway, and our quarters was just where we wanted it [phone goes off]. Our quarters were on a block. You could look down south of the yard and see all the shipping in the port. Oh it was a beautiful thing, we were up high and we'd look down and we were, my office was right down at the customs, customs building port of entry in Japan. And we'd, we'd, many a time there would be a cloud, you couldn't see anything, and you'd drive about a quarter or half mile, quarter or half mile, you'd be riding that cloud, when you're in it, you couldn't see much, but it was like a heavy fog. Then you'd come out of it, come out of it there's the blows all laid out for it. It was the headquarters, it was the port of entry for Japan, for commercial shipping, commercial shipping. And I had an office down there. JP: You liked Japan? MHS: I was up on the bluff. Oh I had a real, it was quarters and 388. "Oh I want those quarters." Well what they do, they post them as they come available. I knew 388 had, of all of quarters up on the bluff, way up, looking down, I said, "That is the one I want." Well they'd post - be 5 or 6 housing be available - and when your name got to the top, you got a choice, you take second place, second choice of those say ten or dozen available. And if you didn't take it, you're holding up someone, then your name went down to the bottom of the list. So you, so you couldn't get top and stay in the top. If you didn't take something, holding up for something better, you went down the bottom. So they said you couldn't do that. So I, my number didn't come up and wasn't my time to choose yet and I said, "Oh geez I hope that number doesn't come up too soon." And so my number came up, a group of people for housing, you like to stay there, at such time that you can get housing for you, you had to be there a little while before you got housing, say 10 days or something like that to get housing and that's it, oh man I said, 'Oh God, I Page 35 hope that 388 is there, if isn't I'm screwed, 'cause that's the one I wanted,' and it hadn't been on the list at all, my name was on it, that's where my lame name come up, then you got to choose, and if you don't, then you get down the bottom of the list, so you got to choose, and 'Bam' me, 388, and 'Bam,' just I wanted so I was high on the bluff and I could look down at the shipping and the port, it was way up high on the bluff, oh God it was nice. JP: What port was it, what was the name of the port, do you remember? MHS: The port? JP: Yeah, what town was it? MHS: I think it was the main port of entry, had a big huge beautiful brick building. JP: Was it Tokyo? MHS: Yeah, no, no Yokohama, Tokyo was about 17 miles I think it didn't take long because it had a beautiful, I think, 2 way highway between Yokohama and Tokyo. So you can get to Yokohama, you can be in Yokohama, and you can be in Tokyo in 20 minutes, you couldn't drive very fast. It had this beautiful road but the—I think you're limited 25 miles an hour, and I got stopped once I thought I was staying, and the GI, GI's they wrote me up I guess for speeding, I think I was going probably 26 miles an hour, something like that, and I got a ticket from a GI but he was authorized to do it, he was an MP. JP: What did you drive, what kind of car were you driving? MHS: I had a, I had Buicks, I had a new Buick, I bought a new Buick and two weeks after I bought it, I got my call to report to, I was in New England, in Vermont, to get, Seattle I think it was, a certain time no San Francisco, be in San Francisco. Then when I got in San Francisco, then Roosevelt directed me to Seattle, I got to San Francisco, then for two or three days, then they sent me to Seattle, so I shipped out of, originally it said San Francisco, but they sent me to San Francisco, I waited then they sent me to Seattle and I shipped out of Seattle for Japan, does that answer your question? JP: That's good, so you liked Japan? MHS: Yeah, so my—your car follows you by about 2 weeks so they ship your car but you have to wait about 2 weeks, before your car catches up with you. So I did, so I had a new Buick and I traded every year for a new Buick with the Japanese people, they're nice people and what I did was I'd buy a new Buick after a year I turned it in and they'd give me another new Buick. No deprecation or anything, so I got 3 brand new Buicks at no cost, and when I got home, I sold it for what I paid for it, you couldn't raise the price on a new car. That was a Japanese law, you couldn't raise a price on a new car, you could on a used car. So what they would do is buy a new car, and if you didn't want put it up on the market, then they'd probably double the money, you Page 36 couldn't sell a new car beyond the market price. Well I wanted a, they had 4 Cadillacs, well I guess I was—I was outranked or something another, I didn't get the Cadillac anyways, they only had 4. So I said to the Japanese, I said, 'Don't you now wished now you sold me the Cadillac, because I said I would sold it back to you?' that's what I did with my new Buick. I said I sold it back to you, double your money, and said, 'Yes we could have.' That was—I was too late. [chuckles] Background voice: I'm sorry to interrupt, we're about to leave, and we're about to pull out of the garage. JP: Oh, sure, well, do you have anything else you want to add Moe? MHS: Not unless, you have any questions. JP: I just want to thank you, truly for giving me the time and all this wonderful information. MHS: I like to rehash old times and I have to stop to think, to, you forget these things, but I was, I remember I felt like, I said, 'God's with me and I was an unknown major, and I had been there 3 days, and I was named the General Staff and I said, 'Uh huh,' I said, 'there must be hundreds of majors that would give their ITs to be on the General Staff,' and I was a new major, and somebody God, somebody lead me to them or me, and after 3 days I got a job on the General Staff, and I thank God for that, I said, 'God had a hand in that.' [chuckles] JP: That's certainly true, well you must have been good, [both interrupt] MHS: Oh well, I don't know…

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Of i.'3 fcr'.f hundred cpecial-jh cf value and importance, the most attractive to uai.ilis etymology, an un-source of interest and enjoyment, Often of surprise and -wonder.—OCTOBER, 1890. & C. I1ERRU9I CO., fublisners. Springfield, Mass. The College Metcuty. [VOL. V. GETTYSBURG, PA., JUNE, 1897. No. 4. :f.\ THE COLLEGE MEfiCUftY', [published each month during the college year by the Students of Pennsylvania (Gettysburg) College. IR. L. SMITH, '! |C. E. FLECK 'el. At Seminary. SUNDAY, MAY 30th. 10.30 A M.—Baccalaureate Discourse in College Church, to the Senior Classes of Seminary and College, by M. Valentine1, D. D., LL. D. MONDAY. 8.00 P. M.—Baugher Lecture on Christian Worship, in Semi-nary Chapel, by Rev. Dr. E. T, Horn, of Reading, Pa. I MONDAY, TUESDAY and WEDNESDAY forenoons, Examinations. WEDNESDAY. j 2.00 P. M.—Holman Lecture on Art. X, of Augsburg Confes-sion, in Seminary Chapel, by Rev. F. P. Manhart, of Baltimore, Md. ' 7,30 p. M,—Alumni Address, in Christ Church, by Rev. Victor Miller, Leitersburg, Md. THURSDAY. 1 9.00 A. M.—Meeting of Board of Directors. 17.30 P. M.—(traduating Exercises in Christ Church, Addresses by Several Members of the Class and Conferring Diplomas. LITERARY. WAS LESSING RIGHT ? BY REV. EDWIN HEYL DELK. Mr. John Fiske writing his essay on Les-. sing's "Nathan the Wise," in 1868, said: "The fame of Lessing is steadily growing. Year by year he is valued more highly and valued by a greater number of people. And he is destined, like his master and forerunner Spinoza, to receive a yet larger share of men's reverence and gratitude when the philosophic spirit which he lived to illustrate shall have become in some measure the general posses-sion of the civilized part of mankind " I confess to a very warm admiration for the man, and for much of his critical work in art and literature. Lowell's characterization is so ipt, that I would not mar it by an attempt at •esh expression. He says : "In the history if literature it would be hard to find a man so italwart, so kindly, so sincere, so capable of ;ieat ideas, whether in their influence on the intellect or the life, so unswervingly true to e truth, so free from the common weakness his class. Since Luther, Germany has given lirth to no such intellectual athlete, no son so ■erman to the core. Greater poets she has ad, but no greater writer; no nature more I finely tempered." Much of Lessing's work is still significant. His early attacks on the pedantry of poor Gottsched's French classicism, his denial of Corneille and Ractne as proper models for the German drama, his seizure of the secret of ] Greek sculptural expression, was all true and I enduring work. His leadership in the true classical revival was healthful. His contribu-tion to Germany's awakening national life, in his dramas of Mina and Emilia, was ennobling and abiding. For all this critical and con-structive work-, he had an established basis in thought. His service in this sphere of intel-lectual life was constructive, and ended in something specific and satisfactory. Even his critical disputation with the irate theologian Goeze, was helpful to genuine scholarship, de-spite its negative results, because, it was, at heart, a fight for freedom of Biblical investiga-tion. But, if as a man, and a critic of art and lit-erature he still holds so large a place in mod-ern thought; as a thinker on ultimate prob-lems, I do not believe, Mr. Fiske to the con-trary, that Lessing's philosophical spirit is sat-isfactory to serious men of either the religious, or scientific type. Lessing's memorable trib-ute to *the inherent superiority of the search for truth, to the truth itself, is a brilliant ex-pression of his philosophic spirit. "Not the truth of which any one is, or supposes himself to be, possessed, but the upright endeavor he has made to arrive at truth, makes the worth of a man. For not by the possession, but by the investigation, of truth are his powers ex-panded, wherein alone his ever-growing per-fection consists. .Possession makes us easy, indolent, proud. If God held all truth shut in his right hand, and in his left hand nothing but the ever-lasting instinct for truth, though with the condition of forever and ever erring, and should say to me 'choose!' I should bow humbly to his left hand, and say, 'Father, give ! pure truth is for Thee alone !' " In the first half of this confession of his philosophic attitude, Lessing expressed a noble 65 THE COLLEGE MERCURY. fact—the worth and joy of intellectual con-quest. But, to declare that endless bafflement, in the search for truth, is the thinking man's true paradise, is contrary to the aim of both genuine science and religion. Life and eter-nity are facts too momentous for us mortals to be forever playing blind-man's-buff in. Truth for Lessing was not a fixed point, it was only an endless advance toward such a point. To have arrived there, he declares, would have been a disappointment. Was Lessing right? This attitude in his philosophy of life arose from a limitation of his nature. Lessing was preeminently a critic. His dramas, though full of action, lack inspiration. He had poetic and constructive ability, but for any probing into that realm beyond the palpable phenom-ena of life, or any emotional craving for a spiritual transformation through worship of the divine—to both the scientific and religious quest for ultimate truth, he was largely Pagan. It is one thing to believe with a regretful agnosticism, that the ultimate force behind all phenomena is unknowable, and to declare with Lessing, that we would rather have the search, than to meet the eternal mystery face to face. And yet, many of Lessing's admirers claim him not only as a theist, but as a Christian, and this, despite his declaration to Jacobi, in 1780, that he was a disciple of Spinoza—the master pantheist. Just how such different views of Lessing's Christianity arose becomes clear if we keep in mind what he considered Christian, and what the best minds have cen-tered on as the essence of the Christian faith. To understand Lessing's satisfaction with the endless search for truth we must discover his idea of religion and Christianity. For him, there was no absolute religion. All religions contained truth, as much truth as the age, in which they were helpful, could apprehend. As the different races progressed in intellectual and moral culture, their theologies and moral-ity became more spiritualized and considerate. The noblest expression of the religious life, he found in Judaism, as expanded by Jesus. Les-sing claimed to believe in the religion of Jesus, but not in the Christ of Christianity. It was the religion of "goodness," which Jesus taught, that always commanded his reverence. Berthean says: "If this so called religion of Christ is the true Christianity, then' Lessing was certainly a true Christian, a Protestant in the full sense of the word ; and he has carried further the work of Luther. But if on the other side, those are right, who. on the in-stance of Schleiermacher, consider the personal relation to the person of the Saviour, and not the doctrinal system, as the essence of Chris-tianity, then Lessing was, in spite of the deep veneration which he always nourished for Jesus of Nazareth,rnot a Christian man." Still, in his "The Education of the Human Race," his last religious testament, Wackernagel, Stirm and others think they have discovered a decided progress towards Christianity. The truth seems to be, that, even at the end of his life, Lessing's theological standpoint was still in the process of formation; that is, unfinished, unsettled. I can not help but feel that this Wandering Jew choice is neither sane, nor pro-found. Making all allowance for St. Paul's; vivid conviction of Christianity's truth, the attitude of Lessing recalls the Apostle's de-scription of certain Greeks who "were ever learning, but never able to come to a knowl-edge of the truth." Christ insisted upon calling himself "The Truth." The central truth of Christianity is neither its ethics, nor its body of divinity, hut the personal Christ—the supreme revelation ol God's person and love. For the ethics of Jesus, and His spiritual kingdom, Lessing had unbounded admiration. But admiration is lid adoration. That the highest truth is incar-nated in a perfect personality, Lessing seems] to have missed. Here, at the heart of Christ we are promised, and do receive, rest; after the-long quest for truth. Augustine, who ffl quite as profound, and as well acquainted witt life as Lessing, was glad to end his search ifl the rest of God through Christ Jesus. M man who prefers an endless quest for infiuil THE COLLEGE MERCURY. 66 [mystery, to a vitalizing' Communion with the [soul of Jesus is, I fear, doomed to struggle on [forever into the mocking gloom of an endless night. « ♦ » CHARLES DANA GIBSON AND HIS DRAWINGS. ' his I \\::: .led, this] pro-1 ml'sl the I del l'\Y IV,'.- Thel tyisl , but] DIIO!| :s ■hi Is noil (near leeii'l fcrri: |r tbel vn I ffiffl ii i: Anl llini: Mr. Gibson is without doubt the greatest I illustrator of the day. There seem to stand out, among the multitude of illustrative art-fists who are now making our literature doubly I interesting by their delightful pictures, two [.■whom the world acknowledges to be the fore- Imost, Charles Dana Gibson, of the United [States, and Phil May, of England. Of these, [Mr. Gibson, by general consent, holds the first iplace in the eyes of the English as well as the : American people. For us Americans at least, there would be no great difficulty in saying why Mr. Gibson has thus received this preference over Phil May. While the drawings of Mr. May, dealing as they do, with the children of the poorer class of England, are delightfully unique | types of the London street urchin, yet they seem to lack that refined tone notice-able in all of Mr. Gibson's work. It is a marked feature in the work of many illustrators that the excellence of their execu-tion varies from time to time. Not so with [our artist. True, we ma}7 say of one of his [drawings, as in contrast with another, "This is better ;'' but when we analyze our reason why ye think so, it comes out every time that it was j the subject matter, and not the execution of it, that lead us to say, "This is better." This leads to the remark that Mr. Gibson's 'ideas" for his pictures, blending with his charming manner of execution, constitute the jreat attractiveness of his work. This is es-pecially noticeable in his work for "LIFE." ■Sis centre double page drawings in this pub-lication are always the expression of some up-to- date, interesting idea or fashionable folly; portrayed for us in a realistic and impressive vay that words could never do. He seems to Jo more head work than any of his contempo-raries, and it is this that interests us so greatly in his work. In the last few years he has confined him-self, besides his work for "LIFE," to the illus-trating of stories, chiefly those of Mrs. Burton Harrison and Richard Harding Davis, to those of the latter to a greater extent in recent years. The charming adaptability of Mr. Gibson's drawings to Mr. Davis' stories is but another expression of the close friendship and similar-ity of thought existing between the two men. It has been said of Richard Harding Davis and his novels that they are "fresh, free, graceful and virile." They are four adjectives well chosen, and not one too many, and it is remarkable how perfectly transferable they are between the author and his personal friend, the artist. Both these men, in their several crafts, are, as every one knows, in exceptional degree interpreters of the cultivated life of our own immediate day and country, not with oversight of its foibles and vices, but also in all its young and joyous health and beauty, its improved understanding between the youth of both sexes, its manly and womanly natural-ness, the kindness of its sun-and-breeze gayety and candor, and the unparaded earnestness of purpose and principle which so frequently un-derlies this laughing surface. This is said with Mr. Gibson's work the more pointedly in mind, and but enumerates the characteristics which tend to give it its pre-eminent and uni-versal popularity. Doubtless a great proportion of Mr. Gibson's admirers are more familiar with his illustra-tions than with the personality of the artist. He is no less interesting than his drawings. Charles Dana Gibson is a tall, smooth-faced, athletic looking man, not yet thirty years of age. The impression he makes as he leans back in his chair and talks of art, books, travel and kindred matters is that of a man upon whom success has cast no pernicious influence, a man whose inherent modesty has not been destroyed by the applause of a noisy world; one whose own personality furnishes the naivete of his fascinating drawings. He is frank without being brusque, dignified but not ■'illi'-ii'.imwm 67 THE COLLEGE MERCURY. cold, self-poised but not egotistical. So says Van Zile, in Current Literature. Mr. Gibson is a student of literature, es-pecially liking Thackeray who understood art-ists. Yet of course, as an illustrator in heart-iest sympathy with the thought and feelings of his own times, he feels obliged to keep in touch with the best work of the day, and ex-presses great admiration for the work now be-ing done in fiction by several young American authors, prominent among whom, of course, he considers Richard Harding Davis. Van Zile says of him: A feature of Mr. Gibson's fame which must be a source of the happiest pleasure to him, is the unanimity with which writers, artists, critics, editors, and the great reading laity of all ranks and orders, concede his power and charm. There seems to be but one verdict as to his place as an artist. His technical skill, his concientious study of con-temporary life, his sympathetic insight, his charming ability to tell without violence to truth, what he wants to tell, while he leaves all else untold, and his absolute wealth in that indefinable but essential quality which gives the distinction of individuality to the work of an artist, have combined to set him, before he is yet thirty years of age, in the very front rank of contemporary illustrators. THE TREASURE OF LAKE DEMBEA. John Streslow, physician of Middlesex, was so fortunate as to be named sole heir to his grandfather's estate. John Streslow, senior, gave to his grandson, besides his money, a taste for travel, which that young man had hitherto been unable to gratify. Therefore, it was natural for him to be very happy over the prospect of years in foreign lands. The estate to which he had succeeded lay along the Hudson not far from New York, and, of course, before long Streslow, from his constant association with the men of the city, was elected a member of one of its leading clubs. His intention was to remain at home for a year, and then leave for an indefinite period. A strange find one day altered his purpose. While looking through his grandfather's papers he happened upon two rolls tied to-gether with a leather thong. The one was of parchment, and on it was a diagram of an in-terior portioii of Egypt, about the sixth cata-ract of the Nile, and some strange characters of a language unknown to Streslow. The other roll was of paper, and was a translation of the former, stating that by following the route laid down in the diagram, one would) find a kind of stone with the power of partially overcoming gravity ! To the young man, whose mind had always been of a scientific turn, this idea was especially captivating, and he at once determined to sail within the I month, and announced his intention at the| club next evening. "To Egypt?" asked a young fellow. ''Yes,I to Egypt," answered Streslow. "And I ain| going with a purpose; too." "Perhaps you will bring back a treasure,'11 suggested another sneeringly. "Perhaps," was Streslow's only reply. And so, about two weeks after, the men the club were somewhat surprised to find th their friend had persevered in his intention,! and that he had really sailed for Egypt. He took the shortest possible way and al-| lowed nothing to draw him away from grand object of his search. Three weeks afterl leaving home he found himself at Alexandria,! where he hired an intelligent guide, and niadel ready for his journey up the Nile. Theyl reached the village Senuar on the banks of tliel Blue Nile, and set out at once for Lake Demi bea among the Talba Waha Mountains. Theyl travelled alone, for fear of possible danga| should their errand be known. By following the chart carefully they their way but twice in all the twenty-fi«l miles. A week's travelling through mani difficult places and with varied adventures brought them to the grotto specified. It wa| a long, irregular opening in the side of a clifl just a little above the surface of a small pM I THE COLLEGE MERCURY. 68 • I iiatl all the! ifterl iri ladel 'till icivi lie; :igfl| lo| tanl Lire] id which ran down to the shore of the lake. AH remained outside while Streslow made some investigations. The entrance grew higher but [narrower as he advanced, and a short pas-sage way brought him to a large rock-hewn room. He called Ali to bring material for [lights, and soon the ceiling and walls were shining with many colored splendor. A nurn- Iber of rocks were strewn about. From the Barge room several passage ways led into [deeper recesses. Following the one indicated [Streslow soon came to a larger room than the prst, but the floor of which appeared to be tiled. [The rock seemed to be a kind of granite, with (very distinct white and black markings. With Ihis first step upon the level floor Streslow felt fa strange sensation of lightness. He nearly (fell forward on his face, and to save himself he [put his hand against a rock, which rolled [away from him like a hollow rubber ball. He leaped in the air and barely escaped knocking lis brains out against the roof of the cave. iHis weight was as nothing. He had found Ithe treasure ! And now taking two pieces or llayers of the rock, which was of much the jsame formation as slate, he made his way to the light again and back to Sennar. The chief and his people received him [kindly, crying in their language, "Hail, stranger," and conducted him to a hut near pat of the chief, where he was waited on by some of the chief's slaves. There were some sick in the village, and |hat evening just at sunset the priest of the ribe invoked the Sun God for them, standing upon a block of this wonderful stone. Both Bi and Streslow noticed it, and Ali scented danger, if they should be discovered, for he mew that the people considered this stone the rift of the Sun God himself, and they consid-ered that any one who did not worship him tiad no right to its possession. While lying in their hut that night, before ?oing to sleep, Ali was acquainted with the act that they should have to leave the village pder cover of the darkness. And when every-ting was still, and all were asleep, as they thought, the two stole forth toward the river. But one of the servants of the chief saw the stone, and a guard was set, so that the two men had hardly reached the river until all the village was aroused and in pursuit. Arrows and spears fell all around them as they made their way down stream, but fortunately they escaped safely, and before many days reached Alexandria. Streslow arrived at home in good time and that same night dropped in at his club, to the surprise and delight of his friends, who were at once eager to hear the account of his travels. Friday night of the same week was set for his story and for the exhibition of his "treas-ure," of which he had very briefly told them. When the time came the rooms were crowded, and at the proper time Streslow re-lated the incidents of his journey as we al-ready know them and exhibited the wonder-ful stone in regard to which there was so much expectancy. But, wonderful to state, whether on account of the influence of the at-mosphere of unbelief that pervaded the club, or from-some other cause, the stone had lost its power, and had it not been that Streslow was a man of untarnished reputation he would have been dubbed a second Muuchausen then and there. He gave them a speech instead of an experiment. "I am not to blame for the failure to-night. A month ago that stone did what I claimed for it. Perhaps the change in climate accounts for the loss of its power. But I am ready to take the tour to Egypt again, with any man or men to prove that there lies a wonderful power in the treasure of Lake Dembea." His words drew the applause of the mem-bers, but no one was willing, nor has anyone since been willing, to risk life and fortune merely for the sake of annoying nature. A girl, a wheel, A shock, a squeal, A header, a thump, A girl in a lump, A bloomer all torn, A maiden forlorn. ■■■■■■■^■■■■■■■■■■■iHHHBB 1 69 THE COLLEGE MERCURY. 'TEAGIC FEAGMENT (?)" "Men may come and men may go But I go on forever." "Boast on, oh dancing Tiber In this cheerless rainy weather ! But when this season passes, And the drought of summer comes, Or chilling blast of winter Your shallow stream benumbs; No more will voice be left you To sing your vaunted song ; No more be heard your boasting As you gaily prattle on." ******** Thus mused the college senior, In a vein so new and strange, And so very unaccustomed To his usual narrow range, That he stopped and slightly started From his state of sad depres-ion, That a hardened chap like he was To such thoughts should give expression, And should think it worth his while To abuse this little way-sb earn, Which had seemed almost too trifling To be subject of his day dream. Yet while he sought to chide it, As though a naughty elf, He knew, in cvcri/ sailertCe, He was thinking of—HIMSELF. COLLEGE LOCALS. C. E. FLECK and J. H. MEYER, Editors. Good Bye ! Exit Ninety Seven. Examinations—not "exams." Two straight games from State—we're all right. The Sophomores manifest the usual activity in collecting Botany specimens—they may be seen on the search for specimens almost any fine afternoon. One of them was heard to say he could analyze a flower in five minutes— quick work. "Earnie" has great difficulty in getting to-gether the members of the Athletic Associa-tion. This reminds us of some other things around here. Niels L. J. Gron, '93, who recently visited here, contemplates a course at Oxford. He is a firm friend of the MERCURY, and will write us something on University life there. The Freshman Glee Club have been recently dispensing their melodious strains over the campus. ' 'Music hath charms.'' We have now another track to cross at the Reading Depot as we go to meals. Surely there should be flagmen there now. Senior dignity is still more in evidence as Commencement approaches. We may look for a general cleaning of rooms this week. The duties and pleasures of the coming va-cation form an absorbing theme for thought just now. A Senior speaking of a certain game re-marked : "I would like to say confidentially that the chances for success are very probable." The members of the Omega Delta society have come out with new pins. They make a nice appearance. A Seminarian is now giving lessons in kick-ing. Lying on his back, he kept a swing at bay with his pedal extremities for fully five minutes. His dignity is the only thing that suffered from the experience. The real college life of old Pennsylvania be-comes more apparent as Spring advances. No matter how pressing work may be, the boys find time to linger on the campus for a few minutes before going to their rooms of an evening. This is one of the phases of college life which many of the Alumni remember with pleasure. It is a fine custom. In Physics one day, when the class was about to write a paper on the torsion of the wires holding two eggs, a bright fellow was heard to remark : "Which is the spoiled egg?" Dr. N. answered with a chuckle: "That will appear when your paper comes in." It was several degrees cooler for some minutes thereafter. Dr. S.—"Mr. K., what secretes the saliva?" K., '00—"The gastric juice." A nine from Seminary played the Sopho-more class team Saturday, May 22nd. The game was exceedingly interesting, but was without any special features, except error; Inasmuch as the runs on both sides were too many to be counted, no one tried to give an official score. It is but natural for us to feel somewhat east down in spirit when we learn that we shal have to work Ascension Day, this year. Itii only a church festival, but this is a church i& stitution, and no pressure of work ought to be allowed to displace service on that day. W should have at least half the day to ourselves. THE COLLEGE MERCURY. 70 at ve an itli The Seniors finished their work with an ex-amination Tuesday Morning, May 25th, and The course of '97 in college is ended. The Mass is jolly and jovial, and there is not a man in college who does not hate to see them leave lis. May they have much success in life, is the wish of the MERCURY. D., '00, (seeing posters announcing a straw- Berry festival)—"Is this Senior L. T. L. the Senior class of College or of Seminary ? '' From all accounts the new dormatories are kn assured fact. The buildings will be in the Kyle of English cottages, each a memorial to the donor. We understand that two are promised. These neat structures will improve the appearance of the campus very materially. ■)ne need not question the fact that Pennsyl-vania College is growing. I Prof. H.—"Mr. S., who were Hale and Arnold. S., '97—"Spies in the civil war, Professor." Platonic philosophy has confused "Perlie" on lates. . The '98 Spectrum has appeared at last, and Hie book is well worth waiting for. A marked lharacteristic of the book is its originality. I |he Spectrum reflects great credit upon the 1 Bass of '98. Earlier in the month an excursion party of '. jeologists- from the leading universities of | America, paid a visit to the battlefield in honor j H Sir Archibald Geike, the most eminent ge- i llogist of England. They were here only a I Jiort while and spent all their time viewing ! lie field. The Senior tour to the Euray Caverns did I jot materialize. Many expressions of regret ' have been heard. During the past week Professor Himes agree-ibly surprised the Sophomores, who were ut-rly unprepared for the recitation, by voluu-ering to give them a lecture on the "Edu-tional Value of Poetry." The lecturer was ven the strictest attention, and the favorable marks about it show that the class appreci-ed the talk very much. They would not be verse to spending many an hour in like man-lhe Businessmen's League, of Philadelphia, lent last Saturday and Sunday in town. They lid a short visit to the College, but spent lost of their time on the battlefield. Some in of influence in railroad circles accompa-lied the party. A few weeks ago a crowd of Freshmen vis-ited the "haunted house" near New Oxford, and spent the night there. There was much throbbing of hearts whenever squeaking of doors or windows would occur, and a general silence at louder noises. All the boys were not so timid, however, and some managed to sleep a while. Perhaps the number of visitors compelled the ghosts to withdraw, for there was no appearance of spirit forms. We ad-mire the nerve of the Freshmen. Some of the men of the College have taken to horticulture. The line upon which they ex-pend the most energy is raising onions. We very easily obtain a knowledge of this fact by means of the odors which exhale from the lungs of those engaged in the business, and by the tops of onions which are strewn through the halls a number of mornings in a week. Onions and fresh water crackers do taste good at night. The fact that we shall have examinations on Decoration Day is raising a great deal of feeling among the boys. Every hour of a National holiday is each man's own, to use as he desires. Of course we cannot have it other-wise than it has been decided. Perhaps next year we will have a holiday or two. Commencement week with its gayeties is casting its shadow before it, and is throwing its spell over the students. This is the com-ing season of the whole school year, and one is amply repaid for remaining. The week will be rendered livelier by class reunions, and other events of like character. Let all who can, remain. The concert by the Glee Club, on Tuesday night, will be better than it has been in former years. One can spend a pleasant evening listening to our own musical organizations and be well repaid. /\LUlV|Nl- R. L. SMITH and J. H. BEERITS, Editors. '40. D. J. A. Seiss' congregation, of Phila-delphia, will receive large bequests from the estate of the late Miss C. Shaeffer, a very wealthy heiress. By her will an eighth part of her estate goes to Dr. Seiss' congregation, to the Seminary, to Muhlenburg College and to missions. '41. Rev. Geo. Parson, D. D., of Sunbury, Pa., preached the dedicatory sermon on the 7i THE COLLEGE MERCURY. evening of April 25th, when the Grace Evan-gelical Lutheran church of Sunbury was dedi-cated. '46. W. M. Baum, D. D., of Phila., is president of the Board of the Northern Home for Friendless Children. At a recent meeting the finances of the institution were found to be on a firm basis. '47. Dr. L. E. Albert, of Philadelphia, rep-resented the Pastors' Fund at the Susque-hanna Synod, held at Watstown, Pa., May 4. '48. Over 30,000 copies of Dr. Conrad's edi-tion of Luther's Small Catechism have been issued by the Lutheran Publication House for the author. '49. An account of the death of Rev. Elias S. Henry was given in the last number of the MKRCURY. A few additional facts have been sent to us. He was a director of the Theolog-ical Seminary during the 70's; president of the East Penn'a Synod, 1875-76; never missed a Conference or a Synod; celebrated the silver jubilee of his pastorate, 1877, and celebrated the 40th anniversary of the same in 1892. '50. Dr. Valentine, of the Seminary, will preach the baccalaureate sermon to both the graduating class of the Seminary and College at the same time, Sunday, May 30th, in the College church. '53. Dr. W. F. Ulery was in town about the middle of the month on business. '53. Rev. A. H. Waters spends from Octo-ber to June in Florida, and holds services every Sunday in the beautiful church at Mel-rose. Melrose is one of the finest winter re-sorts in the South. '55. Rev. J. A. Kunkelman, D. D., pastor of St. Andrew's, at Atlantic City, extends, through the columns of the Observer, a most cordial invitation to all seaside visitors to wor-ship in his church, corner of Pacific and Mich-igan avenues. The Dr. will give you all a hearty welcome. '55. Rev. E. Huber, D. D., Prof, of English Bible, paid a beautiful tribute in the Lutheran Observer to the memory of Rev. E. S. Henry, '49, notice of whose death appeared in the last MERCURY. '56. Wm. M. Weidman, M. D., of Reading, Pa., was elected President of the State Medi-cal Society at it's meeting in Pittsburg, May 18th. Dr. Weidman is one of the most prom-inent physicians in the State, and is a man worthy of the high honor conferred upon him. '56. We were sorry to learn of the painful accident of Rev. H. W. Kuhns, Omaha, Neb., who broke an ankle bone recently. '56. Rev. B. E. Kramlich is pastor of the Topton, Berks County Union church. At a recent celebration of the quarto-centennial of the church a new organ was dedicated. '57. Dr. L A. Gotwald, a member of the Theological Faculty, Springfield, Ohio, re-cently gave an entertainment to the Senior theologians. '57. Dr. H. L. Baugher, President of the General Synod, delivered an excellent address to the Central Association of Luther Leagues, held at St. John's church, Pittsburg. '59. Rev. J. G. Gcettman suffered a para-lytic stroke while attending the Central Asso-ciation of Lutheran Leagues at St. John's church, Pittsburg. He is in a very precarious condition. '60. Rev. B. F. Apple, of Stroudsburg, Pa., established a Sunday school about 18 months ago, which resulted in the dedication of a church on May 9th. '60. Dr. H. M. Richards, of Allentowu, Pa., attended the recent conference, held at St. John's church, Nazareth, Pa. '61. A magnificent memorial window was unveiled in St. James' church. Rev. J. B. Remensnyder, D. D., pastor, during las! month. Dr. Remensnyder is very successful in his work. He delivered an address upon "Melancthon as Theologian," at the recent session of the Lutheran Conference of New York and New Jersey, held at Ramsey, N.J. '61. Rev. J. B. Remensnyder, D. D., of X. Y. City, had an article in the Lutheran Worli of May 13th, entitled, "That Transubstanti-ated Slander." The Doctor upholds his posi-tion in regard to the Lord's Supper and breab down false accusations that he teaches transub-stantiation. '63. Rev. M. Colver's church, at Galion Ohio, recently raised a large sum for thi famine sufferers of India. Rev. Colver vril preach the baccalaureate sermon to the gradu-ating class of the Galion high school on Suit da}' evening, June 13th. '64. Dr. F. L. Seip, of Allentown, Pa., sev.| eral weeks ago, preached a sermon and pet I THE COLLEGE MERCURY. 72 !SS formed the act of consecrating a splendid $1500 pipe organ to the St. Steven's church, Wilmington, Del. '65. Rev. Dr. J. C. Koller, pastor of the (First Lutheran church of Hanover, Pa., vis- [ited Gettysburg a few days ago. Dr. Koll-fer's congregation, of which he has been pastor [for over twenty years, numbers about a thou- [sand members and is active and flourishing. '65. Dr. H. W. McKnight has been away [several days during the past month working [among the friends of the College in the inter- Jest of the new dormatory. He has met with considerable success. '65. The Lutheran church at Greenvillage, Pa., has celebrated it's 50th anniversary this month. Dr. T. C. Billheimer, of the Theo-logical Seminary, preached the anniversary sermon on Sunday, May 16th. '66. The Sixth Annual Conference of the [Woman's H. and F. Missionary Society, was Iheld May 13, in Ziou's Lutheran church, iWayuesboro, Pa., of which Rev. H. S. Cook [is pastor. '67. At the recent Susquehanna Synod held lat Watstown, Pa., May 4th, Dr. Chas. Albert, ■of Philadelphia, represented the Publication House. '67. Rev. W. E. Parson, of Washington, D. IC, will spend his vacation in Maine this sum-uer. '67. Rev. C. J. Cooper, of Allentown, Pa., Iwas one of those who attended the conference {recently held at St. John's chirch, Nazareth, ?a. 67. Rev. D. K. Kepner, pastor of Emanuel Lutheran church, of Pottstown, Pa., died on lay 9th, from heart trouble and nervous pros-tration, after a severe illness. He was one of phe best known ministers of the Pennsylvania f>ynod. 68. The Indianapolis Journal praises very highly a sermon on Gen. Grant, preached re- |ently by Rev. D. L- McKenzie, pastor of the first Lutheran church of that city. '68. W. C. Stoever, Esq., has contributed |0 the May number of the Lutheran League Teview a very interesting article, entitled, ['The Passavant Memorial Hospital." It con-tains much information upon Lutheran institu- :ions of that nature and upon Mother Houses, 'stablished for training deaconesses, and shows their value to the church and their great gen-eral usefulness '69. Rev. J. A. Clute, D. D., President of Midland College, preached morning and even-ing on May 16, at the Woman's Memorial Mission, Council Bluffs, Iowa. '69. The Grand Army of the Republic of the Department of Colorado and Wyoming has unanimously elected Rev. J. W. Fiukbinder, pastor of the Lutheran church at Colorado Springs, as chaplain for the next year. '70. Thos. J. Stahle, editor of the Gettys-burg Compilei, who has been confined to the house this winter is recovering slowly. '72. The new Lutheran church at Vander-grift, Pa., Rev. J. W. Poffinberger, pastor, which, when completed, will be one of the handsomest churches in the Pittsburg Synod, will be dedicated on June 22nd. Rev. Pof-finberger deserves great praise for his success-ful work. '72. Rev. W. E. Fischer, of Shamokin, Pa., filled the the pulpit of the First Lutheran church at Watstown, Pa., on Sunday morning, May 9th. '72. Rev. J. A. Koser, of Sioux City, la., was assisted during Passion Week by Rev. H. L- Yarger, '63, of Whitewater, Kansas. '72. Dr. S. Stall's new book "What a Young Boy Ought to Know," is spoken of in commendatory terms by many eminent men. '73. To allow more time to prepare for meeting of Gen. Synod, Sec. W. S. Freas is making a number of exchanges, among whom were Rev. W. S. Hinman, of Columbia, and Rev. J. M. Riemensnyder, '70, of Milton. '73. Rev. Jeremiah Zimmerman, pastor of the Lutheran church at Syracuse, N. Y., is lecturer 0:1 numismatics in the Syracuse Uni-versity, a large and flourishing institution of that place. '73. Rev. J. F. Hartman, D. D., of Al-toona, Pa., represented one of the Boards of the church at the Susquehanna Synod, held at Watstown, Pa., May 4th. '74. St. Mark's church, Hanover, Pa., has given freely towards the relief of the Cold Springs church, and the pastor, Rev. C. M. Stock, has shown a very benevolent spirit also. '74. An interesting sketch of the Lutheran church, at Myersville, Md., has been published by the pastor, Rev. W. L. Remsburg, in The Guide of that place. '74. Charles A. Suesserott, Esq., of Cham-bersburg, was in town recently. 73 THE COLLEGE MERCURY. '75. Rev. E. D. Weigle, D. D., of Mechan-icsburg, spoke at the dedication of the First Lutheran church of Altoona, Pa., on Sunday, May 23rd. 77. G. W. Gross, Principal of York County Academy, has five boys ready for college next fall. The Academy has been a good feeder to our college. '77. Rev. J. J. Young, D. D., spoke upon "Melancthon's Life and Character" at the spring meeting of the Southern Conference of the Evangelical Lutheran Synod, which con-vened at Ramsey, N. J., on May 17th. Dr. Young's congregation in New York City held services, on May 9th. in memory of Dr. A. C. Wedekind, '46, their former pastor, The Social Union (the young men's society organ-ized during the late Dr.'s ministry) remem-bered him especially by a beautiful and appro-priate floral offering. '78. Rev. O. C. Roth, President of Mary-laud Synod, filled the pulpit of the Trinity church, Taneytown, Md., on Sunday evening, May 9th. '78. Congressman Geo. J. Benuer visits the town as often as his legislative duties at Wash-ington permit. '78. Rev. C. L- McConnell, of Mifflinburg, Pa., will preach the baccalaureate sermon to the Seniors of Susquehanna University, at Selin's Grove, Pa. '78. Dr. W. C. Boteler, of Kansas, Mo., is now in Washington, D. C, and is a promising candidate for Auditor of the War Department. The Dr. is quite prominent, being editor of the North American Medical Review, and Secretary of the Kansas City Periodical Press Club. He is a son-iu-low of the late Secretary of War, George W. McCreary, of Iowa, who framed the compromise act that settled the threatened sectional clash in 1876. '79. Dr. A. C. Wentz, Hanover, Pa., was one of the prominent speakers who addressed the Convention of the State Medical Society that met in Pittsburg, May 18, 19 and 20. He has the distinction of being the fourth Vice President of the State Society. Dr. Wentz keeps thoroughly up to the times in every way, and thus comes to gain these well merited dis-tinctions. We wish him still greater success. '80. Prof. Daniel Fleisher, Ph. D., has just completed another very successful year as Superintendent of Public Schools at Wellsboro, Pa. Prof. Fleisher's reputation as a thorough and enthusiastic student of the Latin Classics is wide spread. '80. Rev. M. F. Troxell, D. D., pastor of Grace Lutheran church, of Springfield, 0., presided over a mass meeting held in the State Capitol of that city, for the purpose of raising funds and supplies to relieve the famine-stricken inhabitants of India, and his- conduct of the meeting and appointment of committees is highly commended by the Springfield Monitor and the Rcgistei. Rev. T. DeWitt Talmage made the principal address. Liberal donations were received. '82. Rev. A. R. Steck, pastor of St. James Lutheran church, of this place, will preach the baccalaureate sermon to the graduating class of Irving College at Mechanicsburg, on June 6th. '83. Rev. H. L- Yarger, of Whitewater, Kansas, made an address on the Board of Church Extension before the North-western Conference of the Kansas Synod, which con-vened May 4th, at Chapman. Kansas. '83. Rev. H. G. Buehler, Uakeville, Con., will edit the "Junior Notes" in the Augsbmd 7'eache? for June. No doubt they will give en-[ tire satisfaction as Mr. Buehler has the ability.! '83. Rev. C. W. Baker, York County Con-ference Missionary, is more than busy these! days getting churches ready for dedication,f laying of corner-stones and breaking ground. He is the man for the work and the place. '85. Rev. Reuben S. Stair, after some fivel or six years of faithful labor in the Kreutz! Creek charge. Hellain, York county, Pa., hasj offered his resignation, to take effect, June 1. '85. Rev. E. E. Hoshour, of Bellefonte, isal delegate to the General Synod from the Ceu-r tral Pennsylvania Synod of which body hen secretary. His work at Bellefonte, Pa., is pro-1 gressing successfully. ''85. Rev. Chas. T. Aikens, Vice Presidentl of the Central Pa. Luther League, will repre-F sent that body at the convention of the State! League, which will be held in Altoona, Junastor of the Protestant Episcopal church, of ■\)peka, Kan., on April 21st. '92. Rev. H.'E. Berkey, the successful pas-or at Red Lion, may well feel proud of the position he holds as editor of the York County v-.utheian. The paper is excellent and merits 11 ^earty support. 93- Report has it that City Solicitor Ara- »uou, of York, is the coming nominee of the ■e.B|Pemocratic party for Mayor of that, thriving iic Wf- I '93. At the recent meeting of the Juniata onference of the Central Pa. Synod, the fol-wing members of Gettysburg's banner class participated; Rev. A. J. Rndisill, Rev. J. M. puss and Rev. G. M. K. Diffenderfer. '93- The graduating exercises of the Belle-nte High School will prevent Prof. A. Reist Rutt from attending the reunion of his class during Commencement week. He will grad-uate a class of seventeen on the evening of June 3rd. He will enjoy his vacation with his class-mate, Rev. G. M. K. Diffenderfer, at Newport. '93. Niels L. J. Gron paid his Alma Mater a visit a short time ago. It will be remem-bered that Mr. Gron completed a trip around the world, last July, meanwhile making a specialty of studying international questions. In the recent presidential election he was ap-pointed by the Republican National Committee to work amongst the Scandinavians in the North-west, and he fulfilled his mission with such success that it is rumored he will be our National representative at the Danish court. He is now attending the reunion of his class at Harvard, and will also be present at the re-union of his class here during Commencement week. He will have an article in the July number of the Arena on "The French Consti-tution Compared with the English Constitu-tion." He may take a special course of study at Oxford University, England, next year. '93. Rev. Wm. H. Ehrhart has been in town several times lately, working up the re-union of the class of '93, to be held here dur-ing Commencement week. '93. Rev. E. E. Neudewitz took an active part in the work of the Southern Conference of New York and New Jersey, held at Ram-sey, N. J. Rev. Neudewitz has a very flour-ishing mission in Jersey City. '93. The members of the Luther League of the church of the Atonement, Rev. F. H. Knubel, pastor, recently purchased a hand-some pulpit Bible and presented it to the con-gregation. '93. The Luther League, of St. Mark's church, Washington, D. C, Rev. John C. Bowers, pastor, is steadily growing in numbers and usefulness. A recent entertainment given under it's auspices netted the League $50, $45 of this was handed over to the church treas-urer for the use of the congregation. '93. W. L. Ammon, Esq., has been elected City Solicitor of York, Pa. Ex-'94. Rev. Warren Nichol will graduate from Mt. Airy Seminary at the coming Com-mencement. He has received a call to Bed-minster, Pa. '94. F. H. Bloomhardt has been elected to 75 THE COLLEGE MERCURY. the presidency of the John Guiteras Medical Society, of the University of Penn'a. '94. At a recent annual convention of the Susquehanna Synod, held at Watstown, Pa., Matthew Kemp and R. W. Mottern were or-dained as ministers of the gospel. Ex.-'95. Newton J. Walter has completed his second year at the United Presbyterian Seminary at Allegheny and will engage hi supply work in York and Lancaster counties this summer. '95. Roscoe C. Wright will finish his theo-logical studies this year, and will be ready in June to enter upon the work of the ministry, for which he has every qualification. '95. On May 1st, Rev. Moritz G. L. Rietz entered upon his work as pastor of the Luth-eran church at Chatham, N. Y. This is Rev. Rietz's first charge and we wish him great success in his labors. '96. W. H. Menges is now the Junior mem-ber of the firm of Menges & Stauffer, dealers in grain, coal aud produce, Spring Grove. Rev. E. D. Weigle, D. D., '75, and Rev. H. H. Weber, '82, General Secretary of Church Extension, delivered addresses at the dedication of the First Lutheran church, of Altoona, on Sunday, May 23rd. Trinity Lutheran church of Taneytown, Md., of which Rev. D. Frank Garland, '88, is pastor, was dedicated on Sunday, May 9th. A sermon was preached at the re-opening serv-ices on the previous Thursday evening by Rev. G. W. McSherry, '80, the former pastor. Those participating in the services of re-open-ing and dedication were Dr. M. Valentine, '50; Rev. W. H. Dunbar, D. D., '71; Rev. O. C. Roth, '78; Rev. Luther Kuhlman, '79, and Rev. B. F. Allemau, D. D. The cost of re-modeling and re-furnishing the church is be-tween $16,000 and $17,000. grounds, the game with them on the 8th was close. The result of the game was doubtful until the last man was put out in the ninth in-ning. Burns pitched a fine game. The Indi-ans were able to get but 3 hits off of him. Dale played an excellent game at second, accepting 8 chances without an error. ATHLETICS. H. C. ROEHNER. Editor. Base-ball, of course, has been the all absorb-ing form of athletics this month; and the rec-ord of the club has been an excellent one. That we have had a team to be proud of every-one admits, aud we are glad to see the interest that the boys have taken in it. INDIANS—First game. As is always the case with the Indians on our GETTYSBURG. AB R H PO A E White. 3b 5 Dale, 2I1 5 Tate, Leisenring.il) Ilurns,(cap.)p Gladfelter, ss. 4 o Roehner. cf. 4 o Spealraan, rr. 4 o Wolf, If 2 o Herman, If. 1 o 2 1 3 1 2 9 o 1 15 INDIANS. AB R H PO A 1 Buckhart, c. 40071 Shelafo, p, ss. 4 I 1 1 i Jamison, ss. p 4 1 1 16 Miller. W , 3b 3 o 002 Miller, A., cf. 41000 Hudson, rf 40 I 11 0 16 1 000 0 ' 5 Pierce, lb 3 Archiquet'e.lf 4 Eastman, 2b. 3 Totals 3S 5 S 27 16 5 Totals 33 3 3 27 17 3 Earned runs—Gettysburg, z. Home Run—Burns 2 base hit I —Hudson. Stolen bases—Gettysburg, 2; Indians. 3. Bases on I balls-By Burns, 2; Shelafo, 3. Struck out—By Burns, 11; Shel-1 afo 3; Jamison. 4. Passed balls—Tate, 3. Time of game-no. I Umpires—McPherson, and smith-ail Indian. STATE COLLEGE—First game. The game at State was very close and excit-ing. Both pitchers were in fine form. Burns got himself out of several very tight places. Once with the bases full and only one out, lie struck out the next two batters. Three hits were bunched on Nesbit in the fifth inniner. GETTYSBURG. AB R n 0 A K White, 3b 4 0 0 10 " 0 31 1 0 2 Dale, 2b 5 Tate, c 5 Leisenring, lb 4 Burns, p 4 Gladfelter, ss. 4 1 Roehner, cf. 4 Herman, If. 3 0 Spealman, rf. 1 Brown, rf. 2 0 1 0 0 13 1 1 11 I) 1 1 1 0 1 2 0 0 0 0 0 0 0 0 0 0 0 0 STATE COLLEGE All It Albert, lb 4 0 Miller, If. 3 0 Beehtel, 2b 4 0 Hayes, rf. 4 0 Spiesman, c. 3 Curtin, 3b 4 Nesbit. p 4 0 Steward, ss 3 0 Findley. of. 3 0 H 0 A 1 8 1 1 0 0 2 :: 2 0 1 1 0 14 0 0 0 II 0 0 1 0 1 1 0 0 0 Totals 3G 3 6 27 7 4 Totals 33 0 1 2; Bases on balls—State, 1; Gettysburg, 3. Passed balls—Spie man, 2. Stolen bases—State, 2; Gettysburg. 3. Struck out " Nesbit, lfi; by Burns, 16. Time of game—1.45. Umpire—Leele. 1 2 Gettysburg 1 0 1 ■ I 4 5 0 1 7 8 9 0 II State. 00000000 0-i BUCKNELL. The game played with Bucknell, at Lewis-burg, on the 17th, would have been won easily had we had a fair show. The action of tbi management at Bucknell must be condeiimeii for allowing such an incompetent umpire fa any college game. Even the players admitted that we did not receive fair treatment. Tht game was marked by the hard hitting of tht Gettysburg boys, knocking Bucknell's crack pitcher, Shorten, all over the field : The score follows : GETTYSBURG. R White, 3b 0 Dale, 2b 0 Tate, c 1 Leisenring, lb 1 Burns, lb. p 1 Gladfelter, ss 1 Roehner, cf. 1 Herman, If. 1 Brown, rf. 0 0 I) 3 0 3 12 3 0 1 E 0 0 0 0 1 0 Totals 0 13 24 BUCKNELL. R Gearv, lb 1 Conover, ef. 1 Griffith, 2b 2 Grimm, If. 1 Mttlkie, ss 2 Catterall, c 1 Jenkinson, rf. 0 Garner, 3b 0 Shortell, p 1 Totals . 9 THE COLLEGE MERCURY. 76 SCORE BY INNINGS 1284 56789 ,.,.,". 11 2 I) 0 0 5 U 2 0 X—a ■msbirg::::'.:::::::::. 0 0 0 s 0 » o.o-p-8 two base hits—Mulkie, 2; Uladfelter. Three base hits—Tate, ■tarns Catterall Double plav—Urown to Leisenring. Stolen ■bes—Gettysburg, 2. Hit b> [litcher-Geary, Shonell. Bases on Kfs hortell, :'■: l.eiseiiviiiir. 2. Struck out—Leisenriiig, i: IBiinis I: Shonell, 6. Time of game-2.10. Um lire -Wilkinson. The boys had a fine time on their trip of 5 Bys to State and Bucknell. Arrived here on Tuesday at 2 and played State here at 3 P. M. STATE COLLEGE—Second game. Again State was compelled to bow down to Gettysburg. This game was somewhat more ■citing than the game at State College. The ipposing team were able to get but one hit off p Burns. The errors charged against Dale Ire very excusable, since he was not in a fit Ridition to go into the game because the muni) of his right hand was badly bruised Bile playing against State . at State College. laving no competent substitute for his posi-lion, he pluckily consented to go into the (ame. Tate's batting was a feature, having , hits out of 5 times to bat. The score is as [follows : GETTYSIU'RU. AB It H 0 A E Hte, 3b 5 1 1 4 -' 1 Be, 2b S 1 2 2 n (i Ete, e 5 1 4 10 3 0 Benring, lb 3 oioi o Jrns, p 3 0 0 0 s o [ladfelter, ss. a 0 0 0 1 1 Btoer, el'. 3 0 0 10 0 erninn, If. 3 10 0 0 1 Iwyer, rf 4 1110 0 Totals. . 30 5 9 27 10 S STATE. Albert, lb. Miller, If. Becntol, 2b. AB It II l> A i: 3 0 0 iS 1 0 3 O 0 4 0 0 10 0 2 2 1 Hays, rf icpt 4 2 10 0 0 Brandt, of Spiesman, c. Curtin, 3b. Nesbit, p Stuart, ss. 3 0 0 4 0 0 4 0 0 3 0 0 0 0 3 0 ii 9 2 2 1 0 1 1 1 0 12 1 •Findlcv 10 0 0 0 0 Totals 31 2 1*28 11 5 mencement week give great promise of being close and exciting. The preparation for the other athletic feat-ures of Commencement week are rather "la-tent" as yet, but no doubt will materialize. The July number (Commencement number) will contain a general summing of athletic matters and the averages of the individual players on our team. Findlev batted for Xesbit in ninth inning. Gladl'eiter out, hit by batted ball. jtrned rims— Gettysburg 1. Two base hit—Dale. Stolen ies—Tate, Hayes. Double play-Nesbit to Albert. Bases on fa-Gettysburg, 5; State, 5. Struck out—Nesbit, 8: Burns, 9. ssed balls Spiesman, I. Wild pitch-Burns, 1. Time of me—1.45. Umpire—Kuendig. SCOKE BY INNINGS. 12 34 5 0789 tysburg 1 01 000210—5 .te 0 10 0 0 10 0 0—2 verything was running smoothly until we pnt to Carlisle on Saturday, the twenty-sec-d, and played the Indians. The whole me was a big joke—on us—to the score of i, the tabulated score of which will be ven in next issue. The game between the Sophomores and the |eminarians on the same date must have been 'Ore interesting—the1 score being 25-23 in wor of '99. The matches of the tennis tournament are w being played off to the interest and usement of the on-lookers, and the "glory" ■he participants. The finals during Com- TOW|vJ y\fslD SEIVll|SlAF{Y NOTES. K. W. WOODS, Editor. TOWN. Rev. H. S. Jenanyan, principal of St. Paul's Institute of Tarsus, Asia Minor, his wife and cousin, who witnessed the Turkish massacres in Marash, spent last week in Gettysburg in the interest of the relief work foi widows and orphans in Armenia. Their plea for the op-pressed came with peculiarpower. Large col-lections were make in the various churches to relieve the sufferers. Through the efforts of Amos Eckert a sprinkler was secured for the middle of the Square. The Square will be sprinkled morn-ing and evening, which will add much to the comfort of those residing in that vicinity. Messrs. M. and T. E. Farrell received the contract for the avenue over Little Round-Top to connect Hancock avenue with the Confed-erate avenue. The work was begun several weeks ago and will be completed by the latter part of the summer. Some very necessary improvements have been made lately around the P. & R. termi-nus. Among them is the railing placed at the passenger station, back of which the cabmen will be required to stand hereafter. We are very glad to see this, and it will take away a great deal of unnecessary nuisance, both for excursionists and students. Mr. George E. Spangler has moved his stock of musical instruments into his new building on York St. Mr. Charles Deardorff moved his sewing machine business into the same room also. Prof. Klinger moved last week from the Eagle Hotel to his new home on Baltimore St. Rev. D. W. Woods, Jr., pastor of the Pres-byterian church, of this place, preached an eloquent sermon last Sunday afternoon to a •• ) Skelly Post Room, No. 9, 77 large audience in G. A. R. Hon. William N. Ashman, LL- D., will be a guest of the College during Commencement week. He will deliver an address before the Young Men's Christian Association in Christ Lutheran church, on Sunday evening, May 30th. Judge Ashman is an instructive and entertaining speaker and is often called upon to address religious organizations. The Senior class, of Wilson College, Cham-bersburg, visited the Battlefield last Monday. They were accompanied by Dr. S. A. Martin, President of the college. Miss Elizabeth Leopold, of Wilson College, will sing at the services in Christ Lutheran church, next Sunday. John B. McPherson will deliver the Memo-rial address at Fairfield on Decoration Day. About one hundred Baptists from Boston visited the battlefield last Tuesday. They were on their way to a convention to be held in Pittsburg. The Union League from Philadelphia spent Saturday and Sunday in this place. They took in the battlefield and from all accounts had a very pleasant trip. The Coal Exchange from New York visited the historic field last Tuesday. They had their headquarters at the Hotel Gettysburg. SEMINARY. Ten Seniors are now located. Rev. Matt. S. Kemp has received a call to Smicksburg and Trade City, Indiana county. Rev. W. C. Ibach attended the Washington monument dedication, in Philadelphia, May 15th. Messrs. Newcomer and Lecrone, of the mid-dle class, attended the dedication of the Luth-eran church at Spry, York Co., on the 23d. Mr. S. F. Miller preached at Round Top last Sunday evening. Mr. W. Hartman filled Rev. Leiseuring's pulpit, Chambersburg, May 23rd. Rev. J. H. Harms will be installed pastor of Trinity Lutheran church, Chambersburg, on Sunday, June 6th. Rev. Herbert Alleman, former pastor, now of Christ church, this place, will preach one of the sermons. THE COLLEGE MERCURY. Rev. A. Bredenbeck has returned from hj.| recent visit to Philadelphia. Rev. L. B. Hafer has received a call the Fort Washington charge near Philadel-I phia. M. W. M. Cross, eclectic, begins his workf at Stone church on baccalaureate Sunday. Rev. Killian preached at Smithsburg, I last Sunday. Mr. B. R. Lantz, of the Middle class, supply the Lutheran church at LawrenceJ Kan., during the summer. Mr. C. H. Brosius will take charge of Di.l Weber's church, Sunbury, Pa., during tbe| summer. A summary of the Seminary catalogue i«| the current year shows a total enrollment i sixty-two, divided as follows : Seniors, IJ, Middlers, 24; Juniors, 17; Eclectics, 2; Graduates, 6. FRATERNITY NOTES. PHI KAPPA PSI. The Chapter sympathizes with Dr, J. Cl Goettman, '59, who was recently afflicted will a stroke of paralysis. '56. H. W. Kuhns, D. D., one of the Ckl ter members of Pennsylvania Epsilou, recentil met with a painful accident sustaining a fra| ture of the ankle. '82. C. S. Duncan was visited by C. i Meloy, of Penn. Zeta, for a few days las week. '92. Clayton J. Ziegler, York, Pa., paidtlj Chapter a very welcome visit on the 15th ins| R. R. Miller, '93, and R. E. Miller, '94,3 engaged in business in Pine Grove, Pa. '95. W. B. Keefer is playing 2nd basei the Reading ex-College Men's team. '95. H. M. Witman contemplates takii another year at the Yale Divinity School. '96. Carty expects to visit the Chapter do| ing Commencement week. '97. White was called home recently, oivifl to the death of his uncle PHI GAMMA DELTA. A fine half-tone electro of Bro. H. L. Hoj man, ex-'95, Yale '97, appears in the Art THK COLLEGE MERCURY. 78 number of the Qunrterly. Bro. Hoffman has the honor of being the First Gymnast of Yale. The Chapter at Yale is building a house [which, when completed, will be one of the [finest of the kind among the colleges of our country. Bro. J. S. Albert, Gamma Philo, a member I of the State College base-ball team, was a wel-come visitor to our Chapter last week. Bros. L. E. DeYoe, '86, and E. H. Wirt, ['95, paid short visits to Gettysburg this mouth. Bro. E. E. Blint, '90, [.College base-ball game. witnessed the State The Lutheran church, Taueytown, Md., ^was dedicated last week. Bro. D. F. Garland, 18, pastor. Bro. C. W. Fairbanks, Theta Dentrou, of Indiana, made his first speech in the Senate last week. PHI DELTA THETA. Rev. Chas. Reinewald passed through Get-tysburg. May 14, on his way to New York. Rev. L. S. Black has returned to Johnstown. le will visit Gettysburg again during Com-mencement week. Harry Ehrhart spent the night of May 14 in town. Dave J. Forney has just recovered from a slight illness. Markel was very pleasantly surprised on the |5th, by a visit from his father and sister. Carver spent Sunday, the sixteenth, at his home in Hanover. ALPHA TAU OMEGA. E. L. Koller, '98, assisted the choir in the dedicatory services at Taueytown, Md., Sun-day, May 8th. L. DeWitt Gerhardt, '89, visited the Chap-er May 8th. | Ralph Cannon, ex-'g5, spent Sunday, May 16th, with the Chapter. Percy Hoover, '95, now a student at the U. Jf P., was the guest of the Chapter for a few days. P. W. Koller, of the graduating class of Seminary, preached in the First Lutheran church, Hanover, Pa., Sunday, May 16. LITEFJARY SOCIETIES. R. D. CLARIS, Editor. It is very unfortunate that, as soon as the pleasant days and evenings begin to arrive, the attendance at the meetings of our literary societies should decrease so markedly. There is no excuse for such a state of affairs; our halls are both very pleasant to be in on these spring evenings, and we are sure the members need the literary drill just as much now as at any time. There seems to be a general tend-ancy among the boys to give literary matters a second place, and especially in the latter half of the spring term. It is to be hoped that a fresh enthusiasm will take hold of us next Sep-tember and that then our presidents will not be required to hunt around over the campus and through the buildings to find a quorum. PHILO. The society has made an addition to its library in the shape of a book screen—a very necessary and handsome improvement. The new officers who have been elected to serve next year, are the following : President, C. H. Tilp ; Vice President, S. M. Herman ; Recording Secretary, I. Z. Im-ler ; Corresponding Secretary, J. H. Beerits ; Critic, Miss Myers ; Janitor, C. H. Bottiger. PHRENA. At a recent business meeting the following were installed as officers of Phreua Society : President, Meisenhelder; Vice President, Lauf-fer: Recording Secretary, Clare; Chaplain, Enders ; Monitor, McCaruey ; Librarian, Diehl ; Assistant Librarian, Musselman ; Critics, Miss Frey, Bikle, Jr., Reisch, Diehl; Janitor, Keller. Mrs. Sweet—Do you find it economical to do your own cooking ? Mrs. Burnem—Oh, yes; my husband doesn't eat half as much as he did when we had a cook.—Ex. Quoth a medical student named Proctor, As he staved off a creditor's letter, "Tho' I'm not known yet as Dr., I am known far too well as a Dr.'' —Ex. I ADVERTISEMENTS. v ha PIMSYiLVATO '' (\\ _ . \ A' I. Classical Course for the Degree of A. B. II. Scientific Course for the Degree of B. S. III. Post-Graduate Course for the Degree of Ph. D. IV. Special Course in all Departments. V. Elective Studies in Junior and Senior Years. VI. New Testament Greek and Hebrew in English Bible Department! Observatory, Laboratories and new Gymnasium. Four large buildings. All building! heated with steam from central plant. Libraries, 25,000 volumes. Fine Museum. Expense! low. Department of Hygiene and Physical Culture in charge of an experienced physician! Accessible by frequent railroad trains. Location, on BATTLEFIELD of Gettysburg; mol pleasant and healthy. . PREPARATORY DEPARTMENT, in separate buildings, for bojf and young men preparing for business or college, under special care of the principal and thre assistants, residing with students in the building. For full particulars, apply for catalogue ti HARVEY w. MCKNIGHT, D. D., LL. D., PRES'T., Pennsylvania, Cotteg-e^ G>e,ilysb.mg> p3 GENTS' FURNISHER, I H (MY(K(P^ No. 11 Baltimore St., $Pm JUIO A./1L JL JOJELOg CETTY^BimC PA B^Overcoats and Winter Suits at a Big Sacrifice. ~JOHNL. SHEtiDST N£W CIGAR STORK Next door lo W. M. Depot, Gettysburg, Pa. w, w* HBSXTXTXG, ott\\_tR \n BREAD, BOLLS, PRETZELS & CBACKEBS YORK STREET, GETTYSBURG. B®° Reasonable Rates to Clubs. ADVERTISEMENTS. No. 42 North 9th Street, PHILADELPHIA. Acknowledged Headquarters for ANYTHING I EVERYTHING in tlie way of BOOKS FOR CHURCHES, FAMILIES, i V >Z LEGES and SCHOOLS, and LIT-ER: I TURE FOR SUNDA Y SCHOOLS. PLEASE REMEMBER That by sending your orders to us you help traild up and develop one or Hie Church's Institutions, with pecuniary advantage to yourself. Address orders to HENRY S. BONER, Superintendent, No. 42 North 9th Street, Philadelphia. BARBER -^=SHOP. Proprietor, BALTIMORE STREET. f^M^WM it^h^d^^^m mSammr- Made of 5% Nickel Steel Tubing. ■ ,^$sh >■■■ Strongest Efl&SR %:--■-:-■■ ■BICYCLES* THE PLACE FOR STUDENTS TO GO. ONLY FIRST-CLASS TONSORIAL WORK. DAVID TROXEL .DEALER IN. FINE CROQERIES 4riD MOTIONS. York Street.^ ♦•HOTEL 8ETTYSBUR6* -^©AfiSBB SHOP.K-Centre Square.

The Mercury January, 1894 ADVERTISEMENTS. IRailroab "The "Royal "Route" New and Direct Line To and From QETTYSBURQ. Fast, Frequent and Superbly. Equipped Train Service Between NEW YORK, PHILADELPHIA, Allentown, Pottsville, Williamsport, Reading, Harrisburg and Interior Pennsylvania Points, with through connections to and from all parts of the Middle States, New England and the West. Visitors to America's Greatest Battlefield can obtain through tickets and baggage checks, via this new and most picturesque route, at all principal stations and ticket offices throughout the country. I. A. SWEIGARD, C. G. HANCOCK, General Manager. Gen. Pass. Agt. Barber Sfy°P> CHARLES C. SEFTON, PROPRIETOR. BALTIMORE STREET. THE PLACE FOR STUDENTS TO GO. ONLY FIRST-CLASS WORK, K& /Wat* C°ff£SS and /ViUgrc arjd ^v-fc £or)S£r«VatOr° REPAIRING PROMPTLY DONE. ADVERTISEMENTS. Irving College, For LJoung Ladies. A Lutheran School for Lutheran girls. Chartered 1856. Confers degrees of A. B., and M. E. L. Experienced Fac-ulty. French and German spoken. Music—full conserva-tory course—piano, organ, pipe organ, violin, guitar, voice. Specialist in elocution and physical culture. Fine brick building, splendidly furnished, steam heat. Pupils carefully drilled sociably. Course high, thorough. Twenty minutes' ride from Harrisburg. Art a specialty. The only Lutheran school for girls in Pennsylvania. Synchronized time. Elec-tric bells. Send for catalogue. PROF. E. E. CAMPBELL, A. M.,- President, Mechanicsburg, Pa. F. WEBEK & CO. Drawing: Materials and $p: Drawing Instruments DRAWING PAPER, PENCILS, &C. A LARGE ASSORTMENT OF DRAWING MATERIALS OF ALL KINDS. J. WOODFIN MINIFIE, Manager, No. 5 NORTH CHARLES ST., BALTIMORE, MD. Special Attention to Orders by Mail. Main Office, 1125 Chestnut St., Philadelphia. # {|attepg> * and ||?ei?'§ fupni§bei®§, "@K® TRUNKS, LEATHER GOODS, AND VALISES, 12 W. MARKET ST., YORK, PA. Special Attention to Mail Orders. H. S. Benner, Choice Family Groceries,, Chambcrsburg St., Gettysburg, Pa. Coffees, Teas, Flour, Fish, and Canned Goods. Queensware, Glassware, Etc. PITZER HOUSE. A temperance house. Pleasant and home-like. Teams and Guides to all points of interest on the battle-field. REASONABLE RATES. 127Chambersbarg St.,Gettysburg, Pa. JOHN E. PITZER. MEMBER POST 9, G. A. R. J. W. EIGHOLTZ & GO., DEALERS IN PIANOS, OP.GAJiS, IWTJSIC, STfWlGS, Ete. 12 BALTIMORE ST., GETTYSBURG, PA. SAJWUELi FABEP,, ~&Fine Cigars & Smokers' Mieles**- CHAMBERSBURG ST., GETTYSBURG. J. H. MYERS, Fashionable Tailor, Clothier1 —AND— [fenf^' Fufnighbi1. You alutays find the liatest Styles tov Gents' OUardrobes. No. 11 BALTIMORE STREET, GETTYSBURG, PA. ADVERTISEMENTS. in College pvises Society Babges fliri3e flfoebals Stationery The most successful designers of College and University Badges in the Country Estimates Designs on Applieation BAILEY BANKS BIDDLE Chestnut and Twelfth Streets Philadelphia, "Pa. ,Hary had a Little Lamb, (Stam? your Memory.) It's wool was all the go— We make it up in BUSINESS SUITS for SI 5.00 you know. These Cuitorn-Made Suits are popular throughout America— because they represent the very Quintessence of Nobby Dress, and are essential to every business man who cares one lota for economy and APPEAR-ANCE. Send us 6 cents in stamps, staling kind of gar-ment or suit desired, and we will forward you SAMPLES of Cheviots, Cassimeres, etc., Self-measurement rules and fashion plate. YOU DO THIS and we do the rest. Ealti more cheapest market. KEELER the largest custom producer. Full Dress Suits Trousers, - - Frock Suits, - Overcoats, - > JOnN M. KEELER, 5 N. Calvert St. Baltimore, Hd. "Suffer no longer the extortions of loc*-l tailors ' $25.00 Up. S4.00 Up. $18.00 Up $18.00 Up. Correspondence Solicited With Responsible Parties Desiring to Act as Agents. THUTH WEflflS JO ]HSK Because it needs none. It bows at no human shrine, seeks neither place nor applause; it only asks a hearing, and so, too, do we. Our immense Fall and Winter stock is full of rare and choice bargains. Stylish Men's Suits and Overcoats at $IO, $12, $15, $20. We'll buy them back if you don't like them. Sole agents for Youman Silk and Derby Hats. Oehm's Acme Hall, CLOTHIERS, HATTERS, FURNISHERS BALTO AND CHARLES STS., Baltimore, Md. WILLIAM SMALL, DLM D0OK tlnHEK AND DOORMm 6 WEST MARKET STREET, YORK, PENNA. IV ADVERTISEMENTS. F. D. SCHRIVER, Draper, Importer, • A^D JVterehant Tailor, 23 Baltimore Street GETTYSBURG, PA. GETTYSBURG COLLEGE FOOT-BALL TEAM, SEASON OF 1893. k The College Mercury. Vol. I. Gettysburg, Pa., January, 1894. No. 9. THE COLLEGE MERCURY, Published each month during the college year by the Students of Pennsylvania (Gettysburg) College. STAFF. Editor : FRED H. BLOOMHARDT, '94. Associate Editors : FRANK E. FICKINGER,'94. ORVILLE L. SIGAFOOS,'94. HENRY E. CLARE, 95. WALDO D. MAYNARD, '95. PAUL W. KOLLER, '94. ROSCOE C. WRIGHT, '95. WILMER A. HARTMAN, '95. Alumni Association Editor: D. FRANK GARLAND, Baltimore, Md. Business Manager ; BENJAMIN R. LANTZ, '94. Assistant Business Manager: CHARLES F. KLOSS, '94. TERMS • /One volume (ten months), . . . . $1.00 ' \ Single copies, 15 Payable in Advance. All Students are requested to hand us matter for publication. The Alumni and ex-members of the College will favor us by send-ing 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 MERCURY, Gettysburg, Pa. eOMTE/STS. EDITORIALS, ; 139 GRADUATE LIFE AT JOHNS HOPKINS UNIVERSITY, . 140 CONVERSATION, '. . 142 THE MUSICAL CLUB'S TRIP, 144 THE TRUSTEES MEET, 145 COLLEGE LOCALS, 146 ALUMNI, 149 FRATERNITY NOTES, 151 ATHLETICS, 152 TOWN AND SEMINARY, 153 LITERARY SOCIETIES 154 EBITO-RIAL. A HAPPY NEW YEAR TO ALL. \I7ITH this issue, THE MERCURY appears with two changes in its Board of Edi-tors. It is, indeed, very unfortunate that the efficient Editor was compelled to resign on ac-count of ill-health and pressure of work. But since such is the case, it will be the purpose of the reconstructed Staff to do their utmost to make the " Students' Paper " as attractive and entertaining as possible. These, of course, are not the only essentials of a good journal, but they help to secure attention for the weightier material. The supplement to this number is an engraving of the victorious foot-ball team of the season of '93, which doubtless will be highly prized by THE MERCURY readers. * * * /"^HRISTMAS vacation, the happiest time ^-^ in a college man's life, is over, and work has taken the place of two weeks' enjoyment. In view of the " good time " that most of the students have had, it is not surprising that many of the recitations are wearing a kind of holiday attire. In a few days, however, things will have drifted back to their accustomed channels. * JUDGING from our exchanges, it would be ^ supposed that the " proverbial waste-basket" of the editors has not been filled to overflowing by productions of the students. College men should consider it an honor to have their thoughts find place in their journals. There should be an active competition for the space given to these articles. Then the standard of the paper would be raised and his 140 THE COLLEGE MERCURY. own powers would receive such benefit as he cannot receive from any other branch of college work. * * T/ NOWING well that an attractive Annual A^- is of much benefit and credit to our col-lege, The Spectrum Staff have decided to en-large their book. This will make the cost much more than formerly. In order to make it a financial success, it must have the support of the students and Alumni. It is hoped that any one who desires to aid in this work, either by subscription or by an advertisement, will communicate with the business manager, Mr. H. M. Witman, Gettysburg, Pa. * * COOT-BALL, CHANGE IN RULES.—It is now proposed by three of the larger college teams to change the rules of foot-ball. The proposition is to make a decided change, so as to eliminate some of the features which have proved themselves dangerous to the safety of the players and prevent such " acci-dents " as have recently occurred. Yale, Har-vard, and Princeton are announced to begin the work, and it is supposed that this move-ment will meet with approval everywhere. If " rough play " and " interference " could be eliminated, the game would certainly be very much improved, and there would be no need for Synodical or Conference objection to the game. We trust it will be done speedily, so that the almost brutalizing methods employed, which lead to death in many cases, will be entirely forbidden. We hail this movement with joy. We are thoroughly in sympathy with inter-collegiate games, and think they are helpful to the institutions and the students, but deplore the present methods employed, which certainly do endanger life and limb. The Alumni of the college rejoice in the many victories gained for our Alma Mater in the re-cent campaign, and are delighted with the gentlemanly deportment of the team in the contests. '"TO THE ALUMNI.—This paper is for you as * well as for the students of the college. It comes to you in the interests of the institu-tion you love. It is, therefore, in a sense your' paper, devoted to the advancement and growth .of Pennsylvania College, which is your col-lege above all others. Rally to its support. It is not published to make money for its edi-tors and managers. The accumulating gains, if there should be any, will accrue to the liter-ary societies in the. college. It is for them alone. They must be fostered and encour-aged in every way possible. Subscribing, therefore, for THE MERCURY will aid the two societies in a substantial way, and will bring to you every month the news of your college, fresh, interesting, helpful. Send in your sub-scriptions at once. We speak here as an Alumnus to the Alumni. G. GRADUATE LIFE AT JOHNS HOPKINS UNI-VERSITY. TN the busy round of undergraduate life in an American college, the student is often apt, in the struggle for a higher plane of men-tal activity, to forget the existence of a great sphere of thought and action far above and beyond his own little world. It is the world of workers, thinkers, revolu-tionizers, and the student fresh from the neces-sarily narrow fields of college work stands almost dismayed at the widening vistas which everywhere meet his view. Nor can one who has not dwelt in such a world and come under the thrilling influence of its great men and great thoughts altogether realize its peculiar charm. It is an arena of tireless activity, and once in the circle the student seldom looks behind with regretful longings for the easy life of col-lege days. To be sure such conditions are not frequently met with, but even in our own country there are a few institutions which present them in their entirety. Among such schools of ad- THE COLLEGE MERCURY. 141 V vanced work in America, perhaps none stands in a more conspicuous position or exerts a broader influence than the Johns Hopkins University. It approaches nearest to our ideal, the German Universities. Its Faculty contains some of the most prominent and inspiring men on this side of the Atlantic, and the men sent forth from its walls are exerting an influence worthy of their institution throughout our halls of learning. Surrounded by such influences and aroused by such examples of successful work, it will be interesting perhaps to look into the life of a graduate student and see wherein lies the secret of his success. It might be answered in a word—in hard work. He has ceased to deal with glittering generalities and beautiful theories, and is brought face to face with hard facts. He soon loses much of the inter-est he formerly took in non-pertinent subjects amid the engrossment of his life work and de-votes his best efforts to it alone. This may help to explain the sudden metamorphosis of the loiterer along the more flowery paths of learning into . the preoccupied thoughtful worker who is ready to face any obstacle, be it ever so rough and hard to surmount. It is his life work, and all else must fall aside and leave him ready for the struggle. It has ever been the aim of this university to send out fin-ished men, and in this the student is a willing co-worker, and, as,has been repeatedly said by those acquainted with the facts, American students of this class are harder students than the Germans themselves. Most especially is this true in those studies requiring laborious laboratory work. There are at present in the university more than two hundred and fifty post-graduate stu-dents who are divided among these subjects— Languages, History, and Politics, Physics, Mathemathics, and Astronomy, Chemistry and the Biological Sciences. These students may further be divided by the character of their work into the laboratory workers, which in-cludes all students of Pure Science, and into reading students, into which class those fol-lowing Languages and Historical subjects naturally fall, though it must not be understood that those engaged in laboratory work are not readers. Far from it. Their lamps burn the midnight oil most frequently. When the student enters the university he selects a principal subject or major and two allied subordinate subjects known as First and Second Minors. The Minor subjects occupy him, all told, about eight hours a week each for one year. The principal subjects under which the student is classified occupies him in general three years, and one of these must be devoted to original investigation in some new field of work, or old one it may be, whose bounds need widening. This work forms the subject of his thesis for the degree of Doctor of Philosophy. In some departments, there is a growing tendency to lengthen the course to four years. Should this be the final result the university will stand second to none in the excellence of its work. As I have said, in such work as this one begins to look at things as they are and not as they may appear at a casual glance. He goes to the fountain-head for his inspiration, and soon learns how others have worked, and to imitate their example. Each department has its own appropriate laboratory—using the word in the original sense—and its own library, where all the works of importance are collected, and all the journals and scientific magazines are constantly received. The chemical department alone receives about 15 publications, of which several come weekly and the rest monthly. Of these probably three are in our mother tongue, while the rest range through French, German, Italian, and Russian, with an occa-sional waif from the land of Japan, which, however, usually " blooms to blush unseen." Such a course of work is necessarily special-izing in its tendency, and, I had almost said, isolating. The student in Sciences begins lab-oratory work on Monday morning and never lays aside his apparatus till Friday night. 142 THE COLLEGE MERCURY. Of course he fags a little now and then, when the natural perversity of inanimate objects begins to assert itself, but the Doctor's de-gree, at the end of the race is a never-failing spur. Perhaps I have left the reader under the impression that a graduate student's life is all one weary grind. However, it has a few bright spots. There is a Graduate Students' Association, which holds monthly social gath-erings, where one can brush away the cobwebs from the neglected corners of his brain and learn what his fellow-workers are doing. There are, too, several clubs in the various departments, which, though actuated by the thirst for knowledge primarily, yet have a spice of good fellowship and sociability. Besides, there are the Journal Meetings and Semina-ries, where students can occasionally air their views in original papers. The Journal Meeting especially is an excel-lent factor in keeping us in touch with our own sphere of work. To read all the journals and sift out the wheat from the chaff which finds its way even into scientific papers—cut and dried as they may seem—is evidently a Herculean task, but by the Journal Meeting we have the important- papers presented in compact and generally interesting form, and are entertained and profited at once. An ideal method, surely. Of course we miss the jolly life of college clays, and probably we feel a little sick of the grind at first; but, like the Lotos Eaters, we soon forget the scene of our earlier efforts, when fed on the strong meat of higher thought. With us Time flies on rapid wings, and, though it seems but yesterday that we knocked timidly at the portals, already we are talking of our work with ill-concealed pride in having found another clue to the great labyrinth of Knowledge. We have tasted the waters of the Pierian spring and are ready to drink deeply. R. N. H.,'91. CONVERSATION. T F there is one thing to learn at college, it is to do critical, independent study and think-ing. "A man kens just as much as he's taught himsel', and na mair." A man's mind should become inquiring, desirous of knowing the reason for everything, accepting statements after diligent inquiry only. Yet, although we recommend independent thought, it must be remembered to examine a subject from every standpoint. No man has concentrated within himself all thought upon any question. No matter how learned he may be, there is always room to acquire more, and he can always obtain something from others. There is a want felt by a number of our students who are eager in the pursuit of knowledge, viz.: the need of conversation, as distinguished from talk. Conversation turns upon affairs of higher interest, is more serious, more intellectual, and brings forth and de-velops one's innate powers and acquirements. It is often complained that we have too much serious matter in our studies to converse with interest upon topics of worth. But the true student is always interested in his work, and one finds no trouble in conversing upon a subject interesting to him. But, outside of his studies, there is always something in which one delights, and which would be profitable and pleasing to others; certainly we could relish conversation upon some worthy topic much better than this fragmentary talk upon matters so trivial that it becomes a burden to listen. Life is a race. In the business world men are earnestly active, pursuing their plans with unceasing energy. It is true that our school days are our happy days, the days of pleasure, yet pleasure is not incompatible with diligent study. All men of power have been earnest students. At school their thoughts were high and noble, due to the purposed career before them for which they prepared themselves with unswerving fidelity. In youth are laid the THE COLLEGE MERCURY. H3 foundations of the future life. Ruskin objects to hearing the' follies of youth talked of " indulgently." " Then," he says, " must the habits of thought be begun." Therefore, we find the ambitious student sincere and earnest in his work. He is here to learn, he feels that he needs every moment to add to his development, his mind is ever open to the reception of truth and eagerly seeking it. He profits by everything of value that he hears; trivial matters do not interest him, nor those who deal in them. " Talkers," says Bacon, " are commonly vain and credu-lous withal ; for he that talkctli what he knoweth, will also talk what he knoweth not." He will choose companions with the same high aims as himself, for he receives little sympathy or encouragement from others. The selection of friends is a duty of the most important interest to us. We all need friends, those whom we know intimately, and who know us, and who can be mutual aids to each other. Before we can admit any one into our life as a friend, we must know something of him, his disposition, in what he is interested. He must be made to know us, and this can be done by our life and conversation only. It is strange how often we are acquainted with persons for years, sometimes even live with them, and yet know little of them, often look upon them as inferior, till some extended conversation reveals hidden thoughts and beauties of which we never dreamed. At college, particularly, should such friendships be formed, for they are generally the most enduring. We are told repeatedly to cultivate the ac-quaintance of men superior to ourselves, to be filled with their thoughts, to catch their spirit, to receive the benefit of their molding power upon our lives. A man grows stronger in proportion as he grapples with questions and strives for objects just a little in ad-vance of him. So the acquaintance of men superior to ourselves elevates our standard of excellence and instills the ambition to attain to it. Young men go to our universities to come into contact with the great minds of the age, but better yet is it to cultivate the friendship of fellow-students superior to ourselves. The greatest of Greek philosophers said that there are ideas in every man, thoughts latent, of which he himself is absolutely ignorant, and that he who can draw these forth confers an inestimable benefit, and is profited himself. No one can do this so well as a companion with kindred ideas and filled with the same desire to learn. The human mind is closed to most truths, and remains in total ignorance of them till opened by some agency. We are aiming at the fullest development and widest expansion of the mind; for this a plentiful introduction of ideas is necessary. Study and reading partly supply these, but what and how to study and read ? And even then we do not sap a subject thoroughly. Everything looks a little different when passed through the prism of other minds, and the suggestions of others are continually opening to us new fields of thought and inquiry. It is impossible to travel over the entire field of human knowledge; all that a man can do to-day is to specialize, yet considerable can be learned in almost every department if properly sought. He is wise who in his daily contact with his fellows extracts from each the gist of what he has learned, perhaps, by severe study. Much ground must be traversed to acquire a few truths which can be learned in a short conversation. How often in our classes a student is asked his opinion upon a certain point, and cannot give any. True, to give an intelligent opinion upon any subject requires a thoughtful and dili-gent study of it, yet, with our limited knowl-edge, if before recitations the points in the lessons were discussed and conclusions drawn, we feel sure that not only when asked for an opinion would it be forthcoming, but a good habit also would be formed. Wherever we may go among young men, it 144 THE COLLEGE MERCURY. seems necessary to become acquainted with the slang expressions in use among them. Fortunately, we need not form friendships with them. We believe that all lovers of good English concur in the wish that the aesthetic nature of man be cultivated. Slang is so habitual with a great many of our young men that it is difficult for them to find expression in good English. Conversation upon interest-ing and important topics, we believe, would accomplish this if entered upon for the pur-pose of mutual benefit. Do not fear, either, to use big words if they express the thought exactly. Men with little ideas may use little words habitually. " Conversation maketh a ready man." No power is of any value unless it can be used. We are not disciplining our minds to make them mere reservoirs for the reception of knowledge, but we want to use them. The ability upon occasion to call to mind whatever we may have learned, and which is possessed by few, is well worth striving after. Telling something we know, too, makes it sink still more deeply in our memories. Good manners, it is claimed, will serve as an introduction to the best society everywhere. This is certainly to be desired. But the kernel of good manners is a good heart, and their adornment, a cultivated mind united with en-gaging conversation. Brilliant conversation of itself, no matter how unprepossessing may be one's appearance will attract and make friends. " People used to say that they never knew what conversation could be till they had heard Carlyle, seated at his table with his pipe." Mirabeau, although rough and brutish in ap-pearance, charmed every one with his brilliant conversation and was passionately admired, particularly by the women. We have spoken only of the value of con-versation to ourselves ; its influence upon oth-ers is without limit. For these and many other reasons which might be given, we think that the art of conversation should be culti-vated. A. F. G. '97. THE MUSICAL CLUB'S TRIP. /^N Friday, December 8th, the Glee, Banjo, ^^ and Mandolin Clubs of the College filled their first engagement outside of Gettys-burg at Westminster, Md. The Club left the Western Maryland depot on Friday morning in a special car gayly decorated with college colors and banners. Although crippled to some extent by the absence and sickness of some of their members, they felt not the slightest hesitation after the success of their entertainment given in Brua Chapel the week previous. The programme, although not rendered in the style in which the boys could have de-sired, was nevertheless received with high favor by the delighted audience. Odd Fel-lows' Hall, the only building of the kind in the town, although small, was packed with Westminster's wealthiest people and hand-somest girls and with the students of Western Maryland College. After the entertainment, a surprise of a most agreeable nature awaited the boys in the shape of a reception tendered the Clubs by Mr. H. M. C. Claybaugh, Esq., and wife. When the boys arrived at the residence of their warm-hearted host and hostess they were met by a bevy of twenty-five of Maryland's fairest daughters. Here a most enjoyable evening was spent, which came to an end only too soon, and at 12 o'clock the boys left, filled with praise for the hospitality of Westminster's citizens and its attractive ladies. Early next morning the boys assembled at the train, bid-ding good-bye to their genial host and newly-formed friends, and as the train pulled out of the station and the last looks were taken at the receding town many a staunch Pennsylva-nian was heard softly singing, " Maryland, my Maryland," and all agree that the trip to Westminster was by far the most enjoyable ever taken by the Clubs. One week later, on Friday, December 15th, the Banjo and Mandolin Clubs gave an enter- THE COLLEGE MERCURY. 145 tainment in Zion Lutheran Church, of Harris-burg, under the auspices of the Luther Union. The large Sunday-school room was decorated with orange and blue, and was crowded with an inspiring audience, whose enthusiasm for the college and appreciation for the music was evidenced in many ways. Although, on account of death, the reception that had been planned was not given, yet the boys spent a very enjoyable time in the city noted for its beautiful women. This trip to Harrisburg has revealed the fact that we have legions of friends there, and it is quite sure that when the entire organization takes its trip to Harrisburg in January a warm reception will be given them. The concert which was scheduled for Han-over, December 19th, was postponed until a later date. THE TRUSTEES MEET. A. SPECIAL meeting of the Board of Trus-tees of Pennsylvania College was called for last Thursday evening. There was a full attendance. The meeting was called for the purpose of receiving and acting upon the report of,the Special Committee (Graff, Albert, Baum, Dun-bar, and McPherson), appointed at the annual meeting upon the action of certain Synods which criticised the resolutions of the Board passed in June, 1892, when establishing the Strong Professorship of English Bible and Chaplain, and which asked for Synodical representation in the Board of Trustees. The report of the Committee was fully considered in detail, amended, and adopted as follows with entire unanimity: Resolved, 1st. That the Board most earnestly repudiates the construction placed upon its action, when establishing the Strong professorship, as an entire misconception of the intent thereof, and the Board deeply deplores the fact that the misconception has caused misunderstanding, and has given wholly unnecessary alarm as to the status of our Col-lege. 2d. That the Board maintains the principle involved in its action, viz.: No denominational teaching in the class work required of all students of the College, with ample provision for the teaching of Lutheran doctrine by the Chap-lain to all students who may be willing to receive it, as the proper policy for the administration of our College, as in ac-cord with the policy pursued by all our Colleges and by this College from its beginning, and as entirely consistent with the Lutheran status of this College. 3d. That with a desire to remove all occas'on for uncer-tainty, we add the following statement to Item III of former action : " It is to be u iderstood that this action shall in no way be regarded as affecting the status of the College as a Lutheran Institution." In regard to the Synods who have requested representation by Synods in the Board of Trustee's of the College, and have asked for such modifications of its Charter as will enable them to secure in that form definite Synodical representation with rotary membership, the following resolutions were adopted: Resolved, 1st. That while we cannot see our way clear to grant the request of the Synods referred to, in the precise form in which it is made, we direct, in order to allay all un-easiness in regard to the Lutheran control of the Institution, and to give assurance thereof, the officers of the Board to apply to the Court of Adams County, and to ask the inser-tion in Section 6 of the Charter, after the words " Board of Trustees," where they first occur, the words " of whom not less than three-fourths shall always be members of the Lutheran Church." 2d. That the Board in filling vacancies as they from time to time occur, will, by the election of new Trustees, secure as far as possible a ratable representation to all Synods in its territory, especially to such as give to the College their undivided support. All the above action was adopted by the Board with unanimity, and having been sub-mitted to the Faculty, it was concurred in by them, who each and all agreed to accept this action in its entirety as a final settlement of these questions, to frown upon all agitation to unsettle it, and to use their best endeavors to overcome existing discontent and to restore confidence in the College. The meeting of the Board was looked for-ward to with anxiety, owing to the feeling which had been aroused, and the happy and unanimous solution of all the difficulties which confronted the Board led to general congratu-lation upon the result. Rev. Dr. McKnight, President of the Col- 146 THE COLLEGE MERCURY. lege, presented to the Board, on meeting, his resignation of the Presidency, to take effect on April 1st, 1894, in order to enable him to ac-cept the call to become pastor of St. Paul's Evangelical Church at Easton. This matter was duly considered in all its aspects, where-upon the Board unanimously declined to ac-cept it and requested its withdrawal. To this request Dr. McKnight on Friday morning as-sented. On motion the Board expressed its satisfac-tion at the pleasure and profit afforded the students last year by Rev. Dr. Huber's course of lectures on Luther's Shorter Catechisms, and requested a repetition of them this year, and that they may be made a feature in his course of instruction. Adjourned.—Star and Sentinel. eOLLEGE LOCALS. ORVILLE L. SIGAFOOS and WILMER A. HARTMAN, Editors. TPIE Preparatory department closed on the 15th ult. The verdancy of the Freshmen is only surpassed by their originality. This was shown by their holding their last class meeting on the steps in Recitation Hall. A midwinter athletic contest will be held in the Gymnasium. Some of the students are already practicing for the event. Fassold, '95, and Brosius, '95, were called home before the close of last term because of the deaths of relatives. Dr. Baugher attended the meeting of the International Sunday-school Committee last month at Boston. The College Banjo and Mandolin Clubs furnished music at a concert in Zion's Lutheran Church, Harrisburg, on Friday evening, Dec. 15th. Owing to the illness of Physical Director Aukerman, Weist, '95, conducted the class drills during the closing weeks of last term. Dr. Menges has fully recovered from his illness and is again about his duties. Mrs. DeYoe, of Harrisburg, and Miss Mc- Knight, of Brazil, are the guests of Dr. and Mrs. McKnight. The musical organizations have several tours in prospect during the present term. Sickness prevailed to a larger extent in col-lege during the closing weeks of last term than for a number of years. Owing to a num-ber of students being confined to their rooms and several returning home because of sick-ness,, the opinion became prevalent that ex-aminations would probably be omitted. This hope of the students was partly realized by the action of the Faculty, in that only two exami-nations would be required of each.class. Those two subjects were chosen which came on Monday and Tuesday mornings in the sched-ule of recitations. The following were the branches: Seniors, Astronomy and Political Economy; Juniors, English and Latin ; Sophomores, Greek and Latin; Freshmen, Greek and Latin. A large audience gathered in Brua-Chapel on Friday evening, Nov. 24th, to listen to the initial concert of the College Glee, Banjo and Mandolin Clubs. The reputation which the Clubs had established during past years added to the faithful practice since the opening of college, united in stimulating interest in the occasion and in arousing the expectation of the auditors for the rendering of a musical programme of a high order. Neither were they disappointed. Ample evidence was given of the enjoyment of the programme by liberal applause and repeated encores. The following is the programme in full : PART FIRST. 1. The Water Mill, Macy. GLEE CLUB. 2. Newport Galop, Jennings. BANJO CLOT. 3. Danube Waves Waltzes, Arr. by Maxcy. MANDOLIN CLUB. 4. Down by the Riverside, Shepard. MR. KLINE AND GLEE CLUB. 5. Virginia Bells, Lansing. BANJO CLUB. 6. Medley, . GLEE CLUB. PART SECOND. 1. Gettysburg College Medley, Arr. by Baum. MANDOLIN CLUB. 2. Minstrels' Carnival, Grover. MESSRS. ECKELS, HERSH, BIKLE, IIERR. THE COLLEGE MERCURY. 147 3. A Southern Zephyr, Arr. by Hersh. BANJO CLUB. 4. My Old Kentucky Home, Foster. MR. W. H. NICHOLAS AND GLEE CLUB. 5. Flash Galop, Lansing. BANJO CLUB. 6. Evening Bells, Sheard. GLEE CLUB. The rumor of Dr. McKnight's possible resig-nation of the Presidency has been received with universal regret by all connected with the institution. A mass meeting of the students was held Thursday afternoon, December 14th, in Brua Chapel, for the purpose of inducing him to remain. Strong resolutions were unani-mously passed asking the Board of Trustees not to accept it, should it be presented. The Proctor wishes to announce to all the students that, with the beginning of this term, all absences from the required services must be accounted for within two weeks after the time. All excuses presented after the stated time will be refused. Some excuses that have hitherto been considered valid will not be ac-cepted hereafter. The lecture course tickets will be on sale in a day or two. Have your order and money ready when the Committee comes around, and patronize the Y. M. C. A. to the best of your ability. Dr. S. to M., '94—" What characterizes mountain air ?" Mr. M.—" It is very embracing." Dr. S.—" How does it effect the heart ?" Mr. M.—" It produces lung disease." Dr. N., in Freshman Class, Mathematics— " Is there a man that don't see that proof?" Co-ed.—"/don't, Doctor." R., '95, to W., '95 (in laboratory)—"Say, Werty, do you have to dilute the distilled water before using it ?" A " Prep." has signified his intention to join the " Philo. Debating Fraternity." We were in hopes that higher critics would ever stand aloof from the Lutheran Church, but were surprised to find H., '94, in a recent recitation, asserting himself in that direction. He expounded at considerable length in " Evi-dences " on Saul of " Tyrus." Dr. N. (in astronomy, on Monday morning) —" I was reading up a lunar theory last night " —(quickly correcting himself)—" Oh ! no, not last night! It was night before last." Prof. H. to M., '94—" Is this law which we are speaking of universal ?" Mr. M.—" Well, yes, sir, it's universal to some extent." The cause of the frequent tardiness of K., '94, has ever been a problem beyond the solu-tion of the students. This is Dr. N.'s expla-nation, which he gave to the Seniors recently: " Mr. K., having charge of the Observatory, goes on Observatory time, and Observatory time is slower than college time." That trip of the musical organizations to Westminster last month was one conspicuous for jokes at the expense of the boys, if nothing more. One of the young ladies asked " why they carried a Jew along ?" Another declared that those cheeks of S., '97, were painted. Two of the members who had been assigned lodg-ings at a distinguished townsman's house were met by the Senator himself when they rang for admittance. After a survey of the duet, his majesty remarked that he did not have any marriageable daughters, and then sent them to the hotel. The effect, according to their own statement, was so appalling they " couldn't eat any dinner." A certain lady asked the manager to send two of the finest gentlemen in the clubs to her house. Ask the manager who was there, and then ask one of the other fellows what the lady afterward remarked concerning her guest. Dr. S. to Mr. V., '94—" How would you test for hard water?" Mr. V.—" Dissolve a little of it in alcohol, and then use a viscid filter." " Our Pearlie " wishes to find some facts in the Life of Luther. Picking up Grote's History of Greece, he remarks, triumphantly: " That is just what I want." Failing in this, he ex-plores Geike's Hours with the Bible. He is now perusing Skeat's Etymological Dictionary. Dr. H. speaks about the strangeness of the fact that there were no Smiths among the Israelites. Strange community! Y. M. C. A. NOTES. The Y. M. C. A., on December 14th, held its last business meeting of the term. Owing to the absence of quite a number of the mem- 148 THE COLLEGE MERCURY. bers of the different Committees, the reports of committee work usually given at that time were deferred, and may be expected early next term. The funds belonging to the Association were ordered to be invested in such a manner as to yield an increased amount of interest. We hope, during the coming year, to make addition to these funds, which will be eventu-ally appropriated to the erection of a suitable Y. M. C. A. building. A hearty and liberal patronage of our lecture course will help, we trust, to accomplish this. The Association deplores the possible inter-ference with its lecture course by a prior entertainment in the chapel, and trusts that there will be no conflicting of interests. With the beginning of a new year and a new term, let us anew exert our efforts in winning young men for Christ, as that is our mission in college. A retrospect of the past term shows much for our encouragement, and Gettysburg College is far better with than she would be without this organization. GENERAL COLLEGE NEWS. The November number of the Ohio State Inter-Colegiate Record contains a full-page cut of Recitation Hall of Gettysburg College.' That co-education is making a wonderful advance is shown by the fact that 500 women are in attendance at the University of Michigan. Lehigh University has in prospect one of the finest Laboratories in the world. It will cost $200,000. The large colleges of the country as to the number of students stand in the following order: Harvard, Johns Hopkins, Cornell, Columbia, and Yale.—Ex.' Yale recitations have been changed from one hour to 50 minutes.—Ex. There are 430 colleges in the United States, with 122,523 students.—Ex. Dartmouth has turned out 40 College Presi-dents, 200 College Professors, 60 members of Congress, and 24 Governors.—Ex. The college yell is a purely American inven-tion, and is unknown in other countries. In England the students simply cheer or scream the name of the college or university. No attempt is made at a rhythmical, measured yell as in tliis country.—Depauw Weekly. Improvements of the near future at Yale are a covered base-ball ground and a campus lighted by electricity. " Young gentlemen," said a Professor to his class in Evolution, " when I am endeavoring to explain to you the peculiarities of a monkey I want you to look straight at me."—Ex. Caps and gowns have been adopted by this year's Senior classes at Amherst, Dartmouth, Harvard, Lafayette, Princeton, Williams, and Yale. German boys are said to be the strongest intellectually in the world, Irish boys the wittiest, French boys the cleverest, and American boys the brightest.—Ex. The New University of Chicago already has over 1,000 students.—Ex. THE MERCURY is pleased to add to its list of exchanges The Radiator, published by the A A 2, fraternity of the Hillhouse High School of New Haven, Conn., and the Echo of the Illinois Wesleyan University, both of which are excellent journals, published in an attrac-tive form and full of interesting college news. Muhlenberg College is agitating a move-ment which will do away with the afternoon recitation and transfer it to the morning. The Bucknell Mirror is now issued semi-monthly. In the past 25 years 19 college buildings have been added to the Princeton campus. In the last seven years Yale has scored 886 points to her opponents' 88 on the foot-ball field. James Kitchens, of the class of 1819, of the U. of Pa., is the oldest living college graduate. Miss S.—" When 1 was a child I spake as a child, but now that I am a man, or very nearly one, I act as a man."—Ex. The largest salary which any college pro-fessor receives is $20,000, the annual income of Prof. Turner, of Edinburgh. THE COLLEGE MERCURY. 149 Governor Pattison of Pennsylvania deliv-ered an address on the " Higher Education of Women" at the recent dedication of the " Latin School" of the Woman's College of Baltimore. " Where are you going, my pretty maid?" " I am going to college, sir," she said, " For I am an ambitious gay co-ed, And I am going to college, sir," she said. " And what is your fortune, my pretty maid ?" "To be independent, sir," she said, " And able to earn my butter and bread By what I learn in college," she said. " I believe I will marry you, my pretty maid." " Oh ! no thank you, no thank you, sir," she said, " You are wealthy and worldly, but not well-bred, Not manly as college boys, sir," she said. S. M. G. in The Occident. The registering of the Freshman classes at Yale has been completed, and the lists show 380 students in the academic and 222 in the scientific department. Over 9,000 students attend the University of Paris. The Class of '93, University of Michigan, numbered 731, the largest ever graduated from an American college. Yale, Harvard, Brown, Princeton, Leland Stanford, Cornell, University of Wisconsin, and University of Michigan now publish daily papers, and the University of Pennsylvania will begin the publication of one soon. Man wants but little here below, Is a sentiment we love, And, judging by his conduct here, He won't get much above. ALUM/SI. FRANK E. FICKINGER, Editor. '41. Rev. Henry Baker, D. D., one of the oldest living Alumni, who was stricken with paralysis about two weeks ago, is gradually passing away at his home in Altoona, Pa. '46. The Philadelphia Ledger, of Friday, December 1st, contained a portrait engraving of Rev. W. M. Baum, D. D., pastor of St. Mat-thew's, together with a very full report of his Thanksgiving sermon. '55. Revs. O. G. Klinger, '86, and Eli Huber, D. D., '55, addressed the Christian Endeavor Convention of Adams County, Pa., at Arendts-ville, Pa., lately. '56. Rev. G. W. Leisher, of Duncannon, Pa., has accepted a call to the Boalsburg charge in Centre County, Pa., lately served by Rev. Wm. A. Trostle. '56. Rev. J. W. Schwartz, D. D., of Worth-ington, Pa., informs us that at a meeting of his Synod action was taken to organize a Western Alumni Association, and that a meeting will soon be called for that purpose at Trinity Lutheran Church, Allegheny, Pa. '57. Dr. H. L. Baugher will preach in St. Mark's Lutheran Church, the one formerly served by Dr. C. S. Albert, on the first Sunday of the new year, January 7th. '57. The committee on the Revision of the Hymnal portion of the Book of Worship of the General Synod met recently in Dr. D. M. Gilbert's church in Harrisburg, Pa. The com-mittee consists of Drs. Gilbert, H. L. Baugher, '57 ; W. E. Parson, '67 ; Rev. H. B. Wile, '77, and Rev. E. H. Delk. The next meeting will be held some time in February, probably in Gettysburg. '59. Rev. J. G. Goettman, D. D., of Alle-gheny City, Pa., attended the December meet-ing of the Board of Church Extension, in the interests of several missions in the Pittsburgh Synod. On Sunday, November 26th, 1893, he celebrated his 30th anniversary as pastor of Trinity Lutheran Church of Allegheny. '61. Rev. M. L. Kunkleman, of Norcatur, Kan., has accepted a call to Wayne, Neb., and will,take charge there in the near future. '61. On Tuesday evening, December 5th, Dr. J. B. Reimensnyder, of New York, deliv-ered an address in the " Morgan Lecture Course" before the faculty and students of Auburn Theological Seminary on " The Sig-nificance of the Lutheran Church for Chris-trianity." '62. Hon. F. E. Beltzhoover has lately in-troduced a bill into the House of Representa-tives for the transferring of the Pension Bureau from the Interior to the War Department. '63. Dr. Enders, of York, being sick with the grippe, Dr. E. J. Wolf filled his pulpit on the 10th inst, preaching and holding communion in the morning in German, and at night preach-ing in English and conducting a large English communion. ISO THE COLLEGE MERCURY. '65. Dr. J. C. Roller's congregation, Han-over, Pa., celebrated its 150th anniversary by-appropriate services during the entire week of November I9th-26th. Quiteanumberaidedthe pastor in the jubilee services, prominent among whom were Drs. H. L. Baugher, L. E. Albert, E. J. Wolf, Charles E. Hay, and Rev. J. J. Al-bert. The history of the church is varied, but of continued prosperity, and the congregation is a glory to the denomination to which it belongs. '66. A. J. Riley, Esq., who declined the ap-pointment as President Judge of Blair County, is now Solicitor of the Pennsylvania Railroad Co. '67. Rev. Dr. Charles S. Albert was pre-sented with a purse containing $250 in gold by the congregation of St. Mark's Lutheran Church, of Baltimore, at the reception tendered himself and family before leaving for Phila-delphia. '69. The new Lutheran Church at Daven-port, Neb., was dedicated on November 12th, Rev. J. A. Clutz, D. D., president of Midland College, preaching the sermon. '73. Rev. J. F. Hartman, of Altoona, Pa., has been appointed to and accepted the editor-ship of the Keystone Christian Endeavor Herald. '73. Rev. T. J. Yost, of Altamont, N. Y., has received a call to the Lutheran Church at Montoursville, Lycoming Co., Pa. '73. Rev. VV. S. Freas, D. D., has been elected pastor of St. Mark's Lutheran Church, Baltimore, to succeed Dr. Charles S. Albert, but has declined the call. Dr. Freas is presi-dent of the Board of Church Extension, and secretary of the General Synod, and has had a highly successful pastorate at St. Paul's, York, Pa. Dr. Freas recently celebrated the eighth anniversary of his ministry in York, Pa. '75. Rev. E. D. Weigle, of the First Luth-eran Church, of Altoona, Pa., preached the annual Thanksgiving sermon before Pride of Mountain City Council, No. 472, and Coun-cil No. 152, Junior Order United American Mechanics. '78. Rev. Albert E. Bell, of Boiling Springs, Pa., has been unanimously elected pastor of St. Mark's, York, Pa., recently made vacant by the resignation of Rev. Mr. Bowers. It is hoped that Mr. Bell will accept the call. Un-til a pastor arrives upon the territory, Rev. Wm. C. Bare, '93, will be in charge. '79. Rev. Luther Kuhlman's congregation at Frederick, Md., are improving the parson-age by having another story added to it. '80. Rev. George S. Bowers, late of St. Luke's, York, Pa., preached his opening ser-mon at St. Mark's, Hagerstown, Md., on Sun-day, December 3d. '82. Rev. J.E. Zerger, of St. Paul's Church, Leetonia, O., has resigned, to take effect Feb-ruary 1st, 1894, and accepted a unanimous call to the Lutheran Church at Mt. Holly Springs, Pa., this change having become nec-essary on account of the health of Rev. Zerger's family. '83. Rev. George W. Baughman, of Everett, Pa., has accepted a call to the Uniontown charge in Maryland. '83. L. A. Brewer has been elected treas-urer, and is one-sixth owner of the Republican Printing Company, of Cedar Rapids, la. '84. Rev. Andrew S. Fichthorn, a few weeks since, resigned as secretary of the P. R. R. branch of the Y. M. C. A. at Tyrone, Pa. The following week he was unanimously elected secretary of the Association at Washington, Pa., at an annual salary of $1,000. This call he declined, preferring the work of the active ministry. His health is now fully restored, and he is well qualified in every way to do good work in any field. '85. Rev. G. G. M. Brown has removed from Union Bridge, Md., to Everett, Bedford County, Pa. '88. The members and many kind friends of Grace Lutheran Church, Canal Dover, O., tendered their new pastor and wife, Rev. John J. Hill, a very fitting reception on Thurs-day evening, November 16th. '89. Rev. C. B. Etter, of the Second (St. Paul's) Church, Akron, O., has been tendered a call to the pastorate of the Sharon Charge, near Wads-worth, O., and will probably accept. '90. Rev. F. S. Geesey, ofthe Trinity charge, York Co., Pa., was installed on last Sunday, December 10th. '90. Rev. G. H. Reen, pastor of St. Luke's at Mansfield, was installed on Sunday, Novem- THE COLLEGE MERCURY. I5i ber 26th. Dr. L. A. Gotwald, '57, delivering the charge to the pastor in the morning, and that to the people in the evening. '91. Schmucker Duncan, now pursuing a course in Philosophy at Yale, spent the Christmas holidays with his mother at home in Gettysburg. '91. Rev. A. Pohlmann, recently appointed missionary for the Lutheran Church to Africa, has been making a tour through the churches of Eastern Pennsylvania, talking in the interest of missions. He recently addressed large crowds of students at the Clarion State Nor-mal School. '91. Frank Swartz, at present a student in Hartford Theological Seminary, spent Thanks-giving week with his parents in Gettysburg. '91. Rev. A. C. Stup is to be addressed at Asheville, N. C. '93. Honor Luffer Wilhelm is the editor of an interesting college paper and one that should be in the hands of every student.— T/ie Inter- Collegiate Record. Little grains of sand, Drops of H20, Make the mighty sugar trust, And the broker's dough. F-RTVTE-RNITy /NOTES. PAUL W. KOLLER, Editor. PHI KAPPA PSI. Bro. Lutz, '94, spent his holiday vacation " doing " Baltimore, Washington, Philadelphia, and New York. Bro. Keffer, '95, visited friends in Pittsburgh during most of the Christmas holidays. Bros. Carty, '96, and Graff, '97, are about again after a brief illness. Bro. Claybaugh, 'yj, gave a reception to the musical clubs at his home in Westminster, Md. PHI GAMMA DELTA. Bros. Rietz, '95, and Aukerman, '97, were compelled to leave college before the close of the term on account of sickness. Bro. Herr, '97, also went home with an attack of the grip, but returned for the examinations. Bro. D. F. Garland, '88, spent a short time in our midst recently. His church is growing wonderfully and the entire section of the city in the neighborhood is being built up. We are represented on the musical clubs this year by the following men : On the Glee Club—Bro. Fickinger; on the Banjo Club— Bros. Baum and Fickinger; on the Mandolin Club—Bros. Wert, Herr, Baum, and Fickin-ger. Bro. E. E. Blint, '90, pastor of the First Lutheran Church of Littlestown, Pa., paid a visit to Gettysburg with his wife a short time ago. Bro. S. B. Martin, '90, spent his Christmas vacation with his parents in Gettysburg. Bro. D. A. Buehler, '91, is at present at home, having severed his connection with the firm in which he has been employed for the last two years. SIGMA CHI. A chapter of Sigma Chi is being organized at the University of Chicago. Sigma is one of the five Greek-letter societies which have thus far taken possession of this new fraternity territory. Bro. McPherson, '83, spent several days last month visiting friends in Baltimore. Bro. Hersh, '91, has removed his law office to the rooms in the Star and Sentinel Build-ing on Baltimore Street. Bro. Damuth, '92, spent part of his vaca-tion as the guest of friends in Harrisburg. Bro. Olewine, '97, was called home on busi-ness before the close of last term. Bro. Trowbridge, '82, who was compelled to relinquish his duties for a season as pastor of St Paul's Church, Baltimore, because of ill-ness, has returned to his pastorate after a rest, much improved in health. ALPHA TAU OMEGA. Bro. Lewis Gehrhart, '85, of Martinsburg, West Va., spent Thanksgiving in Gettysburg. Bro. Gehrhart, in connection with his law prac-tice, is editing the Martinsburg Independent. Bros. Hutton, Cable, and Menges spent Thanksgiving at home. Bro. G. G. M. Brown resigned his charge at Union Bridge to accept a call from the con-gregation at Everett, Pa. 152 THE COLLEGE MERCURY. Bros. H. G. Mentzer, '87, and J. C. Clug-ston, '89, have formed a partnership, having purchased a drug store in Waynesboro, Pa., where they will do business under the firm name, Mentzer & Clugston. Bro. Mentzer is a graduate of the Philadelphia College of Pharmacy, Bro. Clugston a graduate of the Baltimore Pharmaceutical College. Chapters have recently been established at the Polytechnic Institute, Terre Haute, Ind., and at the University of Nebraska, Lincoln, Neb. ATHLETICS. HENRY E. CLARE, Editor. THURSDAY, November 30th, our team closed the foot-ball' season with a very creditable game with York Collegiate Institute at York, Pa. The game proved an easy vic-tory for our team. After a few ineffectual on-slaughts the York men despaired of making any impression on our line or of running the ends. Punting was then resorted to, with veiy little effect, although the York full-back, Van Baman, did some fine work. In this way only couldtheyput the ball on our territory, and then only momentarily. Our men had no difficulty in breaking through their line or running the ends. Emmert made some veiy long runs, as did Mottern. The bucking of Apple was very effective. Manifold did the great playing for York. The teams lined up as follows : GETTYSBURG. POSITIONS. YORK. McCartney, left end, Manifold. Byers, left tackle, Williams. Tholan, left guard, Polack. Rank, centre, Anderson. Becker, right guard, Randolph. Minges, right tackle, Crider. Earnest, right end. Diehl. Emmert, left half-back, Jessop. Mottern, right half-back, Crider. Nicklas, quarter-back, Keyworth (McEall) Apple, full-back, Van Baman. Score : Gettysburg, 24; Y. C. I., o. In this game only five of the regular players participated. The other positions were filled by those who had never played in a regular game. The score shows that they filled their places with credit. This season, which opened so creditably in a game with Cornell' University at Ithaca, N. Y., has proved to be probably the best in the history of foot-ball at this college. With unprecedented difficulties and obstacles in the way of success, the team has made a record that is a credit to themselves and the college. Several times the team played in a condition that hardly justified their playing, but a defeat was considered more honorable than the cancelling of a game. The team played eight games. Three of the opposing teams were university teams, and two of them rank among the best in the land. The games won were two from Dickinson, one from Washing-ton and Jefferson College, one from York Col-legiate Institute. One tie game was played with F. & M. Those lost were with University of Pennsylvania, Cornell University, and Buck-nell University. From the pecuniary standpoint, the season has not been so profitable. As matters now stand, we are considerably in debt. The cause has not been patronized as it should have been by the students. But the principal cause of our indebtedness is the lack of an athletic field. Money was lost on every home game, not be-cause we failed to draw large crowds, but because we could not get them to pay when they could see the game for nothing. This is our great drawback. It is necessary now to work earnestly. All subscriptions should be paid at once, as well as term dues. Our debts must be met, and the fact that not a cent has-been added to the Athletic Field Fund for an age shows us conclusively that no one takes enough interest in us or our noble cause to help us out of the difficulty. We must do it ourselves. It would be unfair to allow this number of THE MERCURY to go to press without saying a word about Manager Kloss. All who have watched our varying fortunes this season could not help seeing that a great part of our success was due to his indefatigable efforts and un-abating interest. He deserves the thanks of all for his labors. Twenty-six players participated in the differ-ent games of the season. To give an account of the playing of each one would require more space than can be allowed, and probably would not be interesting to the majority of the readers. On the other hand, to make mention of a few and leave unnoticed others who equally deserve praise for the faithfulness and zeal with which they performed their duties would be unfair. THE COLLEGE MERCURY. 153 In order to avoid this, only the touch-downs and the players who made them will be men-tioned. During the season 15 touch-downs were made, giving us 80 points : First game with Dickinson—Aukerman, 3 ; Keefer, 1. Bucknell—Aukerman, 1. Washington and Jefferson—Keefer, 3. Franklin and Marshall—Aukerman, 1. Second game with Dickinson—Keefer, 1. York Collegiate Institute—Mottern, 3 ; By-ers, 1 ; Emmert, 1. Total, 15—Aukerman, 5 ; Keefer, 5 ; Mot-tern, 3 ; Byers, 1 ; Emmert, 1. Gymnasium work has begun in earnest. All seem to be pleased with the work of Director Aukerman. It is to be hoped that this very important part of athletic training be not neglected, and that good and well-trained ma-terial may be developed for our coming seasons. At a recent meeting of the Athletic Associ-ation, the advisability .of chartering the body was referred to the Advisory Committee. There was a young man from Ky., Who at gambling thought he was a dy., But he altered his mind, After trying to find, The ace, with a monte-man ly. TOW/S 7VND SEMI/NTVRy. ROSCOE C. WRIGHT, Editor. TOWN. BY the will of the late Mrs. Sarah Eichel-berger, of Gettysburg, the college, with the " College " Church, is made residuary legatee. It is supposed that each of these will realize about $1,500. Her husband's will adds $2,000 to the funds of the college, and about $22,000 to the endowment of the seminary. These bequests from citizens of the town are very gratifying to the friends of the institution, and it is to be hoped that others will follow this good example, and so arrange their wills that these noble institutions will be helped to much needed equipment and teaching force. Postmaster Kitzmiller's commission expires on January 27th. Ex-County Treasurer Rufus E. Culp, R. M. Elliot, and ex-Prothon-otary George L. H. Grammer are the appli-cants for the position. Murderer Heist, who was to have been hanged here on December 14th, has made a statement in which he places the guilt on a man named Reese. His attorney has secured a reprieve from Governor Pattison un-til January 17th, during which time he will make an effort to secure a commutation of the sentence to life imprisonment. The Sunday-schools of the town held ap-propriate Christmas services. Those con-ducted by the students in the country held theirs before vacation. Dr. Breidenbaugh made an analysis of the stomach of Associate Judge Donohue, who died so mysteriously a short time ago, and found strychnia in sufficient quantity to cause death. The coroner's jury rendered a verdict that he had come to his death at the hands of an unknown person. The County Commis-sioners offer a reward for the arrest of the person. The schedule on the Phila. & Reading road is even more inconvenient than that of the old Gettysburg & Harrisburg railroad. The college musical clubs furnished the music for the evening sessions of the Institute. This was the most successful Institute ever held in Adams County. No services were held in the College Church on Sunday, December 17th, on account of diphtheria in the family of the sexton who occupies a portion of the building. Mr. Chas. Young, Gettysburg's talented young artist, has received liberal praise from the Art Editor of the Pldladelphia Inquirer. Mr. William B. Duncan, of Arkansas, has returned to his home after a pleasant visit to relatives and friends here. Miss Richards, daughter of Rev. Dr. Rich-ards, of Muhlenberg College, visited her aunts, the Misses McClean, the latter part of the term. Prof, and Mrs. Huber G. Buehler, of Lake-ville, Connecticut, are visiting Mrs. Buehler's parents, Dr. and Mrs. E. J. Wolf. Mr. Chas. Shapley, father of Mr. J. S. Shap-ley, of the Class of '90, died in Carlisle, De-cember 18th. 154 THE COLLEGE MERCURY. SEMINARY. The Seminary closed Monday, December 4th. Two cases of fever caused much anxiety among the Theologues. As a result the Faculty thought it best to close the term im-mediately. It is reported that a Harrisburg paper has published a letter from John C. Grimes, of the Junior Class, who disappeared so mysteriously last term. The letter is written to his father from Chicago. Rev. Dr. E. J. Wolf has an article on the " New Doctrine " in the New York Independent of December 14th. Mr. W. S. Oberholtzer and Mr. Edgar Suth-erland recovered from their sickness in time to spend Christmas at their homes. The work on the foundation of the new building progresses rapidly when the weather permits. Mr. E. E. Parsons, of the Junior Class, supplied the pulpit of Fourth Lutheran Church of Altoona during vacation. Rev. M. L. Tate, of the Senior Class, preached in the Lutheran Church of Bellwood during vacation. Mr. N. F. Bare, of the Junior Class, will preach in the Lutheran Church of Boiling Springs until a pastor has been secured. Bishop Daniel Payne, at one time a student in Seminary, and the oldest Methodist Bishop in the world, died at Wilberforce, Ohio, recently, aged 72 years. LITE-RTVRy SOCIETIES. WALDO D. MAYNARD, Editor. OF the many advangages which the literary societies afford to the students, those gained from the reading-rooms are of no little consideration. Here are to be found the leading newspapers, such as the Philadelphia Press, New York World, and many others of equal importance, together with the best magazines published. These rooms are main-tained for the convenience of the students at a considerable expense. Most of the students appreciate these privileges. There are, how-ever, some who are not only unappreciative of them, but even abuse them. It is next to an impossibility to keep Puck and Judge or the illustrated papers in the reading-rooms for any length of time. The Christmas number of Judge was not in Phrena. reading-rooms long enough to permit one-quarter of the members of that society to read it. Then, again, many men have an idea that this is a place for smok-ing and lounging. Men of this class make a nuisance of themselves, to the annoyance of those who wish to read. Isn't it about time that there is better decorum in the reading-room ? Many of us have only a few minutes to spend in reading the papers, and our time is too valuable to be wasted on account of the interruption of carelessness and indifference on the part of certain individuals. Again, it is unjust to expect the societies to furnish read-ing material for the monopoly of a few. We are now about to enter upon another term of work in the literary societies as well as in the other departments. The last term was considerably broken up, so that there were not many evenings for regular work. There-fore, we should tiy to make our work as interesting and profitable as possible. We hope to see some good men developed for the coming oratorial contest in June. Now is the time and the societies the place to train for the contest. There are still many men who have not as yet connected themselves with either of the societies. We would call attention to the fact that all non-society men are required to pay one dollar for the use of the reading-rooms after the first term, so from a financial stand-point it is about as cheap to be a member of a society as not to be. The two societies will continue the special meetings which have been found to be so profitable. Miss Lillie Tipton had charge of Philo. library during the holiday vacation. Messrs. Maynard, Barndt, Bell, Burger, and Clare are on the Committee to prepare special programmes for Phrena. Philo. has elected Mr. O. L. Sigafoos, '94, to fill the vacancy on Staff of THE MERCURY. ADVERTISEMENTS. Wanamaker's. What makes Wanamaker's so dis-tinctively Wanamaker's is the spirit that actuates the merchandising—all the time striving: to serve our customers better and better, shortening the road from producer to consumer and saving to patrons every possible penny of cost. How well we have done it is a matter of history, how well we shall do is what concerns us. The look is always ahead. Every part of the store shows points of unusual interest. Sporting Goods. Things for wear. Things for home helping. And there are lower-than-ever prices on many of them. JOHN WANAMAKER. SEND FOR CATALOGUE OF you^s L^D^S, NEAR. BALTIMORE, MD. This widely known, thoroughly equipped, and extensively patronized School will open its 41st Annual Session, Sept. 13th, 1893. All the Departments of a High Grade Seminary. Address, Rev. J. H. TURNER, A. M.,Principal, LUTHERVILLE, MD. PROFESSIONAL CARDS. CHJl^IiES S. DU^CA^i, '82, ATTORNEY AND COUNSELLOR-AT-LAW, Baltinxoi-e Street, GETTYSBURG, PA. CHAS. E. STffltfkE, '87, ATTORNEY-AT-LAW, Baltimore Street, GETTYSBURG, PA. DR. CHAS, B, STOUFFER, OFFICE, STAR AND SENTINEL BUILDING, GETTYSBURG. PA. fj tiber's Dr^2 Store, Baltimore Street, GETTYSBURG, PA. Prescriptions Carefully Compounded. atest Styles \r\ IS Hats, Shoes, AND Gents' Furnishings, R. M. ELLIOTT'S. N. B.—Stiff Hats made to Fit the Head in two minutes A. D. BUEHLER&CO., Headquarters for Stationery and Blank Books. LOWEST CASH PRICES. VI ADVERTISEMENTS. DECKER BROTHERS' PIANOS. Absolute Evenness of Touch, Richness and Brilliancy of Tone, Extraordinary Singing Quality, Unequaled Workmanship, Power of Standing in Tune longer than any other Piano made, are among the characteristic qualities of DECKER BROS. PIANOS, 33 Union Square, fieux Yot*k. Used in Philo. Hall at Gettysburg College. GO TO C.A.BLOCHER'S Jecxielfy Store for Souvenir * Spoons, i Sword Pins, &c. Post Office Corner, Centre Square. COLLEGE EMBLEMS EMIL ZOTHE, Engraver, Designer; and fllanafaetufing Jerjuelep, 19 SOUTH NINTH STREET, Opp. Post Office, PHILADELPHIA. Specialties: Masonic Marks, Society Badges, College Buttons, Pins, Scarf Pins, and Stick Pins. Athletic Prizes. ALL GOODS ORDERED THROUGH G. Z. STUP. ADVERTISEMENTS. VI1 R. H. REININGER, fl]V[OS EC^EHT, Merchant * * *■■*'•■* Tailor. DEALER IN Hats, Shirts, Shoes, Ties, Umbrellas, Gloves, Satchels, Hose, THE BEST WORK AT THE LOWEST PRICES. Suits from $12.00 to $40.00. Pants from $4.00 to $12.00. Pocket Books, Trunks, Telescopes, Rubbers, NEXT DOOR TO POST OFFICE, Etc., Etc. UP-STAIRS. CENTRAL SQUARE. AMOS ECKERT. PETE THORNE, Shaving $ Hair Cutting SPECIAIi TO STUDENTS. pine Tailoring. Parlors JOSEPH JACOBS, 1 LXl l\J 1 0» Merchant Tailor, FmST CLASS 7VRT1STS. Chambersburg Street, (Below Eagle Hotel) CENTRAL SQUARE. GETTYSBURG, PA. FLEMMING & TROXEL, Red Front Cigar Store Billiard R. H. RUPP, Proprietor. fio. 8 Baltimore St., Gettysbufg. ANt> The place for a fine Cigar or a good Pool 'Rooms. chew. Solid Havana filler, 5 for 25c. An elegant article. BALTIMORE STREET. A FINE ASSORTMENT OF PIPES AND SMOKING MIXTURES. Vlll ADVERTISEMENTS. ESTABLISHED 1876. PE/NKOSE MgEKS, AY/dTcnndKER ™ JEWELER. Iiafge Stoek of LCiatehes, Clocks, Jexxielvy, etc., on Hand. GETTYSBURG SOUVENIR SPOONS. COLLEGE SOUVENIR SPOONS. 10 BALTIMORE STREET, GETTYSBURG, PA. Students' Headquarters IS AT J. R. STINE S. SON'S CLOTHING STORE The Cheapest Clothing and Gents' Furnishings in Gettysburg. MERCHANT TAILORING A SPECIALTY. COME AND SEE US. J. R. STINE & SON, THE LEADING CLOTHIERS, MAIN STREET, GETTYSBURG, RA. A. G. SPALDING & BROS. MANUFACTURERS OF .Athletic $> ^porting Goods OF EVERY DESCRIPTION THE NATIONAL LEAGUE BALL, BATS, CATCHERS' GLOVES AND MITTS. MASKS. BODY PROTECTORS, ETC. ETC THE SPALDING TOURNAMENT TENNIS BALL, THE SLOCUM RACKETS. RACKET COVERS, PRESSES AND NETS, COURT MEASURES, MARKERS, POLES. FORKS. ETC., ETC. Uniforms and Clothing for all Sports, Outing and Gymnasium use- The finest imported Serges and flannels. Newest Styles and Patterns. SEND FOR OUR NUW CATALOGUE'S CHICAt.O, NEW YORK. PHILADELPHIA, 10S Madison St. 243 Broadway, lojz Chestnut St. DMTLLTIELD LIVEKT. Rear of Washington House, Opposite W. M. R. R. Depot. GETTYSBURG, PA. ^W& All Kinds of Teams. Good Riding Horses. -:o:- The Battlefield a Specialty, With First-Class Guides. DAVID McCLEARY, Prop.

Issue 4.1 of the Review for Religious, 1945. ; 'Origin o{ Ref.reats forR61i9ious INUMBER 1 Review t:or. Religious Volume IV January'--DeCember, ,1945 Published at THE COLLEGE PRES~ Topeka, Kansas Edited THE JESUIT FATHERS SAINT MARY'S COLLEGE St.'lVlarys, Kansas Origin of Re!:rea~:s for Religious Augustine Klaas5 S.3. THE statement is sometimes made that retreats t~or reli-gious originated in the sixteenth century with 'Saint Ignatius of Loyola. Historical facts, however, do not sustain this assertion. It is true that, owing to the influence mainly of Saint ignatius, and later of Saints Francis de Sales, Charles Bor-romeo, Vincent de Paul, and others, retreats for all classes of socii~ty flourished far .and wide in thelatter part of the sixteenth and especially in the seventeenth century--so much so that the seventeenth century could justly be called "the century of retreats." It is, also'true, as Saint John Eudes, a zealous promoter of retreats, wrote specifically of religious in 1636, that a retreat is made "every year at least once in all religious communities in which piety and the love of God reign." Yet, if one examines the spiritual writers of the period as to the origin of these numerous retreats, he will find that almost unani,mously they ascribe it, not to their own times, but to a far earlier period. They ascribe it to the primitive ¯ Church, even to Jesus Christ Himself. It was Christ, they say, who inaugurated, retreats, particularly when He Him-self made a forty days' retreat in the desert before heginni.ng His public life. Retreatants.down ~the centuries have only imitated Him--the retreatant par excellence. What Histor~t 8a~s Already in the early third century we find Tertullian exhorting the persecuted and imprisoned Christiansl among whom there were many religiou.s,.to make their AUGUSTINE KLAAS 'imprisonment a time of retreat.~ The Lord Himself was very often in retreat, thit He might pray more freely.and withdraw from the world (Luke.4). Let us abolish the word prison: let. us call it a retreat" (Migne, PL 1:623.):. Saint Gregory Nazianzen notes a century later that Christ "did not,need a retreat," but He made it "that we might learn that there i~ a time for action and a time for more sub-lime employment" (PG 35:1238). ~The most striking example of imitating Christ's retreat ot~ forty days is that furnished by the monks of Palestine in the fifth century. During Lent-they were not s:itisfied to imitate merely the Savior's fast, but were determined to emulate also His stay in the desertmand that titeratl~t. The monk who inaugurated these annual Lenten , retreats for religious in the Holy Land was Saint Euthy-mius, who.died in 473 at. the age of ninety-five. An Armenian by birth, he came to Palestine at twenty-nine and established himself about six miles from Jerusale-m, near. the laura of Pharan, a group of separate, independent, monastic cells under a common superior. Each year, from the octave of the Epiphany to Palm Sunda.y, he retired 'to the desert, at first with one companion, Theoctistus, and later with his disciples, Sabbas, Elias, Martyrios, Domitian, and many others. The desert was the iddn'tical, desolate region by the. Dead Sea where our Lord had fasted,-prayed, and was tempted by Satan. Here the monks dispersed and, with .only. wild animals for- companionship, they spent their long retreat, fasting, doingstrenuous penance, soul-searching, and° communing with God. They called their retreat "a combat," and that is precisdly what it was. The length of the retreat varie~l. Thus, Saint Sabbas, thefutuie abbbt of all the hermit monks of Palestine, con- 1The. word i"religious" is applied to these early Christians, not in the technical sense o( canon law, but in a wider sense, namely as persons who had dedicated thegn-selves to God by taking private vows. 4 danuarg, 194 ~ , ORIGIN OF RETREATS tinued ithe practice of his spiritual master, Euthymius, though he almost died of heat and thirst during his first retreats. However, he changed the date of beginning from the fourteenth tO the twentieth of January, in order, he kells us candidly, that before his departure he might cele-brate at the laura the feastsof Saint Antony and of Saint Euthymius--no doubt, to brace himself for the ordeal ahead! The retreats usuaily ended on Palm Sunday., Monks in Retreat A vivid description of th~se Palestinian religious setting out' for their annual retreat is found in the Life of St. Mar~/ of Eg~Ipt (PG 87:3702-3), believed to h~ive been written by Saint Sophronius, patriarch of Jerusalem, . who died in 638: "On the first Sunday of Lent were celebrated pubiicly according to custom 'the holy mysteries, during which all the monks communicated of the unbloody arid life-giving sacrifice. Afterwards they took a little breakfast.Then they assembled in the church, recited some long prayers accompanied with many genuflexions, and lgave one another the kissof peace. Singly they prostrated themselves at the feet of the abbot, asked his pardon, for faults cdmmitted, and his' blessing, that they might, be assisted by his prayers during the imp.ending combat. "Now. the door of the monastery was thrdwn open, and they went forth chanting in unison: 'The Lord is my light and my salvation, wh6m shall I .fear? The Lordis the protector of my life: of. whom shall I be afraid? . . . ' (Psalm 26). One or two were ordinarily left behind to guard the monastery, not that they might protect what was stored up within,, for there was nothing for thieves td steal, but that the church might not be without divine services. "Each one saw to his own provisions as suited l'iimself: AuGUsTINE KLAAS ReVieo7 for Re!igious for :his bodily needs, one ;took along a little bread; another, some figs; a third, s6me dates; a fourth, vegetables soaked in water. Some took nothing along with them except their bodies and the mantles they wore, and when nature should clamor for food, they purposed to eat the herbs which grow in the desert. "Among them there existed an inviolable rule and law~ one was not to know what.austerity another practiced, nor what manner of life he led. "Having crossed over the 3.ordan, they scattered far and wide, seeking complete isolation, so that they would not ¯ even meet one another. If it happened that any one saw another approaching in the distance, he Would turn aside immediately and proceed in another direction. Each one lived for himself and for God, chanting the psalms inces-santly., and subsisting on the food he had with him. "After they had spent the days of Lent in this fashion, they came back to the monastery ota the Sunday-preceding the life-giving resurrection of our Savior from the de.ad. Each returned bearing the personal fruit of his retreat and the testimony of his own conscienc~ as to the manner in which he had conducted himself, and the fruits of labor he had harvested. "No one, however,-presumed to ask another how he had carried out his combat. Such was the rule of the mon-~ astery and it was observed perfectly. For in the desert, every monk fought against himself° with God as referee, not seeking to please men-nor fasting out of ostentation, because what is done for the sake Of men and from the desire to please them, far_from being a help, is often th~ ¯ cause of great personal ruin." Abbot Zozimus in Retreat Naturally we are curious to know more in d~tail how 6 ,~m~um,'tj, 1~)'$.,~ . ORIGIN OF RETREATS these religious spent their Lenten retreat in the desert wil-derness by the Dead Siva. Sophronius tells us how the Abbot Zozimus, presumably a model monk, spent his time of retreat (PG 87:3703).: "According to the custom of the monastery, Zozimus also drossed the Jordan atthe sametime, carrying a modi-cum of provisions' for necessary use, and only the garments he had. on. There, as the rule prescribed, he wandered through the desert. To satisfy nature's demands, he had a set time for taking food, and wherev.er night overtook him, he lay down on the ground to snatch a little sleep. In the morning, he girded himself again for travel and gaily trudged onwards, desiring, as he afterwards narrated, tO penetrate into the deep interior of the desert to find a cer-tain Father living there who might guide him to what he " aspired. And he walked fast, as though he were going to arrive soon at some famous hostelry.' Thus he spent. twenty days in travel. At the.sixth hour, he slowed his pace somewhat, and turning towards the east, he recited his customai'y prayers. At certain times during the day he was al~;o wont to interrupt the strain of walking by resting a little and praying and chanting psalms, now standing, now kneeling." These Lenten retreats are the most notable ,example of retreats for religious in ancient times. They were not a mere passing episode. They continued on for centuries, surviving even the bitter Arab persecutions which destroyed so many Palestinian monasteries and .decimated the monks. Gregory's Life of Saint Lazarus, an eleventh-century document, describes the desert retreats as still flourishing in that century. Outside of Palestine Retreat~ for religious were by no means confined to 7 AUGUSTINE KLA&S [or Religious Palestine. All over the East we find religious withdrawing to greater seclusion and to a more penitential life during Lent. The saintly monk, Macarius of Alexandria, who died about 393, used to remain the whole of Lent in the dark-ness of a windowless, cell (PG 34:1059 C). A certain monk of the desert of Scete, in Egy.pt, was astonished to discover that he could seek spiritual direction from the ven-erable Poemen during the second week of Lent. ~'I almost decided not to come to' .you today," said the monk. "Why?" asked Poemen. '.'I was. afraid that because of Lent you wouldn't open the door to me." "We have not been taught to close the. wooden ~loor," replied the old man, "but the door-of the tongue" (PG 65:336): Saint Hypatius, the most influential monk in Constantinople at-the beginning of the fifth century, made his annual Lenten retreat. And Saint Theodore of Sice, a very famous sixth-century monk of Galatia, later a bishop, began the custom of making an annual retreat in his home at the age ,of twelve, and kept it up throughout his life. From Epiph-any to Palm Sunday, he used to retire to a cave, or an aban-doned, uncomfortable hut without a roof, there to pray and do penance. ¯ These are by no means exceptional, isolated cases: they are illustrative of a custom, widespread among religious throughout the East. And in the West The practice is also found in the Western Church:. Dynamius, in his life of Abbot.Saint Marius, says that the Lenten retreat was common among the religious in Gaul in the sixth century. Saint Radegunde, roundness and abbess of the famous convent of the Holy Cioss at Poitiers, is a notable~example.,,. Among the nuns~of the eighth Century January, 194.s. ORIGIN OF RETREATS we may cite Saint Sigolena,.Abbess of Troclar. " E~ample. after example can be.adduced to sh.ow that. religious, both. men and women, in Italy, France, Brittany, the German Rhineland, England, and Ireland, spent the time of Lent in ¯ the silence and recollection of retreat. Let us conclude the list with Saint Bernard,. Who would not leave his monas-tery to meet his good ~riend William of Saint-Tbierry, nor even to refute the false doctrines of Abelard, that he might not disturb the prayer and solitude of the Lenten retreat , (P.I2. 182:533). For the same reason he wrote shorter let-ters during Lent! Purpose of the Retreats The purpose of these retreats was substantially that of our own retreats: the' "noverim te, noverim me" of Saint Augustinema deeper knowledge of God'~nd of self. It was a time of greater seclusion, of more fervent prayer, of more intense spiritual life and¯activity. It was alooking back over the achievements and fhilures of the past year, and a looking forward with resolutions to a better year to come. In the tenth century, John Tsimitzes addressed, the monks of Mount ~thos in Greece as follow.~: "We exhort all those who practise the ascetical life in monasteries, all those who live in community, to spend the time¯of Lent in recollection, and not to deal with each other except about important~business, or when there is necessity, or on mat-ters of conscience. Let no one go out to work, except on Saturdays, and let all be occupied solely in spiritual things." ¯ Echoing Saint Augustine, Bishop Caesarius of Arlesl one of the most illustrious monks of the early sixth cen-tury, states the general purpose of these Lenten retreats very clearly (PL 39:2019-21): "Although throughout the year, thanks be to God, we llstened often and faith- AUGUSTINE KLAAS ~ ¯ Review) for .Religions fully to the word of God, nevertheless during these days, When we have retired from the. ocean storms of this world -as to the haven of Lent, we must gather the divine word in the receptacle bf. our hearts amid silence andpeace. And this we must do, in order that, occupied with eternal life, we may with the grace of God during these days repair leisurely and put in order all that has been broken, destroyed, damaged, or" lost in the ship of our souls by the year's storms, that is, by the tempests of our sins." Then, Changing the figure, he likens Lent to a time of spiritual harvest, a time .when, by fasting, ~by reading, and by praying, we .make provision for the future, and store up what the soul will live on for the following year. In a word, it is the opportune season to fill the spiritual barns and cellars of the soul. Other Retreats Too ¯ Bdsides these long Lenten retreats for religious, "so prominent in ancient Palestine, but also in vogue through-out the Eastern .and Western Church, there were other retreats in use, of varying .lengthmthree,.seven, or nine days: Notable in the monasteries were those following the religious profession, especially among the Benedictines and Carthusians. Retreats were not confined to religious alone: Including the Lenten one, they weri~ made in surprising numbers by bishops, diocesan priests, and even layfolk from the earliest times, the purpose being always the same, renewal of spirit and imitation of Christ. However, as we leave 'the Middle Ages and approach the fourteenth and fifteenth centuries there is a marked.decline in the making of retreats. May not that neglect have been one reason why the reJigious spirit of so many monasteries and convents was. at a 1.ow ebb on the eve of. the Reformation? danUarF, 1945 ORIGIN OF RETREATS Conclusion: Work of Ignatius It is c~rtain, then, that religious made retreats, quite like our own in purpose, long before the time of Saint Ignatius of Loyola. ~The work Of Ignatius lay mainly in injecting a new life into this pot.ent spiritual means to per-fektion that had come to be neglected in religious houses arid else.where, and in popularizing the making of retreats among all classes of soci.ety. This was noted by Saint Francis de Sales, who, in his Treatise on tb~ Looe of God (Lesson 12, chapter 8), lauds th~ retreat as "that holy de~-i~e, familiar to the primitive Christians, but since almost completely abandoned, until the great servant of God, Ignatius of Loyolal restored it to use in the .time of our Fathers." Arid Father Julius Nigronius, S.J., a 17th cen-tury authorit~ on the. history of retreats, cites with apprbval the judgment of his confrere Father John Lori-nus: "If Saint Ignatius is.not the originator, he is at least the restorer .of the spiritual retreat." This he accomplished, and it is his chief merit, by reducing the retreat to a definite method. Surely the spir-itual ideas, doctrines, and practices 0f the Spiritual Exer-cises are not original; they are for.the most part the com-mon traditional Ones of the Church. But the grouping and marshalling 6f them in logical sequence fo~ a clear-Jut and the striking psychological presentation of them,, this was something the old retreats had lacked. And this was supplied by Ignatius in masterly .fashion. He was not alone in. this work, but his is .the most important c0ntribu.- tion to the renascent retreat movement which grew so vig-orously during the sixteenth and seventeen'th centuries. This "second spring" Of retreats has flowered~ and prodt~ced ¯ a fruitful, harvest .that'still goes on increasing from year toi year, to the immense spiritual benefit of religious and of the whole Church of God. 11 AUGUSTINH As Plus XI so aptly remarks in the Encyclical Mens Nostra: "Ignatius, in the lit.tie book he compiled when he was still without literary education, and to which he him-self gave the title of Spiritual Exercises, was the first to trace a path, the first to teach a method of retreat, suitable ~o help marvellously the faithful to detest their sins and to model. holily their lives according to the exampl~ of 3esus Christ. . The power of the Ignatian method,a's Leo XIII affirmed, has been shown by .the experience of three cen-turies, and by the testimony of all who', during that time, have distinguished themselves by. their science of asceticism and sanctity of life. ~' Thus Ignatius of Loyola merits the title bestowed upon him by Plus XI: Patron of Retreats in the Universal Church. " " For Deans of Summer Sessions At about this time many religious throughout the country are beginning to con-sider their summer school programs. For some. of course, there is no difficulty. b~cause their own institutes provid.e the educational facilities. Others, however, must go to outside schools. It has occurred to us that superiors who must send their subjects-to outside schools might benefit by a summer session directory in our March and May numbers. We will gladly pro.vide this service if the deans will send us the requisite information. We cannot afford much space; hence we ask the deans to sen~l us only a very brief statement comprizing the following points: a) Name of school. ' b) Courses ~hat are of. special interest or value to religious. (Evidently we can-not print a complete statement of all courses offered at the summer sessions, We wish to know only about thbse things that have a particular interest or value for reli-gious.) c) Accommodations for religious who attend the summer school. d) Where to write for.further information. Deans who wish to have their announcement appear in the March number should send us the information immediately. Address: The Editors of 'REVIEW FOR RELIGIOUS, St.Mary's College,, St. Marys, Kati.sas. 12 General Councillors ot: a Religious Inst:i!:ul:e Adam C. Ellis, S.J. [T HAS ALWAYS beenapart of the polityof the Church . to provide that those who are given authority to govern in the name of the Church should have the benefit of the experience and wisdom.of prudent men. The glory of God, the welfare of the Church, and the good of souls,, are immeasurably, promoted by the prudent counsel of good men. Thus the Sovereign Pontiff has his Senate of Car-dinals; Bishops have their Chapter of Canons or board of Diocesan Consultors; Rectors of Seminaries have a two-fold council, one for discipline, the other for the adminis-tration of property. We are not surprised, therefore, but rather expect to find that the law of the Church shou.ld pro-vide some sort of council for religious superiors. It does,so in canon 516, § 1 of the Code of Canon Law, which reads as follows: The superior general of, every institute or monastic congregation, also every provincial superior, and local superior .at least of every fdrmal house, shall have their.councillors, Whose consent, or counsel they must seel( according to the terms of the constitutions and the sacred ca, n6ns. Appointment The Code does riot determine how the general councit-lors are to be appointed. ¯ Hence the constitutions or cus-toms of each institute will have to be Consulted. Usually ~h, ey are elected by ~he general.chapter in conformity with the nbrms laid down in canon 101,' § 1, 1 °, of the Code of Canofi L~w. These norms require an a~bsolute rnajorii~ for an ~lection 0fi the first .or Second ballot: that is, more than bali the vhlid votes cast. Thu~ 8 would constitutd a ADAM C. ELLIS Review for Religious majority when 15 votes are cast. If no majority is obtained oh the first or second ballot, a third and final ballot is taken in. which a relative majorit~l (plurality) will suffice for an election: that is, the person receivin.g the most votes of all the candidates will be elected, even though the i~umber of~ votes he receives does not constitute an absolute majority, or more than half the votes cast. In case two or more persons are tied for the .relative majority on the third ballot, the senior by reason of ordina-tion, of first profession, or of age, is 'considered to be elected. In clerical institutes ordination will determine the senior-ity: in non-clerical institutes the date of first profession, and, in case the persons concerned made their profession on the same day, the senior by reason of age will be considered as ~lected. The first person to be elected councillor is commonly also tl~e assistant or vicar of the superior general, and takes the place of the latter when he is absent or impeded from the exercise of his office. It is also usual to allow any one of the other councillors, but not the first, to hold the office of secretary general. Term of Ot~fce When gendral councillors are electei:l to office in a gen-. eral chapter, they rema'in in office until the nextgeneral chapter of ~lections takes place. Usuall~r their term "of Office coincides with that of the superior general to whose council they have been elected. However, should the superior general .resign,. or die during his term of office, .the assistant or vicarr (first councillor) will take the place of the superio~ general and convoke a general chapter of elec-tions. All the councillors continue in office until this gen-eral c.hapter convenes to elect a.new superior ge.n.eral. After his election the general chapter will proceedto, the. election danuarg, 194 ~ GENERAL COUNCILLORS of his general councill~rs.~ The general law of the Church places no restrictions on the repeated election of the same persons as general coun-cillors. Sometimes the constitutions of individual insti-tutes limit their cap.acity to.two or three successive t~rms of office. ~ General councillors may. not be removed fromoffice except for a grave cause, and.most constitutions require the deliberative vote of the council; as Well a's the subsequent approval of the Holy See, for such a course of action. Duties ot: General Councillom General councillors enjoy no authority merely by rea-son of their, office. They are not commissioned witfi the government of the institute; but it is their special and prin-cipal duty to give advice and aid to the superior general in the government and administration of the entire ~institute. They have the right and the duty to give a deliberative or consultative vote in matters to be submitted to them as pre-scribed by carion law or by the constitutions. Each may likewise suggest to the superior general that certain matters which he judges important and for the good of the insti-tute be submitted to the general 'council for discussion. ¯ Superiors are not limited in seeking the advice of their council to the cases in which the Code of Canon Law or the constitutions require them to do so. They may and should consult their council on all matters of great moment. The Normae of 1901 required that the general coun-cillors reside with the superior general, though they allowed .two of them to reside elsewhere, provided that they could easily be present at council meetings when needed (Art. 276). Furthermore, councillors were forbidden to hold any office whidb might impede their principal duty of 15 ADAM C. ELLIS Revi~to for Religious assisting the superior general ~ith advice and co~unsel (Art. 279) ; specifically, they were prohibited from holding the office of bursar or treasurer general (Art. 284), as well as that Of master of novices¯ (.Art. 300). These provisions are found today in most c6nstitutions of congregations approved by the Hoy See, although they are not contained _in, the Code. A councillor, though not enjoying any authority by reason of his office, may be given a share in the authority of the superior general in certain matters if the constitu-tions do not prohibit it. Or he may be given another office which carries ~authority with it, such as that of local superior. Council Meetings The Code does .not determine when or how often the superior must call meetings of his council. Constitutions usually prescribe that the general council meet once a month, and oftener whenneed shall require. ¯ ' Ir~ council' meetings it is customary for the superior gen~ eral to propose a subject for consideration and, after having given whatever information is required for a proper under-standing of it, to ask the opinion.of the councillors. It is advisable (and sometimes required by the cons~titutions) to ask the youngest councillor first, then the others in order,,and to have the superio.r general give his opinion last, so as not to influence the councillors by any undue regard for the opinion of their elders. After a reasonable time has been devoted to discussing the subject under consideration, a vote is taken. This vote may be eil~he~ delibe.rative or consultative, oral or secret. Deliberative vote: In certain matters the Code of Canon Law or the constitutions require the consent of his council before the superior canact validly. A vote taken in 16 January, 194 ~ GENERAL COUNCILLOR~; such cases is called a deliberative or decisive vote, .in contra-distinction to a merel~; consul~ative vote. The vote of the. council decides the matter, and the superior must follow the majority vote of his council in order to act validly. Here a?etbe canons of the Code in which a deliberative vote of the council is required: 5116, '§ 4: for the appointment Of bursars or treasurers, when "the constituti6ns make no provision for their appointment; 534, § 1 :. for the" alienation of property, and for the contracting of debts, even though the permission of the H~ly See is not required; .575, §. 2: for the admission poral profession of vows;' 647, 650, and 653: for hlI of a novice to first tern-cases of dismissal of reli-gious, whether they have temporary or perpetual vows. Furthermore, in loractice, the Sacred Congregation. of Religious demands the consen.t of the general' council for all matters requiring, the permission of the Holy See. Consultative vote: The vote of ~he chapter is s~'id to be only consultative when the superior is obliged indeed by the law of the. Church or by the constitutions to ask the advice of his council, but can. act validly even if he does not follow the advice given. Canon 105, however, admon-ishes superiors. "to make mu~h of the unanimgus opinion of those to be heard, and not to-depart, from it Without a weightier reason, of which~.they are the judge," Thus; canon 543~ requires at. least a consultative vote of the council for the' admission of candidates to the novb tiate;, as well as~ for professi.dn in general, subject Co the restrictions of canon 5.75, § 2,. which states: explicitly that the vote of the c6uncil is d~liberative for the first temporar~l profession of vows~ but only consultative for the subse- ADAM C. ELLIS Rm.tiew for~ Re~igio-~ quent perpetu.al profession, whether of simple or solem~i vows. . It may be well. to consider .here just how far the, lcon-stitutions. may require more in this matter than is required by the law of. the Church. These general rules may.help" to answer the question: ' 1. Evidently the constitutions may contain prov.isions regarding matters not determined b~ or contained in the Code, for example, the number of'consultors. ,Such a pro, vision-is said to be outside (or beyond) the law (praeter. 2. The constitutions may not contain prov.isions conz trary to the Code (contra ius), for example,, they may not exempt the superior from asking the vote Of his council wher~ the Code requires it; nor may they allow less than the Code dem~ni:ls (infra ius) ". for instance, they may no( pre-scfibe. ohlya con~ultative ~rote when thd Code reciuir.esa deliberative vote. '3. The constitutions may be stricter than the Code (supra ius), provided they are~notcontrary to it. Thus canon 543 requires thevote of the council or chapter for admission to the novitiate, as Well as for the subsequent profession of vows. The constitutions may require that the vote Of the council or chapter be deliberative for the admission of.candidates to the novitiate. However, .canon 575, § 2 defines the nature of the vote of the council or chapter "in two case~: for the/irst profession of temp0raiy vows, the vote is d~liberative;for the profession of per-petual vows, whether si,rnple or solemn, the vote is.con-sultative only. Hence the constitutions may not require that the vote .of the council or chapter be deliberative for. the final profession. That would be not only stricter than the Code, but contrary to it. All provisions of consti-tutions which are contrary to the Code.wdre abrogated January, 1945 GENERAL COU~,'C/LLORS by the Code itself (canon 489), and a special privilege would have to be obtained from the Holy See in order to ¯ " retain thefn. Again, in" some 'institutes tempbrary vows ari~ taken, not for a p~riod of three years, but for one year onlY, to be renewdd for a year on two successive occasions. The Code requires the deliberative vote of the council for the first pro-fesSilala of such temp6rary vows, but says rlo~hing about the nature of th~ vole for the anntfal renewal'of ~uch t~mpo-rary vowg Hence th~ cons~itdtions may detb~ine' ~hether thisv6te is deliberative or m~rely consultative. O'Orat or secret vote: Ordinary matters in which the ad~ic~ of tile~ coBncd is sought by '~he ~up~rior general are &scussea o~ally and op~mons are'expies~d verbally. Even ~ntfie cbnse~ 0f ihb c~b~ncil is requiie~ by law, it ii ~ot "~ e.~.a.dded t~"t a' s~cr~t ~ be taken, ~xc~pt in th~ case of cbntracfing Aebtl or aiienhtin.g property -(canbn ~34, ~. 1 ), -and in all card 6f ~diimislal 0f.rdigib6s With temporary ~ows (khfion~ ~47, ~ "1) Constithtions frequently' call f~r a secret vote i~other matters, a~ ifi the appointment of ocal superiors, and at t~me~ giye the ~guhcillors the right-to ~demand a ~ecret Vbte in any important matter. " ~The ~e~retar~ "oeneral is present at all council heetings, without vote; ~howe~r, unlem he be a councill~r. It is his-duty to re~drd th~ 8eliberations ~nd decisions arrived ht, be "iehd and appr6ved ~at ~he follbwing meeting' and si~ned b~the suPeiidr.and~e ~ecre'tdry. ' Spir~'t of Consultation All Oarsons whose cons~n~ or advi~o is askad, should s~a~a *hair opln-ion w,~h dun raspa~L ~ru~ulnass. and s,n~r,~ {canon 105. ~o}. 'T6~'~ ~hoh'td s?~ fbeir okibio~: .that is, they must. g~ve an opm~o~ tor or against me measure id question when their~onsem is'req~iredb~, the law or thee constitu- ADAM C. ELLIS Review [or Religious tions for the. validity of the superior's act; they may decline to give an o~pinion if they have nothing worth while to con-tribute to the discussion when the superior is only obliged° to hear his council, that is, to listen to and consider their ¯ advice. ' Councillors should always remember that they are but advisors of their superior, to whom reverence is due. When they find it necessary to e~press an opinion 'contrary to that of their Superior, 'it should, be given with all due respect, without acrimony, in simp~le but dignified language. Trutht:uli~ess means not merely the avoidance ofall that is false, but especially the positive disclosure of facts and cir-cumstances that are relevant to the matter under discussion. Sincerity implies a candid and genuine expression of opin-ion, and excludes ali dissimulation or pretence, even though motivated by a desire not to displease the superior. ¯ On his part the superior who is obliged by the law of the Church or by the constitutions to seek the advice or to qbtain the consent of his council should do so willingly and even eagerly, since it is for his benefit as well as for the com-mon good that th'e Church has established its system of councillors for all those who exercise authority in her name. To try to influence his councillors in such a way as to impose his opinion upon them, Or to give them the impres-sion that he considers the council meeting a mere formality, would show~ that the superior does not ,understand the spirit of the law. Provincial Councillors What has been said regarding general councillors may and should be applied to provincial councillors within the scope of their activity.as defined by the constitutions. They" are usually appointed by the superior general and his coun'cil, but in some institutes they are elected in a pro- 20 Janu'ary, 19#5 j GENERAL COUNCILLOR8 vincial chapter. Their ~umber is usually four, and the con-stirutions determine how often they meet, as well as the nature of their vote. Matters usually referred to the prrvincial douncil by .~he constitutions include the following: admission of can-didates to the novitiate; admission of novices to first vows; dismissal of novices; admission to perpetual vows; aliena-tion of property and the incurring of debts bY the province or by the houses of the province; investment of dowries; all matters which must-,be rei~erred to the Holy See for permis-sion or approval. Local .Councillors Canon 5.16, § l.requires them at lea'st foc .formal houses, those, namely, which have at least six professed religious in the community, four of whom must be priests in the case of a clerical institute (canon 488, 5°). The "'at least" of the. canon implies that they are desirable ialso in a smaller d0mmunity, but are not strictly of obligation. Usually they number four in larger communities,.and not less than two in smaller ones. They are appointed by the superior general and his council, or by the provincial supe-rior and his council in institutes which are divided into provinces. The matters in which their counsel or consent must be bad by the local superior are defined by the con-stitutions. OUR C~ONTRIBUTORS AUGUSTINE KLAAS, ADAM C. ELLIS, and GERALD KELLY are pr.ofessors of sacramental thdology, canon law, and moral theology, respectively, at St. Mary's College, St. Marys, Kansas. ROBERT B. EITEN, of the University of Detroit, is an ~siduous writer bn ascetical subjects. FRANCIS L. FILA~, of West Baden Col-lege, West Baden Springs, India.ha, is the author of The Man Nearest to Christ. recently published by Bruce. JAMES A. KLEISTI Of St. Louis University. is the author of The Great Prayer Now in Time of War, published by The Queen's Work. 21 Towards $implit:ied At:l:ect:ive Prayer Robert B. Eiten~ S~J. THE purpose of the prdsent article is to offer some sug-gestions for disposing a soul to reach simplified affec-tive prayer or to grow in such prayer, if one has already attained it. Of course, not all these suggestions can be used by everyone. The important thing is that every-one who desires to advance in prayer will fdllow those sug-gestions that help him and then set about to prag, and prag, afld prag some mode. Only thus does one normally advance inprayer. The realization of God's presence is perhaps the first step toWaids successful prayer. Of course, we know by faith that Godis present everywhere in and about us and that, when we are in the state of grace, He dwells within us as in His temple; yet, unless we have received mystical graces, we m~ist frequently recall, this mar~rellous presence and try as far as possible t0 get a habitual realization of i~. Otherwise while at prayer we may fail to realize sufficiently His.presence. We do not see God, we do nottouch Him. All these pleasant experiences connected with our sense life are not ours in addressing God. Yet by faith we know that He is most near. Our faculties bf prayer, the imagination, memory, intellect, and will, have their natural-objects towards which they have a natural affinity and in which they find pleasure when they are exercised. It is hard to pull these faculties away from . natural objects. Much self-control and self-denial are required to withdraw them from ~hings_naturally pleasing to.them and tS direct them to that (the Divine) 22 SIMPLIFIED AFFECTIvE PRAYER towards which they have little or no natural attrac~jon or ~spontaneity in the beginning. When we speak to God in prayer we cannot see Him and it is no easy task to hear His whispered inspirations. But we must try to realize His presence. This c.ertainly is possibl~. I can be most awareof another person's presence in the dark even though I do not hear him.speak, nor see him nor even hear any movements of his, nor touch him. It is sufficient that some trustworthy person tell me of the presence of this third person. ¯ It is not strange, then, that a great saint insisted that at the beginning of our mental prayer we should recall God's presence. Much of our success and progress .in men-tal prayer will largely depend upon our growing realiza-tion of God's presence. If we fail to make God, our loving Father, vivid and rightat hand With us, our prayer will most likely be i;trai.ned; andlack a' familiar touch and spon-taneity. Mucfi care, thought, and ~oncentration should be devoted to developing within ourselves ~the realization of the Blessed .Trinity's indwelling. Briefly, our psychologi-cal dispositions toward God must bemade so realistic that" we act almob;t as if we saw Him, touched Him, and so forth. Then prayer will b~ easier and carried on with grbater relish. ' It will ordinarily take a l'ong time to arrive at the point where we instinctively, as it were, live in God's presence. And here I am not referring to the presence bf God as felt through inystical graces. Perhaps one of the best,ways to arrive at this state is to medi~ate fiequently on the in~lwel!- 0ing of the Blessed Trinity and to direct all our ejacula.tions ,to that indwelling Guest. Long, careful, and repeated striving,and prac'tice will'bear fruit. What a'grace it would bd if We could e~perience habitually all day long the reality. arid consciousness of. G0d's indwelling .as we experience ROBERT B.' EITEN ," " ,, " . Review for Religious His presence when we are before the tabernacle in church! Many who have been sacristrans or who have had occasion to.work inside a church *certainly have had this practically const:~nt and subconscious awareness of God's pre~efice. It resembles the awareness which a child, although much. occupied in playing with-his toys, has of his mother, who is perhaps busy in the next room of the home. Our realization of Christ's presence in the tabernacle b~gan in early~childho0d, our mothers cons(antly hushed us when we~babbled out in church. Then they ~pointed to ~he l~abernacle, and. tried, to tell.us most simply who was there. ~ With other training in this matter,, we gradually formed a sort of instinct or conditioned reflex whereby we .came to.~,an active and spontaneous realization of God:s ¯ presef~ce whenever we were in church. : ."' Heart-to-heart chatting with our indwelling Guest will help.not a little to obtain this rather spontaneous aware-' r~ess and living experience of His presence. This will bring 'us to St. Teresa's ;onception of mental prayer, which she says, "is nothin.~ else but an intimate friendship, a frequent ,converse, heart to heart, with Him Whom ~e know to be our Lover." Again, how we experience God's presence after Holy Communion! . We are very self-conscious of the necessity of being by ourselves, alone and recollected. Why cannot good habits directing our t.houghts and affections to the indwelling Trinity bring similar rgsults? True, this is not usually a. work of a few weeks or months, and ordinarily much patience, calm, and protracted effort is required. A soul that has reached this active rea!ization Of God's presence will 'instinctively :upon waking in the morning turn its first thoughts to God. Outside of formal rspiritual exercises such a. soul, while walking or unoccupied with other mental work, is rather instinctively taken, up with January, 1945 SIMPLIFIED AFFECTIVE PRAYER God's sweet presence. This soul too is alway~ seeking times and opportunities for spiritual reading, and visits to the Blessed Sacrament. Even during the various duties of the day such a soul is very frequently aware of God's abiding presence. Obviously such a soul'during formal mental prayer is quite, taken up with God since its every impulse, even outside of prayer, is towards a continuous and affectionate abiding with God. At praye~ we should not be afraid to interrupt our part, of prayer to listen quietly to God. We must permit God to have His parr in our chat with Him. He will do His part by His silent inspirations. We must get into the habit of making these attentive pauses. For beginners they should be short. Later on it will be easier to lengthen th'em either because of habits acquired here or because of an. attraction . for recollection. ~At any rate, let us rest in them as long as we find profit. In the beginning, if we: experience little or no results, we should not become wearied or distrustful. Patience will win out and have its day. of harvest. In any case these pauses are not.a waste of time. At least, they are made with a good intention, and this makes them pleasing to God. Moreover, to summarize de Caussade, they imply many Other good acts. For example,, they include an act of faith in the presence, the power, and the mercy of God, and an act of hope, for we await only that which we' hope for. The pauses further imply contempt of ourselves and great con-. fidence in God, since during these pauses, we suspend our own mental acts only because we count very little on our own and very much on God's. Finally they imply deep .humility, as well as resignation and surrender, since We" remain before God in silence either to be heard or'refused and in .spite of all the distractions, tedium, and weariness which make these attentive pauses at times wearisome,, ROBERT 15. EITEN ¯ Review for Religious tedious,¯ and distressing. (See de Caussade, On Pra~ter. pp. 210-211.) Some persons think erroneously that their prayer is of little worth unless the)~ are in a.continual interior activity or movement, piling reflection on reflection; prayer .on prayer, act on act. It Would be well for these people to realize that the more important part of prayer is rather the attention of the heart. Let us learn, then, to rest in God in silence, pe.ace, and attention, especially when He seems to invite us to this holy repose of soul. This, may happen Outside our formal .prayer, as during Mass, spiritual reading, and .so forth. Always bear in mind that this is a favorable moment, not for talking to God, but rather for listening to Him, not for .acting as.we ordinarily do, but rather for simply abiding in God's presence and being, receptive to all He. works in us. Let us try then to.enjoy His presence as a mother will qui-etly and.in silence at times enjoy the presence of her soldier- :~.on, who, after being a long time away, has now returned home. To sit merely in his presence is a real thrill for her. Would anyone be so rash as tO deny that this mother, although silent externally, is without any mental or affec: rive activity? .What maternal love is active in her heart! Although she doesnot reflect that she,is loving him, never-theless that love is there in a.sublime way. She loves him without saying anything. And if her 'son saw her heart, what actual tenderness he would find there, what depths of deliberat~ and freely accepted, although r~on-reflective, emo-tions he would see! Thus, in'this apparent idleness there is a height.of activity. This same height of activity can be present if, imitating this mother, .we quietly rest and enjoy God's presence. Another helpful means for progress in prayer is to repeat slowly, affectionately, and wi~h relish some aspira- 26 January, 1945. SIMPLIFIED AFF:ECTiVE PRAYER tion, be it one's own or another's, or some Scripture text, over some period of time. While this is being done we ought to ponder over it carefully, as well as sense and relish it in its complete significance. It is related of .St. Francis of Assisi that he spent an entire night in prayer uttering very slowly, but with great devotion and relish, the following ~ublime words: "My God and my All!" It is easy to see how this prac.tice can.be a beginning, 6r at least an approach, to the prayer of simplicity; for, ~Ithough there may .be various affections occurring, .there is one predominant one whose object is, as it were, a t~xed' idea about which our other ideas and affections are pivoted. This seems t6 be little more than an extension of St. Igna-tius' second method of prayer. Or even better, it is in some respects a combination of, or a variation between, St. I.gna-tiusr second and third methods of prayer. In his second method of prayer St. Ignatius-recommends that we leisurely meditate on the Our Father, or any other prayer, by dwelling on it word by ~word as long as we find meanin.gs, comparisons, relish and consolation in such con-siderations; while in his third methodof prayer he suggests that we,recite the Our Father, or any other prayer, in such a way that by properly synchronized rhythm only one word is said between one breath and another, and while the tim~ fromone breath to another l~ists, [one gives atten-tion] to the meaning of such word, or to the persgn .to whom he recites it, or to his own baseness, or to the 'differ-ence from such great height to his own so great l~wn'ess. Of course this rhythmic interchange between word and affectionate thought must not be taken too lit~rally or mathematically. It is {mportant for anyone aiming at high sanctity and progressive prayer to have recourse to God in all difficulties, joys, and so forth,'by informal ejacfilatory prayer. (See 27. ROBERT B. EITEN- Reoietu for Religious" gEVIEW r~0g RELIG~OUS, Sept. 1943, p. 305.) This can be reduced to an attitude resulting from the habit of talking, famiiia.rly with God as with anyone who is constantly around us. He becomes our constant ~;ade mecura. Why . not act on this principl~ .by familiarly talking with Him frequently as we would with a friend who never left our side? In this practice one must, of.course, avoid brain-fag. This latter can be largely obviated if, rather than trying to imagine too vividl~r God's presence, we simply take it for granted. This obviously is notthe work of a day; but "when. acquired, it will immeasurably help our prayer-life. Our progress in prayer is also helped by repeating the same meditations several times. After several reflections we find that the intellectual part ,0f our prayer has been con-siderably. diminished while the affective part ~has consider~ ably'increased. It can in many cases end in an affectionate, loving, and protracted gaze upon God or some divine mys-tery that would be simplified affective prayer. In gen.eral, it is well, after we have been accustomed for some time to mental prayer, to lessen gradually the discur-sive .element. Though it is profitable, while meditating on the mys.teries of Christ's life, to reason and weigh various facts, motives, and so forth, yet, other things being equal, we should not weary, ourselves too much b.y .trying to fatfiom these divers points. Let us rather remain in peace near our Lord. "The soul should then be occupied according to her ability in reflecting that He is.loo.king at her: she will keep Him company and will address her petitions to Him" (St. Teresa, Life., ch. 12). We ought to endeavor gradu-ally to lessen our considerations both in length and number, and accustom ourselves "to go through the mysteries of our Lord by merely glancing at them, rather than by meditating upon tbem;~ and to make use of their different circumstances 28 danuary, 1945 SIMPLIFIED AFFECTIVE PRAYER to excite in our soul acts of love, gratitude, humility, or similar affections" (Lehodey, The Wa~ts of Mental Pra~/er, p. 187). In.this way.our prayer will g.radually become a ¯ simple loving gaze at God or divine things. No 10nger,will ~the soul be seeking for truth as in meditation, for, now pos-sessing it, the soul rests in it with love. It looks and it loves--that is the sou1~s chief preoccupation. Grasping things now by intuition and immediately rather than by the long, toilsome, and roundabout 'ways of the~ imagination; the memory and the understanding, the soul perceives thd things of God almost as we perceive first principles. " "We remember, we look, we attend, and this is enougl'i. This does not hinder this view from being sometimes more luminous, sometimes weaker and more veiled. By i~s very nat.ure it is somewhat obscure and confused, because it pro.- ceeds mostly by way of general views, not stopping at details, pretty much as we take in at a single glance a whole landscape. "This simple look is always accompanied with love-- a love, it may be, almbst imperceptible or all on fire, calm or impetuous, bitter or savoury . . . We look because we love, we 10ok inorder to love, and our love is fed and inflamed by looking" (Lehodey, The Wa~/s of Mental Pra~ter, p. 193). Both our looking and. loving mutually help each other. In the beginning of the spiritual life we reason and meditate. But after we .have grasped our Lord's beautiful character we sit at His feet with Mary Magdalene tO look at Him that we may love Him. more, and our love in turn makes us want never to ~take our eyes from Him. "He is all mine and I am all His." ¯ .It is often helpful after preparing our prayer to go -before the Blessed Sacrament' (it can be done elsewhere too) and let our Lord speak to us on the matter prepared. Ask 29 ROBERT B.' EITEN Him to develop the ~ubject for us. Ask Him to let us know His mind on the subject. It is really surprising how many new angles and lights He sometimes suggests. It is,. besides, a very reposeful prayer, to say nothing of its being very simple and affective. Balthasar Alvarez, who directed St. Teresa and who, according to the latter, was more advanced in prayer than" she, thus describes what we have been trying to say: "To p~ay is to raise our heart to God; to communicate with Him familiarly, though with great respect, regarding ail our affairs; to confide in Him more than a child confidesin h;s mother, however good she may be; to offer Him all that we possess, all that we hope for, without any reserve; to open our heart to Him, and pour it out, as it were, before Him: to speak to Him of our labours, of Our sins, of our desires, our projects, and all that occupies our mind; finally, to seek in Him our consolation and our repose, as one friend with another, in whom he has full confidence" (Life of Ft. Bal-tbazar Alvarez, vol. 1, p. 175). The burden of this entire article has been to show ways and means of quickly disposing, ourselves" to reach simpli-fied affective prayer as well as to grow in it. Still, we must be on our guard against outrunning grace With the result " that we are like a boy in a class .beyond his intellectual years. We must avoid either extreme, the tendency to go too slowly and the impulse to jump too fast from ordinary meditation tO affective prayer: or from affective prayer to simplified affective prayer. A. Good Book for March For reading daring the month of March, we s~ggest The Man Nearest to Christ, by F. L. Filas, S.J.' It provides interesting and valuable material on St. doseph. Published by Bruce, Milwaukee. Price: $2.50. Some Th6ugh! s on t:he I-Ioly Family. Francis L.Filas, S.3. OWING to limitations of space meditation manuals usually present only tWO or three points for medita-tion on the hidden life of the Holy Family and do not enter on the. subject at greater length. Yet since the richness and utility of this meditation call for more ~letailed treatment, we shall bring together in this article the ideas ordinarily proposed and at the same time shall endeavor to .suggest several new avenues of thought. Above all else, meditation on the Holy Family finds its u~efulness in its direct, many-sided application to the reli-gious life. The religious life is essentially a hidden and obscure life, in which the interior efforts God alone sees (and not necessarily outward results) are the hallmark of success. It has its long periods of difficult preparation such as the postulancy, the novitiate, and years of Study--years tbat,:may appear utterly useless at the moment. At certain times temptations to discouragement arise because of a lack of tangib!e results. For the inspiration to adyance stead-fastly amid all such circumstances there is no antidote or tonic better than the example of the hidden life of 3esus, Mary, and 3oseph. Perhaps' we db not suflicientJy associate the hidden life of Christ with the life of the Holy Family: yet .the one is .actually a part of the other, as Leo XIII wrote: ".In the( veneration of the HolyFamily the faithful rightly under-stand that they are reverencing the mystery Of the hidden life which Christ led together With His virgin mother and 31 FRANCIS L. FILA8 Review for Religious St. Joseph."* It is from this that the meditation derives so much of its richness." Then, too, it offers healthy variety. Whatever con-sideration we select can be projected against any of six or" seven aspects, according as we feel inclined at the moment. We can look at the relations of Jesus to Mary or Joseph; of Mary to Jesus or Joseph: of Joseph to Jesus or Mary: or ,finally, at the union of these three h61iest of. persons as the "earthly trinity." This opportunity of co.ntemplating the same truth from different angles is of great psychologi-cal value, for the mind quickly becomes fatigued if its atten-tion is focused uriswervingly on only one facet of a given subject. The meditation falls into two salient divisions,: the fact of the hidden life of the Holy Family, and the multiple lessons,it teaches. Its Gospel. text is, of course, that of St. ,Luke (2:51, 52),_"And He went down with them and came to Nazareth, and was subje~t to them; and His mother kept all these things carefully .in her heart. And Jesus advanced in wisdom an~ age and grace before God and men." The Fact Jesus Christmthe Second Person of the Blessed Trin-ity, who took to Himself human nature--whose mission was the redemption of mankind by means of suffering and a p.ainful deathmwho came to teach mankind the difficult law of brotherly love--to found a Church that would last for all time as the only .certain road to salvati0nmwho would draw men to embrace a moral code of self-denial and even suffering for the love of God. W.ith this tremendous task before Him Jesus spent ten *,Further information on the nature and history of the devotion to the Holy Family is contained in the author's article in REVIEW FOR RELIGIOUS, January 15, 1944. 32 danuarg, 1945 THOUGHT8 ON THE HOLY FAMILY times as much of His life in obscurity as in His p.ublic aposa tolate--because it was the will ,of His Father in heaven. Only two personswere Hi~ intimate and c6nstant com-panions during this period Mary and Joseph. Mary--the Mother; of God-God's choices~ handi- Wi~rk among mere creatures--who lived with Jesus'in the intimacy of mother With son--in obscurity because He willed it--the second Eve, .united with Him in His.work of redemption as the first Eve was united with Adam in the ' first sin. Joseph--the only man who ever received the virginal conjugal 10ve of Mary and the filial, submission'of Jesus--- truly the'virginal husband of the Mother of God and the virginal f0ster-i~ather of the Son of God--buried in obscurity because. Jesus willed it--and realizing perhaps that this obscurity must be continued in the life of the Churcl"i for more than a thousand years, lest the iecogni-tion of the foster-father hinder the recognition of Christ's divinity and Mary's virginity. The Holy Family--a true family supported by Jbseph its head--mothered by the perfect mother--preparing the Lamb for the sacrificemthe Child and Son in this .family like to us in all things, sin alone excepted. - The Lesions Obedience and use of authority: Jesus with His divine wisdom often knows a "better way,'"but does He refuse to obey Mary and Jbseph? .--Mary has the unsurpassed holi-ness and dignity that befit the Mother of God,, but is. she any.less submissive to her husband and head of the fam-ily?-- How,great must be theworth of Joseph, to be put in charge of Jesus and Mary, as the representative on earth of the Eternal Father!--See how prudently Joseph usds his authority, recognizing that its source rests in no intrinsic 33 FRANCIS L. FILAS Review for Religious superiority or. merit of his own~ but.on the will of God! The value ot: labor and ot: works ot: charity: Jesus works for Mary and Joseph diligently, in a spiri.t of coop-eration, and with a willingness to take up any task assigned . Him.---Mary and Joseph work for Jesus; was ever labor done more perfectly "all for Jesus" ?--If a cup .of water offered in Christ's name is to receive its reward, what must be the merit of these two great souls directly employed in Christ's personal' service.~ Yet even this their pri.vilege is not all-exclus.ive, for we can always remember that what we do for the least of Christ's brethren, we do to Christ-- in imitation of Mary and Joseph. Life of obscurity: The actual fact is that for thirty years Christ. hid Himself from the public view. For our. instruction and for the .success of His own future miiaistry. Christ shows the need of conformity to God's will even if it means givingoup the externalworks of the apostolate.--If God wishes to accomplish great work for souls through our efforts, the or~e essential condition is that~ we be conformed to His will,, united to Hini.--Then, too, there is only one soul over which we have .direct power, and that is our own. All othets~we can help or guide only indirectly, :for God with His grace does the work, using us as instruments.---!f our life is obscure according to God's will (we may be spending months and years in preparation for the active apostolate, .or on the other hand our time of labor may be cut short by sickness or old'age) ', we should not fret because of the apparent uselessness of our efforts. They are highly meritorious for ourselves and fo~ others precisely because they are done according to God's will.-~They can be far more selfless than prayers united with an exterior action in which we have Succeeded and semi-deliberately take the credit for ourselves.---We lose 0nly self-love in God-willed bbscurity. 34 THOUGHT~ ON THE HOLY FAMILY If We are spending Ourselves in a public apostolate such as the hospital Or classroom, our interior life ever remains hidden and obscure, knownonly to the Father from Whom we derivethe strength and inspiration to labor in His sdrv~ ice, and from whom Will come the reward that is Himself. ¯ ---To imitate the hidden life that Christ led, we look.to the two persons who followed Him most. closely, Mary and ~Joseph. Cbarit~l: desus, the perfect Son; Mary,. the perfect wife-arid mother; Joseph, the perfect husband and father: need more be said to describe the bond ~of lord that existed at Nazareth, our ideal to imitate? Pra~let': At Nazareth we see the value of the contem-plative apostolate, as well as the background of prayer that is so essential in. supporting and making fruitful the works o'f the mixed apostolate.--Our novitiate, our annual retreat, monthly recollection, daily meditation,' and exa-mens, are all so many times when we "go down to Naza-retl'i" to" pray.m"Whoever wants a master to teach him how to pray, let him take St. doseph for. his guide, and he will not lose his way" (St, Teresa of Avila).--Mary is the mediatrix of all graces, whose prayer God can never refuse, who a~ St. Luke says (2:52), pondered "all these things carefully:in her heart."--Jesus here at Nazareth is pre-paring Himself bypraying during a period ten times as long as His public life--and even in His public life and Passion He prayed before anal during every, action, To pray is to raise, the mind and heart to God, to put oneself consdously in God's presence. Mar~r and: Joseph were ever in the bodily presence of Jesus; can we doubt that the house at Nazareth was a house of prayer?-,--We marvel at thii privilege of Mary and Joseph; do we appr.edat.e and utilize to the full ~our.privilege of b,eing in the b.odily pres-ence of Jesus in the Blessed Sacrament? FRANCIS L. FILAS ¯ Farnil~ virtues: If the.Holy Family is the patron of the Christian family, it is no less the exemplar for all families of religious. We have the love and concord that existed at Nazareth to show us how we should live our religious fam-ily life.--:-' In imitating the family virtues that were exempli, fled at Nazareth, we may well offer our own efforts ~n con-junction with those of Jesus, Mary, and. Joseph, begging God to protect and bless the families of our Church and ¯ riation. - Triple,Colloquy/: with Joseph, Mary, and desus--"By :.Joseph we are led to Mary, and by Mary to Jesus" (Bene-dict XV).--No one, save Jesus, ever loved Mary more than did Joseph: his greatness comes from his union With her" .and Jesus--can there be a greater proponent of devotion to Mary?:--No human person ever loved Jesus more than did Mary; can there be a. surer way of coming to the Son than through the Mother? '--"Jesus, ' Mary, Joseph, be with us now and at the hour of our deathV'- ¯Books Received (From O~tober 20: to December ~0) THE BRUCE PUBLISHING CO., Milwaukee. War Is My "Parish. By Dorothy Fremont Grant. $2.25. A Realistic Phi-losopby. By K.'F. Reinhardt, Ph. D. "$2.75. The Man Nearest to Christ. By the Regerend F~ L. Filas, S.J. $2.50. THE NEWMAN BOOKSHOP, Westminster, Md. ' " With the Help of Thy Grace. By the Reverend John V. Matthews. S.J. S.T.D., Mag. Agg. (Pont. Greg. Uniw). $1.50. Our Lady of Fatlmm B~ the Most. Reverend Finbar Ryan, O.P. $1.25. SHEED ~ WfiRD, New York. Secrets of the Saints. By Henri Gheon.$3.1~0. 8peaMng, of How to Pray. By Mary Perkins. $2.75. GEORGE GILL ~ SONS, LTD., London. A Heroine of the Mission Field. By Dom. Romanus Rios. O.S.B. $1.00. ST. PAUL'S PRIORY, Keyport, New Jersey. Symbols of ChriSt. Volume I: The Old Testament. By the Reverend Damasus Winzen, O.S.B. $1;00~ 36 "l'he ,D~ily I::~min~:ion of Conscience James A. Kleist, S.J. RELIGIOUS are accustomed.to make a"dai'ly examina-tion of conscience. ' In some communities.the rule pre-scribes two such examinations: one at noon, the other ifi the evening. The time allowed for the exercise varies in different institutes, but nevor, so far as I know, exceeds fir-teen. minutes. It is not.to my present purpose to stress the imp0rtanc¢ of this spiritual exercise, beyond saying that i~ is intended, not only tO cleanse the. soul from blemishes con-tracted during the part of the day which it covers, but also to pave the way for a definite improvement of the whole-tone 0f one's spiritual 1ire. My immediate purpose is to enlarge upon a partic,ula.r method of conducting this inquiry into the state of one's soul. The fifteen minutes at our disposal pass sw!ftly, and they are either fruitfully spent or frittered away without results. To avoid iuch loss of time, it is well to have a definite method, for example, that recommended by St. Ig-natius in the Spiritual Exercises, "The method for making the general ¢xamen,:' says. th~ saint,. ~'has five points in it. The first po, int is to give thanks to God our Lord for the benefits received." Itl was a stroke of genius for the saint to advise opening the unpleasant business of examining our conscience with an act of thanks- .giving to God, the. Supreme Judge, who is either to. ratify or to. reject, our findings. We. are to thank "God our Lord." God is infinite in all. His perfections. He is holy, almighty, immense, everlasting:, just, sovereign in every respect. He is; 37 JAMES A. KLEIST Re~ieu~ [or Religious moreover, supremely happy. And yet, He created the worId, and u.s, who live in the world. He willed to be "our Lord." Vainly ~hall we try to~ understand fully God's reasons'for creating. What we do know for certain is that He wished to share His happiness with other beings, with finite creatures. To enable us to reach this end lie has endowed us with marvellous faculties, both of body and of soul. Moreover, He so directed the oursd of events fro.m the beginning that the wOrld might almost seem tO be cre-ated for ea'ch one Of us ihdividually. The psalms cannot 'say enotigh of His Providence, which looks after the tiniest details of our lives. When mankind failed to cooperate with H~s original beneficent designs, even then He was not turned aside: He sent His Only-begotten Son into the world to restore us to grace. Besides these.general ble~sings,.each one of us can tell of special graces showered upon him. No 'need of going into details; but we must not overlook the .blessings received on the particular day when the examen is made. : ' Thus .far our minds have been busy with'a rapid survey ~of God's g00dne~s toward~us. But wehave'not yet corn- .plied with St. Ignatius's first point. We have not yet ¯ ~'~halnk~d. God our ILord.'~. Ev!denfly, we must do more than m e 'r e'l y , r e h e a r s ~ o u r B e n e f a c t o r ' s k in d l y ' d '~eds. The next and altogether necessary st~p, then, is to find ~¢ords :a~Pr0tSriate to the praise of God our LOrd. This is the problem of the first point. Imight solve it by saying that each one is be~t qualified to find words to express his thanks. Or I might suggest the use of the¯psalms,those great store-houses of devout aspirations. But ~just now I prefer to recommend the use of' the ¯Roman Missal, especially the Ordinary of the Mass, for .fitting expressions of gratitude. Many prayers Of the Mass have beer~ in Use for fifteen hundred years, or even more: Itsword~ tome to us laden Januar[l, i945 DAILY EXAMINATION OF (:ONSCIENC~ with" an unction which nothing else can rival, except, of course, the words ~)f Holy V~.rit. A further advantage is that, if~we cull our ejaculations from the Mass, we feel, our-selves in communion, with the whole Church. V~re speak not merely as individuals, .but as God's "holy people." This is an important point, as we shall see presently. To begin with, we ,may repeatthe Church's doxology: "Glory be to the F~ther, and to the Son, and to the H01y Spirit." Again, we may recite the tuneful opening of the Preface: "T~uly fitting it is and just, truly right and wholesome for the soul, that we.should, in every place and. time, give thanks to Thee, 0 I-I~ly Lord, Omnipotent Father, Eternal God." Then there are the Urgent declara-' tions of the Gloria: ."~re.p.raise Thee! "~xr~bless Thee! "~re adore Thee! :V~re glorify Thee! ~re give Thee thanks for Thy great glory!" Again,-we may turn tO our Blessed .Lord in phrticular, and say the beautiful, ending of that song of' the angels: "ThOu alone art holy; Thou alone art Lord; Thou alone' art Most High, 0 Jesus Christ, together with the Holy Spirit, in the glory of God the Father." A well-known text from St. [~aul's epistle to the [~hilippians occurs in several Introits: "In the name of Jesus every knee shall bend, of beings in heaven, of beings on earth, of beings in the world below; and every tongue shall confess, to the Father's glory, that Jesus Christ is Lord." Again, there is-not a priest but feels a touch of solemnity ,when he says at the "little elevation": "Through;Him, and with Him, and in Him, all/2onor and glory/ redounds to Thee, O God the .Father Almighty, in the unity of the Holy Spirit." In our examination of conscience, why not make the priest's words our own?. W~ thus conclude the first of the five points. Wh~t counts is not so much a multiplicity of prayers as a :deep-felt desire to pour out our thanks to God for.all the benefits 39 JAME~ A. KLEI8T Re~ieu~ for Religious received. The prayers suggested ~above will be helpful, unless we have still better ones suited to our individual temperament. I said a while ago that it was important ifor us to feel ourselves in communion" with th~ whole Church whenever we pray. It is signHcanr that her prayers are ~couched in the plural number. Are there not millions and millions of men and women who breathe God's air and have their daily bread from God, but never have a word of thanks for Him? ]~riefly, then: while the mind takes a rapid view of God's blessings, the heart is .constantly and devoutly engaged in prayer., "The second point," says St. Ignatius, "'is to ask grace to knov~" our sins and cast them out." How well the saint understood the paramount place which di~rine grace holds in the sanctification of ~e soul! "Without me you can do nothing," our Lord had said. We cannot know our failings in their true light, and rid ourselves of them, withou~ help ~rom God. Gettihg rid of inordinate habits is much like casting out the devil, and this, a~ the apostles found, out on a certain occasion,, is no child's play. The grace we ask is twofold: to cure the blindness of mind which refuses to recognize sin, and to rouse the sluggish will to form strong resolutions. Our problem now is how ~o secure this divine assist-ance. ~,Ve must pray for it. "vVe may, perhaps, begin with a prayer to Mary Immaculate, whose mind was flooded. with light, and whose will was untouched even by the faintest weakness. We shall of course,, recall the Church's official prayers for light and strength, the vigorous Veni Sancte Spir~rus and the.collect for the Sunday of Pentecost. The.Sequence, in particular, will yield a number of power~ ful pleas for help, especially the two stanzas in which each verse begins with an urgent imperative.~. "Wash, water, Januarg, 19415 DAILY EXAMINATION OF CONSCIENCE heal; bend, warm, direct"--all expressions that stress the difficulty the soul experiences in the process of driving out sin. But here, as elsewhere in this examination of conscience, - I would recommend that we go through this point with an eye to the future. We may ask the grace to know and expel sin., not only here and now for the purposes of this examen, but also. to secure help for the future, as, for example, by asking the twofold grace for our next weekly confession. This practice, faithfully adhered to, will raise our estima- .tion of the Sacrament of Penance, and, no doubt, make its reception more profitable. Again, there is but one step in thought from the weekly confession to that last ~f all con-fessions which we hope to make when we arrive on the threshold of eternity. Our death is in the hands of a mer-ciful God: it may be sudden, if He so decides, but we pray' that it may not be unprovided. This long-range prepara-tion for it will win us special light' and special strength in the momentwhen'we shall welcome them most. It is then that we shall wish to know all our "innumerable sins and offences and negligences" and to repent of them so genuinetg that our entrance into "the Holy of Holies" may, if pos-sible,, be instantaneous. And here, too, we may be apostolic in our prayer and ask the twofold grace for the thousands, that shall die this day. Are they prepared? Or are they ' unprepared? We shudder to think of it. Many live so lightheartedly as hardly ever to think of God.~ We can assist them in the hour of their greatest need. I repeat what I said in the first point: what is v~anted is. not a multiplicity of prayers, the depths of which we do not sound, but rather one or two sincere aspirations that set our hearts aflame. We are "now ready for the third point, the scrutiny. Here we are: defendant, prosecutor, witness, judge, all in 41 JAMES A. KLEIST Reuietu f6r Religious one. "The.third.point," says St. Ignatius, ;'will be to ask account of our soul from the time at which we rose tO the present examen, hour by hour, or period by periodl and first .as to thoughts, then as to words, and finally as to acts." Thoughts,. words and deeds are. the material on which to base the final verdict. Of th'e five points this is the only one into which prayer as such does not enter. It is a Cold-blooded examination conducted by the understanding, illumined, of course, by the light of the Holy Spirit for which we prayed in the sec-ond point. Among the "thoughts" we include motives, those hidden springs of action which make an individual's seemingly plain, monotonous life so ~colorfui in the sight of God. Further detail is unnecessary: We know the ten commandments, we know the precepts of the Church, we kno~¢ the rules of our order. We recall the persons .w.ith whom we were dealing earlier in the day, and the work or task we were expected to perform. That is all. The minutes allowed for the examination'are brief, and we must proceed to its most important part. "The fourth point," 'says St. Ignatius,, "will be to ask pardon of God our Lo~d for the faults committed." Contrition is sorrow for sin,, and sorrow has a sting in it. St. Ignatius has two significant words for it, "shame"-and "confusion.''~ But while the realization of the numerous'lapses in the past (I ¯ say "the past" designedly, for we may wish to include in. .every act of contrition the sins committed from the dawn of reason onward-) is painful ~o a soul that loves God, yet sorrow for them must not be depressing. True Christian contrition is hopeful, and hop~ is not unmingled with joy. Even the Church on Holy Saturday, after the night of sin has passed away and the true Light of the world has risen, cries' out: "'0 felix ci~Ipat."' Adam's fault was a "happy" one in the sense that it has brought "us " a Redeemer.so 42 danuar~ o 1945 DAILY EXAMINATION OF CONSCIENCE good, so great." So in" our own case; our sorrow for sin, if genuine, will be a source of blessings. Every sin of the past will be a stimulus to greater fervor in the service of God. This, surely, is reason enough, even if there were 'no others, to make our contrition as perfect as we can. The devil, who rejoiced in. our faults, ~s thus utterly routed. In going through this fourth point, we should remem-ber that there is a distinction between perfect and imperfect contrition, the former based on the love of God, the latter on supernatural, though inferior, m6tives. Furthermgre, every sin presents many. aspects. It is "heinous," says St. Ignatius, "even' if it were not forbidden." It forms the , strongest possible contrast to the infinite holiness of God. It is also an offence.against the divine lawgiver who forbids sin as an infringement of His commandments. It is ingrati-tude toward'our divine Benefactor, whose blessings we recalled in the first point. To deplore our faults more e~- caciou'sly, we may also remember that, in committing them, We seemed to make so little of all that Christ our Lord did and suffered for us. Thoughts like these will furnish numerous motives for making a heartfelt act of contrition. As to the words in which to clothe our act of contrition, the Church supplies us with numerous well-tried patterns. There is, first of all, the act of contrition so familiar to us from childhood. Then, again, we may find something suited to our state of mind in the psalm, called the Miserere. But here, again, I would stlggest that we closely adhere to the Ordinary of the Mass. It is.not without significance . that the priest at the foot of the altar, in preparing for the Holy Sacrifice, spends so great an amount of time in asking God's pardon. The Conliteor invites Heaven to witness our contrition, and thereby increases our sense of shame. Again, have we ever tried to utilize the urgent appeals for divine'mercy in the versicles and responses directly follow- 43 JAMES A. KLEIST Reoieu~ [or Religious , ing the Conl:iteor? "May Almighty Go~] have mercy on us, forgive our sins, and bring .us to ere}hal life. May the Almighty and Merciful Lord grant us pardon, absolution, and remission of our sins. Turn to us, 0 Lord, and give us file: and Thy people shall rejoice in Thee." (Note by the way, how the Church couples "joy" with the act of con-trition. Sin is not forgiven except through the infusion or an increase of "life,"' tha/is, sanctifying grace.) Ascending the altar Steps, the priest says the beautiful Aut:er a nobis:. "Take away from us our sins, we beg, O Lord, that by Thy grace we may enter the Holy of Holies with minds that have been purified." In the Oramus te he calls upon the saints for their intercession: "We implore Thee, O Lord, by the merits of Thy saints whose relics are upon our altars. graciously to forgive all our sins." Th~ need of contrition for sin is so vividly present to the mind of the Church that expressions of it appear again in later parts of the Mass, as, for example, at the offering of~the bread, when the" priest asks pardon "for my innumerable sins, offences, and negli-gences." Again, a little later: "In humble frame of mind and with a crushed heart we beg to be received by Thee, O .Lord." ¯ The last reference to sinin the Mas.~ occurs in the Placeat, the ver~ last prayer in thi~ Mass. Th.ese prayers are all apt expressions of contrition that We 'may use in the examination of conscience. Fr. Meschler says:. "Our sorrow for sin should be as perfect and sincere as we can make' it " A further warning by the same writer is also jn place here: "It is of importance td spend most of the time (that is, during the dxame.n) on the act of contrition and on the constructive part of the exercise. To rembve ~the dust from a piece of furniture w~ do not pick up particle after particle. One good sweep of the duster will do the woik in a momimt. The effect of deep-felt sorrow fo~: sin and a firm purpose0f amendment 44 January, 1945 DAILY EXAMiNA'~ION Ol= CONSCIENCE is much the same. One more remark before we pass on. As Ghrist our Lord took.upon Himself the whole burden of the world's load of sin', and made Himself a pe¢¢otum, that is, a sin, a repre, sentafive of the whole sinful race, so we may, in imi-tation of Christ, take the world's sins~upon ourselves and include, in our act of contrition, a will to make reparation forthe sins of all men. In the general examination of conscience, by the way, St. Ignatius says nothing about corporal penances or acts of mortification which, one may undertake as a natural and spontaneous fruit of contrition. But we know from his life that he was one of the world's great penitents; and besides, from occasional remarks in the Spiritual Exercises, it is clear that he approves of this pbacfice. There is one more point to consider, the constructive part of the examination of conscience. After tearing down the whole or part of a building, it is necessary to build up again. "The fifth point," says St. Ignatius, "is to propose amendment with God's .grace."-Again we notice the saint's awareness of the fact, that divine grace plays an indispen-sable part in the work of sanctification. "The resolution," says Fr. Meschler, "should be.firm and. strong. ¥~re should foresee 'the ordinary occasions of our faults and take preo caution agaifist them." Here, as elsewhere in this examination, the Missal is a trustworthy guide. I would call attention tO two prayers in the Canon of the Mass which seem to me well suited to ask the help of God in laying a solid foundation for the future. There is first the Supptices te rogamus, in which we pray that our sacrifice (which in our own case should mean-all ~the efforts we wish to make to reform our lives) may be presented,, by the hands of the Angel, to God's majesty "in order that we may.be filled more and 45 JAMES A. [~LEIST , Review for Religious ¯ more with every celestial grace and benediction.~' Then I suggest the Libera nos, which comes directly after the Pater~ noster and ends in this consoling prayer: "Graciously shed peace upon our darts, in order, that, aided by the wealth of Thy mercy, we may ever be free from sin and secure from eyeful disturbance." Here the Outlook is upon the rest of our days which we hope to spend in this vale of tears. "Gra-ciously shed peace upon our aa~ls. Once more I wish to point out that these prayers of the Church are phrased in the plural number,, so that, in saying them, we actually include the interests of our fellow men. HoWever good a prayer may be, it is still better for an addi-tional touch of Christian charity,.and since charity begins at homel we are praying for our fellow religious, thosel in particular, who live in the same community with us. With them our lot is cast by the arrangement of our superiors, and it is essential tha~ we live in harmony and give edifica-tion. When. defects are noticed, human nature is prone to ~riticize, to judge rhshly, to harm more than to help. All such unlovely traits of character may be effec.tively stifled ¯ by a hearty prayer for the supposed offender. Nor would khe examination of conscience be quite complete if we did hot resolve to mend such ways of our own as we know from experience to be irritating to those with whom we live. ,St. Ighatius Wants us to close the examination with ~in Our Father. After all, the Lord's Prayer contains every-thin. g we need for a devout life. I must conclude. The daily examination of conscience is a recognized practice in religious institution~. It is of vi~al importance for the spiritual well-being of the entire community, and should, therefore, be made, to borrow a ¯ phrase from St. Ignatius, "with all~ diligence in the Lord." Unless our heart is in it, it becomes a matter of routine ~vhich leaves us just where we ~were before we began. -46 danuar~l, 1945 DA!LY EXAMINATION OF CONSCIENCE An examination well made prepares the soul 'for the various indulgences, plenary or partial, which one may ¯ wish to gain that particular day. It is essential to St. Ignatius's method to go through all the five points as often as the examen'is made. But it would "be contrary to his mind'to give the same amount of time, say, three minutes, to each of the points. °On Easterday, for example, it would seem natural to draw out the time for the giving of thanks, while on Good Friday the soul is, perhaps, more attuned to sorrow for sin. St. Ignatius believed in methods, but had no ,use for soulless rigidity in the use of them. , The pattern here set forth links the examination with the Roman Missal and thus centers our attention arofmd the one great act Of worship, the Mass: There are, of course~, other ways,, of conducting this inquiry. I once listened to a talk in which the instructor linked St. Ignatius's five points with the Five Wounds of our Blessed Savior. The saints are ingenious in devising methods of prayer that suit their personal preferences and, at the same time, yield notable results. A decided advantage of the method here proposed is, I think, that it lays stress on actual prayer. The complaint has been made that "some religious giv~ more time, in their devotions, to the play of the intellect than they give .to the Will." After all, prayer is the daily bread of a religious. I,shall close, therefore, with the admonition of St. Paul: "Be assiduous in prayer." Holy Hour for C6nvers;ons Father Albert A. Murray, C.S.P., has m~de a simple, striking arrangement of prayers for use during a Hol!i Hour for Cont~e~:dons. The Paulist Fathers will supply the 'booklets, free of charge, to religious communities that wish to establish this apostolic devotion. Write to: The Paulist Fathers. 911 South Wabash Ave-nue. Chicago 5. Illinois. 47 Decisions'orr I-Ioly .July 21, 1944: The Sacred Cbngregation of the Holy Office pub-lished a decree in whicl~ it declared that the system of mitigated mil-ler~ arianism cannot be taught safely. His Holifiess, Pius XII, approve~l and confirmed this answer and o~dered it to be published. In its decree the Holy Office defines mitigated millenarianism as that system "which teaches that Christ the Lord will come before the final judgment, either before or after the resurrection of many of the just, for the purpose of reigning visibly here upon this earth." May 20. 1944: In an audience granted to the Cardinal Major Peni-tentiary, His Holiness, Pius XII,in reply to the .request of' many "priests, granted to those who, in the adversities of this life lift up a trusting heart to God and with pious mind and contrite heart recite the words: "Thy will be done," t14e following indulgences: (1) 50 days each time; (2) a plenary indulgence to be g;iined under the usual conditions, after having devoutly recited the aspiration every day for a month. Promulgated in a decree of the Sacred Peniten-tiary, dated July 10, 1944, , January 24, 1944: In an audience granted to the Secretary of the Sacred .Congregation of Religious, His Holiness, Pius XII, approved with his apostolic authority, the erection and constitution of a special commission within the said Sacred Cdngregation to assist it in ful-filling the duties entrusted to it by canon 251. This new commis-sion, tO be made up of learned and experienced men, will handle all questions and matters in any way pertaining to the religious and clerical training of aspirants, novices, and junior members of every-religious institute, and of societies living in common without vows. It will also handle questions pertaining to their literary, scientific and practical training. The following will be especially entrusted to the Commission: (a) to define and outline the cardinal principles and p~uliar charac-teristics which should guide the education and ~training of religious; (b) to keep a watchful eye on the ordinations of supdriors and chapters regarding matters pertaining to education and training, as well as to inspect and examine carefully the reports furriished on these subjects by superiors and apostolic visitors. 48 Should We Baptize Dying Adults? Gerald Kelly, S.J: 44~ATHER, why do priest~ differ so much on the qu~s- I~ .tion of baptizing unconsc!ous dying people?" The speaker was a zealous nurse. I suspected what she meant, but I preferred to reply the Irish way: ",Just what do you mean, 'differ so much' "Well, during my trainingthe priest who taught us religio.n advised us always to give conditional baptism, to unconscious dying people, ~nless we were surethey.-were already:baptized. But our hospital chaplain insists that it is wrong to baptize people unless they have given some kind of sign that they want to be baptized. This is a.pretty serious matter, it seems to me. We nurses frequently have to attend patients who. were brought into the hospital unconscious.and who die without regaining consciousness. Sometimes we don'~ know anything, about their religious beliefs. It might be that they want baptism and that they .need it, but.they can't express themselves. Are we to stand by and let them lose their souls when we might do the :one thing necessary to save them?" That nurse rather completely outlined a difti~:ulty not infrequently encountered by those who care for the sick. .Priests differ on a point of seemingly supreme importance. Some say, "Baptize": and some say, "Don't dare baptize": and the result is confusion, even distress, on the part of the Sisters, Brothers, and nurses. In slightly varying form, this question has been often presented to me. -I have given answers and explanations to the.individuals presenting the qtiestion; but it has occurred 49 GERALD KELLY. Reoie'w for Religious to me'that, since a large number of our readers are engaged in caring for the sick, it might.be well to give them the back-ground for this diversity of opinion among priests regarding the baptism of unconscious dying people. The ques'tion, of course,, concerns dyingadults. No chaplain, I know,' would tell a nurse that she ~hould never bapfze an unbaptized .dying baby. ¯ Dying infants who are not certainly baptized, are always to be baptized unless their baptism wouid bring harm to the Church--something which is quite improbable. But the question of baptizing dying adults has certain complications, both theoretically and practically; and a difference of opinion regarding some casesis almost inevitable. The Church law concerning the baptism of adults is contained in canon 752. The thrde parts of this c~an0n. 'cover three distinct cases: (1) The baptism of adults.who are not' in danger of death; (2) the.baptism of adults.who ¯ "are, in danger of death, but conscious; and (3) the baptism o°f adults who are in danger of death and already uncon-scious. Since our present discussion coficerns the baptism ¯ of the dying, the first part of the canon is not strictly per-tinent. However, for the sake of ~:ompleteness and clarity, [ believe it advisable to give 0a brief commentary on the entire canon. NoDanger of D~ath The first part of canon 752 prescribes that adults who are not in dangerof death are not tO be baptized unless they expressly desire it. Moreover, before they are baptized they are to be given complete catechetical instructions and are to be warned to make an act of contrition for their sins. Such are the' regulations for what we may'term the 6rdin~rycases: that is, the'.preparation and baptism of con-verts who ard nol~ in danger of death. .The reasbn for the January, 1945 "SHOULD WE BAPTIZE DYING ADULTS? first prescription is obvious. Everyone who has reac~ed the agi~ of reason must decide for himself whether bewishes, to receive baptism; God does not force his gifts on anyone. Hence, in the case of ail but infants, a: requisite for valid baptism is the w(lffngness of thesubject. And of course, the ministel of l~he sacrament should know of this willing-ness before he baptizes. The need of complete instruction in this case is also evident. The convert is being prepared to lead a Catholic life, and one can hardly lead such a lifd iif he knows only the few truths of Faith that are necessary for salvation. Finally', the act Of- contrition is necessary, because even bap-tism cannot wipe away his persorial sins unless he iepefits of them. We need not delay further on thi~ p.art of the canon. - A priest would be the one to confer baptism in these ordi-nary cases, and he would know. the requisites of law and should see that they are fulfilled. I might add, however, for the benefit of those religious who may be called on occa-sionally to instruct converts, that it is very important to teach them how to go to confession. The knowledge .will be an immense help tO them after their conversion. Dying, but Conscious The second partof the canon deals with the case of a person who is in danger of .death,but still conscious and in possession of his faculties. In this case there is no change with regard to the requisiti~ intention and act of contrition. The person, is not to be baptized unless he wishes it; and. if he isbaptized, he is to be cautioned to make an act of contrition for his sins. With regard to the instruction, there must be some modification. The complete instruction of a convert-takes sever~il weeks, or even several months, depending on the GERALD KELLY Review for Religious convert's capacity and on ~the frequency and durdtionof the instructions. Evidently such complete instruction is im-possible, when death is imminent. The canon recognizes this and indicates the minimum essentials of instruction to be given in these urgent ~ases: namely a sufficient explana-tion of the principal truths of the Catholic Faith so that the sick person can give some assent' to these truths and pro-fess his willingness to live up to the obligations.imposedby the Christian religion (in case he should recover). The principal truths of our Faith, belief in which is ' necessary for salvation, are four: the existence of one God, the.fact that God rewards the good and punishes the wick-. ed, the mystery of the Blessed Trinity, and the mystery of the Incarnation. These truths ar,e. aptly expressed in simple acts of faith by Monsignor Markham in the prayers he. has composed for the assistance of. dying non,Carbolics. "I believe, iri oneGod, I believe that God rewards the good and punishes the Wicked. I believe that in God there are three divine Persons--God the Father, God the Son, and God the Holy. Ghost. I believe .that God the Son became Man, without ceasing to be God. I believe that He is my Lord and My Saviour, the Redeemer of the human race, that He died on the Cross for the salvation of all men, that He died also for me." Such isonebrief statement of the four truths tha~every-one must believe in order to be. certain of saving his soul. If at all possibl~, something should be said about each of the truths so that 'the dying person can make his act of faith ¯ ~n all of them. This can generally be done in a few min-utes; hence there is usuaIly no great difficulty in at least out-lining the truths. In the rare cases in which all "four truths ' cannot bementioned, we should, at least help the patient m~ke an act of faith in the first two truths: namely, in the e~istence of one Godand in the fact that God rewards the 52 danuar~t, 194"5 SHOULD WE BAPTIZE DYING" ADULTS? good and punishes the wicked. It is probable, though by no means certain, that faith in these two truths is sufficient for salvation; ahd that probability can be'acted upon when further instruction is impossible. In assisting dying non-Catholics we should not place ,too much confidence in the mere words,. "I believe." In Catholic doctrine the words' "faith" and "believe'.' have technical meanings. When we say we believe, we meah we accept a truth, not because we see it' or understand it, but because God revealed ~t. in other words, we take God's word for it. It is important for us to bear this in mind and to impress this point on the dying non-Catholic, because many of them have v.ery vague notions Of "faith" and "be-lief." Monsignor Markham's card, after giving the acts of faith cited above, adds this brief prayer: "I believe, on God's authority, everything that He has taught and re-v. ealed." If a nurse is using this card, these words would give the opportunity for a brief explanation of the true meaning of faith. Father William Bowdern, S.d., in his pamphlet, The Catholic Nurse and the Dyin'9, suggests that the nurse ex-plain the meaning of faith and the truths necessary to be believed in the. following simple manner: "You believe that there is a very good and loving God, don't you? You know that He could not tell a lie or teach us anything wrong. Hetold us some tlSings about Himself, and because He only tells the truth, you and I believe what He has told us. We take His word for it, don't we? He told us that there is only one God and three divine persons: the Father, the Son, and the Holy Ghost. And He said that the Son ~ame down on earth and took on Himself our hu-man nature, and then died on the' cross to save us, ~because He loved us so much. And He told us that He wants us all to be happy with Him forever in heaven when we die. 53 GERALD KELLY ¯ minist,ered unconditionally."~ . : ".* .: ~ Dging, bht Unconscious Reoieto [or Religious And He told us that the only ones who will not be with Him in heaven are those who insis.t on going to bell where they wills u"f f e r~ and never see Him. We believe these thir~gs because God told us," don't we? The fof~goiiag are ways ,9f helping 'the d~inigperson make th'e necessary acts of fhith. Every nurse ought to have some s,mple, eleafly-planfied way o~ doing .th~s? ,Having helped the patient m~k~ th~ acts of faith, ~h~ ~shbuld then help him to make the other pr~ers,particularlY the act of contrition. M0nsi~fi~r Mhr~am's card is'also a great aid to this, as it contains, be~des the ~cts of faith: also brief acts,of hope~ charity, and'c~n~rition. - What we have said thus far pertains to the preparatton 0f a dyi.ng person for baptism. Tfiis is equivalent to saying that '@e are ~repa~igg him for admtss~oh into t~e C~iholic Church; hence the canofi caa~ions u~ t~.have ~e~atient ex-press a wilhngn~ss to observe tb~* ~recepts "of~the Christian rehg~on. ~h~s db~s fi~t ~an 'tSat~we 'have to &codnt all thesd precepts ifi d~tail: but wh:en~e ar~" d~aling ~with a con-scio~ person and~there ,s ~me We should~ at least be sure that he wants to.keep thCe o m "mandmen.ts of God and live ~p to thebbligatio~s that the Church impos(s on him. - he~xpresses't~s wflhng~ess,be is tb be baptized Without oe~ay. ~ne canon supposes that the oapt~sm~wm oe con-ferred while the recipient ~s sm~ onscious, i~ tbis'i~ possible. H~w4ver, should he ~o~e" ~o~scious~ess~ bef6re receiving the sacrament, bu~ after havin~ requ~s~e~"i°t, ~:sho61~ be ad- The third part of Canon 752 gives us.some-practical rules about dying adults who are either wholly or partially-unconscious. Such persons are to be bapti'~'ed'd~3ndi~ionally if, before°becoming uncbnscious, they"gave Some l~robable 54 , Januac~/o 1945 :, ~. SHOULD WE BAPTIZE DYING~ADULTS?. sign that they wanted baptism, or if, in their present state (when-partially unconscious) they give.a probable indica-tion that they wish to be baptized. The baptism is admin-istered c0nditionally--the condition being: "If you wish to.be baptized." Later,~ if the subject recovers and mani-fests a clear desire to be baptized,, he is tO be re-baptized conditionally (".if Y0u.are not baptized:7.), because it'.is not certain, that the first, conditional baptismis valid. Such are the prescriptions of the canon. In. themselves, these prescriptions are clear.and admit of ~no controversy. However, with regard to one .point there is evidently room for differences of opinion. I.refer to the interpretation Of the words. "a probable, sign that be wishes to be baptized." Theologians can and do dispute .over what. constitutes a wish to be baptized, and also over what constitutes a mani-festation of such a. wish. Because of this possibility of differencesof opinion, it may be.well for us to consider some of the cases likely to arise. - - Mr. X belongs to no particular religion: but his wi~e is .a Catholic and his children areCatholics. He.has never said openly that he intended to join~thi~ Catholic Churcki, l~ut he has manifested such general good will that those who know .himfeel rather confident that he had .~'leanings". in that direction. Cases like this are not infrequent. One who is assisting at X's deathbed has good reason to conclude" "It is probable that this man intended to join the Catholic Church before his death." Evidently, an intention to join the Catholic Church incl.ukles an intention.to receive bap-tism; hence we have here a probable .sign of the will to be baptized. I doubt if any one would question the.fact that such a person should be given, conditional baptism if be -were.unconscious and dying. . . Mr. ~Y presents a somewhat different case. He has never manifested ~hat he wanted to be a Catholic, but he has 55 GEliD KELLY Reoie~o for Religious shown a disposition to be a '~Christian," ~l~at is, to belong to One of the sects that profess Christianity. In other words he has given some indication that he Wants to belong to "Christ's religion,." whatever that is. Actually, of course, thi~re is only one true Church of Christ.- A person may be mistaken as to which is the' true ohe: but, if he does want to belong to Christ's Church, he also wants baptism, because our Lord made baptis.m the sacrament of entry into His Church, Hence, anyone who has given an indication that he .wants to be a Christian should be c0nd!tionally baptized when he is unconscious and dying, unless it is ce'r-tain that he is already validly baptized. Mr. Z presents a still different and. more difficult dase: He belongs to. no Christian bod~,; but he has been a "good man," in the sense that he wanted to do the right .thing, or at least he has manifested' that he was sorry for all his sins and: that he wanted to do what was necessary to save his soul. This, of course, is a much more ger~eral disposition than that of X or Y. And the question arises: can such a. disposition, for example, sorrow for sins and desire to do what is necessary for salvation, be construed, as a wish~ to receive baptism, or is something more definite d~mafided? Theologians do. not agree in 'their answer to, the question. Many hold that this dispositi0n~ is entirely too general: others consider that it implicitly includes the' wish to receive baptism, because baptism is one' of1 the ordinary means, of salvation instituted by God. Because of the controversy ~just mentioned:, .we cannot say .with certainty, that a man who has indicated that he wants to do everything necessary tO save his, souli has tl~e requisite intention for baptism. But we can say, at least because of the authorities behind: the opinion,, that it is ¯ p.robable ~that such a, person, wishes to be baptized; hence we are justified in conferring conditional baptism when the 56 January/, 1945 SHOULD WE BAPTIZE DYING ADULTS? man is in danger of death and unconscidus. ~. The foregoing .brief .comments exhaust the .provi-sions of canon 752. The canon says nothing directly about thecase proposed by fhe nurse at the beginning of this article" namely, about the unconscious pearson about whom we know nothing. From the silence of the Code, ,and from the severe tenor of cert~iin decisions of theHoly See that are used as the foundation for canon 752, many theologians argue that the Church forbids the baptism, even conditional, of a dying unconscious person unless he has given some posit!ve sign that he wishes to be baptized. In other words, according to these theologians, canon 752 tells us not merely everything that we should do,. but also everything that we rnag do, Some authors convey the. impression that this severe opinion is the only tenable opinion in the matter. Very likely the reh.son why the.chaplain referred to by the nurse a(the beginning of this article insisted that unknown, unconscious dying persons may not be baptized, even con-ditionally, is that he had not heard of another tenable opinion. ' Yet there is another, opinion, an. opinion held as prac-tically probable by such theologians as Bucceroni, Cappello, Da, vis, Genicot, Iorio; Lehmkuhl, Piscetta, Sabett~i, Ver-meersch, and Wouters. I. realize, of course, that a list of names like this may be "so much Greek" to nurses and hos-pital Sisters and Brothers; yet to the priest wh~ is conver-sant with books of Moral Theology the list should be highlY significant. Some, if not all, of these men are cer-tainly among the outstanding moralist~ of the present cen, tury. We may safely say that the opinion they sponsor as probable in the present matter may be followed unless some further decision of the Holy See makes it clear that the opi.nion is to be.rejected. 57 GERALD KELLY Review ~or Religiotts In the opinion of the authors just cited--an opinion often referred to as the "lenient" opinionmwe are°justified in conferring conditional baptism on the unknown and unconscious dying adult. The authors admit that their opinion seems less in conformity with the decrees of the Holy See than the severe opinion; but they deny that these decrees make the other side certain. To sum Up the mate~:ial treated.in this article. In 6rdi-nary cases of conversion, when there is no urgent necessity for baptism, thd sacrament is not to be conferred unless the subject expressly asks for it and until he is prepared for the sacrament by complete catechetical instruction. And, in order that the ~acrament be certainly fruitful, he is to be warned to repent of his sin~. In urgent cases, in which even those who are not priests may confer the sacrament, it suffices to help the dying per-son make the essential act of faith and a sindere act of con-trition. The supposition here, of course, is that the sub-ject wishes to be baptized and is willing to live up to the precepts of God and the Church, should he recover. As for unconscious persons, we have treated three dis-tinct cases. First; those who certainly wanted baptism before lapsing into unconsciousness are~ to be baptized unconditionally. Secondly, those who gave some probable sign that they wished to be :baptized are to be baptized con-ditionally. And finally--in the case proposed by the nurse --if nothi~ag is known about the person, the nurse is justi-fied in conferring conditional baptism if she wishes.to do so; but because of the strong opinion against it, she is not strictl} obliged to do so. As Father Sabetti would say: "If she does nothing, I do not reprimand her; but if she confers conditional baptism,. I. praise her." In other words, the nurse may make her ow6 the opinion of Father Ver-meersch, who, after having examined all the arguments of 58 January. 1945 SHOULD WE BAPTIZE DYING ADULTS? the severe side, concluded that: "If scandal is avoided, one may confer conditional baptism on any unconscious, dyi~.g adult who is not known to be already baptized." As for myself, I believe that this same Father Vermeersch expressed what seems to be a Catholic instinct when he said: "I could not resign myself to permit a single soul to be lost that might have been saved by my ministrations." Father Vermeersch's words could ~ell be taken as an ideal by all who minister to the dying. The wolds are applicable, not merely to the case of giving conditional baptism to unknown, unconscious persons,, but also and even especially to the preparation of conscious patient~ for death. After all, the baptism of unknown and unconscious persons is of very dubious efficacy, as even the staunchest defenders of the practice will admit. It is the seizing Of a last plank of hope, the use of a last desperate remedy. But "when a patient is conscious, no matter what his religion, the nurse accomplishes results that abe definitely fruitful, even to.a high degree, by encouraging.him to devout acts of faith, hope, chaiity, and contrition. In the case of non- Catholics, in particular, the nurse's spiritual assistance may be badly needed, .because very often they have no one to help them prepare for their meeting with our Lord. For this reason, I again recommend the splendid work of the Apostolate to Assist Dying Non-Catholic.~.1 1For further information about the Apostolate to Assist Dyin~ Non'Catholics,' see REVIEW FOR RELIGIOUS,. I, p. 338; or write for sample brochure and prayer cards to one of the following addresses: (a) Rt. Rev. R. J. Markham, S.T.D., Comptora Road, Hartwell, Cincinnati ! 5, Ohio. (b) Sisters of the Poor of St. Francis, St. Clare Convent, Hartwell, Cincinnati 15, Ohio. (e) Sister M. Carmelita0 R.S.M., Cdnvent of Merclr, 1409 Freemarl Avenue, Cincinnati 14, Ohio. Ques ions and Answers I ¯ Our (ionsfitufion~ prescribe a half hour of' private spiritual reading. Is that requisite fulfilled when we have reading in common and one person. delegated to do so reads for the duration of half an hour? Yes, the common performance of.an act will always sat.isfy the obligation of the coristitutions requiring the private performance, of such an act. Thus on special occasions, such as feast days, or on the day of m6n.thly recollection, it may be desirable to have some special reading appropriate for the feast or monthly recoll~ctibn. Sin~e such. reading may not be available for all because c~f the lack of°books, the reading held in common would satisfy .the obligation of private spir-itual reading¯ The question, might be rai~ed whether the superior could oblige the Sisters to have, rea.ding .in common when the Constitutions requi,re private reading. We think that this might be done occa-sionally, as indicated above, but not habitually. If the superior d~sired to have some. particular book read for the community because of its spedai spiritual value, she might invite the Sisters to attend the common reading of that book over a period of time, but she could not strictly oblige them to be present at the common reading. In s6me cbmmfinifies the Sisters wffh temporary vows are referred to as "professed novices," Does this imply that they may be classed with and mingle with the n6v;ces rather than ~;th" the perpetually professed Sisters? The.t~rm "professed novices" is a misnomer. If they. are pro-fessed they. are not novices, and if they. are novices they are not pro-fessed religious. The custom of having the religious professed of temporary vows remain in a class by themselves, and of giving them special additional training in the stiiritual life, is most praiseworthy, though not required byCanon Law. A better name for them is that of "junior professed" whereby they are distinguished from the "sen-ior professed," that is, those religious who have taken their perpetual VOWS. The Codeof Canon Law is meticulous in its u~e of the terms 60 QUESTIONS AND ANSWERS "novice". arid "professed religious," and' this use should he re'rained in order to°avoid many misunderstandings. ~ The answer to our question is given in canon ~640 § 1 which tells us that "the novitiate shall be, as far as possible, "separated from that part of the house inhabited by the professed religious, so that, Withbut a'special cause and the permiSsion of the superior or of the master, the novices ma~, not have comm,unication with the professed religious, nor these latter with the novices." The canon makes no distinction between religious whb have taken temporary vows, and those who have maiie p~ofession of perpetual, vows, as it frequently does in other cases. Hence we can only conclude that the. professed of temporary vows are included in °th~ prohibition. What is the mean;nq of the statement in a recent issue of the Review " (111, 371)that the Epistle to the Hebrews may be the work of another writer than Paul~ at least ;n part? It means that the literary form of theEpistle may be the world of ¯ someone other than Paul. Catl~olic critics are permitted to hold this view, with deference, of course, to any further decision of the Church. For further explanation confer the introduction to the Westminster Version of the Epistle to the' Hebrews, or sde the Commentary on the Ne'w Testamerit prepared by the (American) Catholic Biblical Association. Our constitutions prescribe our makincj the Stations of the Cross ;n common every Friday. Do we ejaln any indulgences, if the congregation, which consists of some thirty S;sters~ remains ;n the pews and the superior alone proceeds from station to stati6n? Although this question was answered in Volume I, page 424 of REVIEW FOR RELIGIOUS, we shall give here the substance of that answer for the benefit Of tbosd who may not have that volume. On February 27, 1901, the Sacred Congregation of Indulgences granted to the Marist Brothers the favor whereby they could gain the indul-gences of the Way of the Cross if only one person (for example, a Brother of the community) made the round of the stations, the rest of the community remaining in their places. The condition laid down in this grant was that there was a lack of space in the community 61 QUESTIONS AND ANSWERS chapel for hll the religious to move from station tO station. On May .7°, 1902, this same privilege was extended to the chapels Of all reli-gious ~vomen, under the same ~onditions. Is it being "more ~athollc than the Church" to keep the. Lenten fast, if the blshop.has dispensed from the obligation of fasti~g"for'the duration"? The dispensation takes away the obligation imposed by the gen-eral law of the Church: and even those who are able to fast and who would normally be obliged to do. so are exempted. The dispensa-tion does not affect obligations imposed bn religious, by their rule, and it does not change the. fact that fasting is a good penance when prac-ticed accor.ding to the norms'of prudence. Fasting, even "during the duration," is very much in tune with the spirit of the Church¯ The Ldnten liturgy is full of references to fasting. Would it be incorrect to have flowers on the altar during the Benedic-tions of the Blessed Sacrament which occur from Passion Sunday to Easter~t The prescriptions of the~ rubrics forbidding the placing of flowers on the altar during penitential seasons, apply only when the Mass or o~ice of the season is said. Even then flowers are allowed on the altar by way of exception on the occasion of the First Communion Of children: and in honor of St. Joseph during the month of Ma~ch (S.R.C., d. 3448 ad XI). Hence it seems reasonable to allow them during the Benedictions of the Blessed Sacrament which occur during Passiontide. Could you suggegt, through the pages of the Review, a book of medi-tations suitable for boys in a'mlno~ seminary? We r, egret our inability to suggest such a book of meditations, and request our readers whohave knowledge of such a book or' books ¯ to communicate it to us sO that we may publish it in this column. 62 Book Reviews DO I REALLY BELIEVE? Meditations on the Aposfl.es' Creed. By the ,Reverend Henri Lebon, S.M. Translated from the French by the Reverend Peter Resch, S.M. The Abbey P~ress, St. Melnrad, Ind. $2.25. This book of meditations should receive an enthusiastic welcome, especially from religious. It consists of ~ s~ries of seventy-four medi-tations based entirely on the articles of the Apostles' Creed. The theme, of. co.urse, is not new; many meditations have been based on. the Creed. But this series is possessed of a unique spirit. It is the~ spirit of the Founder of the Society of Mary, the venerable Father Chaminade. Father Lebon.has captured this spirit hnd edited it. ¯ Father Chaminai:le, in his work of catechising and training young religious, found himself constantly stressing faith as the bed-rock of all Christian per.fecti0n. Indeed he was convinced that defection from religious vocation could be traced to a lack "of lively faith. So he found it exceedingly~ profitable to base many medita-tions on the Apostles' Creed. The book follows faithfully the traditional form'of preludes, division of matter fok thought, followed by examen, affections, and resolutions. However, into that form the author succeeds in weaving a wealth of apt illustrations from personal experience. The Holy Fathers speak too from e;cery page. And there are constant quota-tions from both the Old and New Testaments. ---W. J. O;SHAUGHNESSY, S.J. LENT: A Liturglc.al Commentary on the Lessons and Gospels. "By the Reverend Conrad Pepler, O.P. Pp.x -I- 406. B. Herder Book Co., St. Louis, 1944. $4.00. ¯ This bodk of very serious Lenten reflections has an advantage for religious communities in that the daily portion offered is .of greater length, closer to fifteen minutes, than the sparse outline contained in most manuals. A further merit is that its reflections on penance and the Passion are brought clearly into line with the day's Holy Sacrifice. Undoubtedly every religious, as the sombre impressiveness of Lent looms on his prayer horizon each year, ha~ felt a thirst of soul 63 BOOK REVIEWS Review for Religious .for. a richer understanding of the Le~nten liturgy. How fine it would be if those reflections on sorrow for sin and union with the suffering Christ, which common consent.dictates as the atmbsphere of the Forty Days, might, unfold naturally out of the venerable solemnity of each day's Mass, obviating that unwanted disunity in the morning's stint of prayer! Hence the value of, Father Pepler's achievement. It would be no small injustice to this meditation book to judge it too' ~arrowly in the light of its subtitle, "A LiturgicalCommen-tary." 'The author uses the liturgical text. He wrestles earnestly with it to make it subserve the orderly plan of reflections he has pro-posed to himself as likely to be most profitab!e to the reader:' whereas the task of a commentator is to fol[oto his text, adapt him-self to it, "make all his explanations serve it faithfully. Moreover, Father Pepler is di,tinctly patristic, rather than modern or scientific, in his attitude toward both Scripture and the liturgy. The Jacob incident, like the whole of Scripture, "is not intended to signify itself, for that is some material fact, but a hidden truth which ~is tO be soughtunder the symbolism" (p. 126). Thd author's Augus-tinian emphasis on the "mystical" accommo'dation of Sclipture, though not precisely what we look .for 'in a modern "commentary," " is satisfactorily handled for purposes of devout meditation.': --R. G, NORTH, S,J~ A REALISTIC: PHILOSOPHY. By K. F. Relnhardt, Ph.D. Pp, xli-I- 268~ The Bruce Pdbllshincj Company, Milwaukee, 1944. $2.75.' In this "Science and Culture" book," Dr. K. F. Reinhard~ of Stanford University presents a brief account of Scholastic philos-ophy, and shows how it works into political and economic philos-ophy. Philosophers should read this book to see how their thought furnishes principles of ac'tion most appropriate, to reestablish peace and justice. Those who are working for internationfil order and social justice should read it for its clearand rel.atively simple presen-" tation, of the 0principles through which alone these ends can be achieved. Dr. Reinhardt is well qualified to handle the interrelations be-tween these fields. He has a doctorate in philosophy to give him a solid background in this field; his practic.al experienceas an active member ~of the German Centrist party, as editor and publisher, 64 January, 1945 BOOK REVIEWS qualifies him to speak on polit.ics and economics. Scholastic thought, as.it appeari in this necessarily brief compass, is shown tO be realistic and logical. The author's main effort in the earlier section of the book is to show the realism of the "perennhl philosophy"; .that it ft, in fact, the only true realism, since it alone deals 'with all reality. Philosophy is of course never light reading. Dr. Reinhardt does "well in avoiding technical terminology and Latinism. His vigorous and concrete style carries the educated reader along through pages of closely packed reasdning. Those who are interested in the ploblems which are treated here. but who have felt themselves excltided from the technical literature on the subjects thr6ugh lack of formal training in them, will profitably and gladly read this eminently worth-while book. The book is implemented with a glossary of technical terms and bibliogr~aphy: there is an index.--G. P. KLUBERTANZ, S.J. SPEAKING OF HOW TO PRAY. By Mary Perkins. Pp. xll + 276. Sheed and Ward. New York. 1944. $2.75. Saint Teresa, who loved intelligent persons, would have loved ¯ Mary Perkins, for Mary Perkins is a Very intelligent person. More than that, she. is able to explain what she understands~ in clear and non-technical language. She has written a very sound and valuable book, which should enable any reader to comprehend better" than he did before the meaning of life and the way to live. The title is not very revealing. The book is much more than a disc.ussion of how to pray. It sets forth God's blue print for the universe and for each man, and points out the orie.m~thod of carry-ing out the divine idea. Part I, about a fourth of the book, is ;an amazingly fine syn-thesis of theology, ~given the brief compass allotted to it. God's pur-pose in creating the world, original sin, the Incarnation, the redemp-tion, and the Church are discussed and related in such a way that the whole o.rganism of~Christian revelation, stands forth clearly. The remaining chapters, which make up Part II, describe the life each Christian is called to live in the Church so as to achieve the closest possible union with Christ, and through Christ with God, our ultimate end. This section of the work is extremely practical; it shows us how to utilize the means of: union which Christ offers us in the Church,: especially the Mass, the sacraments, the divine office, 65 BOOK REVIEWS Reuieu~ for Religious and prayer, b6th vocal and mental. The author fully appreciates the wealth of Catholic liturgy, and is in complete sympathy with the objectives of the liturgical movement that has given a renewed impetus to Catholic life in recent decades. Anyone who follows the plan here attractively presented is on the road to sanctity. For this is the.Church's own plan, and the life outlined is the life of the , Church. The book should not be read rapidly. Otherwise a certain unrelieved monotony in the style will pail. A chapter each day, read slowly and reflecti'bel'y, would be ideal. An excessive fondness for capitalization of words which need not, by any. rules or. usage, begin with capital letters, and the d~vice of splitting words into com-ponent elements, such as "will-full," "super-natural," "norm-al," and a host of others, may serve to attract the attention of some readers, but will probably irritate others.--C. VOLEERT, S.d. WITH THE HELP OF THY GRACE. By the. Reverend John V. Mat-thews, S.J., S.T.D., Macj. Acjg. (Pont. Gre9. Univ.). Pp. 114. The Newman Book Shop, Westmlnsfer, Maryland,' 1944. $1.50. This book is, in substance, the treatise On Actual.Grace taught in seminaries. As such it Will be of interest to the student of the-ology, for laymen and for religious. It takes up in turn the meaning of Grace, its source, a few fundamentaldivisions, a definition of Actual Grace, its supernatural character, its nature, necessity and dis-tribution, Grace and freedom of the will. To these questions are added such distinctive chapters as: :'Can Actual Grace be seen or touched? . When may Actual Grace be expected?" . "How great a gift is Actual Grace?" Certain sections of the formal treatise on Actual Grace are omitted. For example, no mention is made of the highly controverted subject of the reconcili~ition of Actual Grace with the freedom of man's will. Discussions of this nature are not considered pertinent to the purpose of the "book. The topic of each chapter is propose~l in the form of a question. The body of the chapters PrOceeds in the catecbetical method of question and answer. To these are appended Scripture quotations in support of the truth proposed. But the book is more than a cate-chism, as some of the questions run through two pages or more. Chapter questions serve as a striking way of approach t'o a truth put in thesis form in theological manuals. They remind one of the very January3, 1945 BOOK REVIEWS effective yet simple problem method of St. Thomas. The primary purpose of this book is to convey to the reader'a fuller knowledge of Actual Grace. 'This is as it ought to be, for appreciation and solid devotion presuppose understanding. ToO little has been said and .written in explanation of Actual Grace. Too much of the little said has left minds without a grasp of basic ideas. To accomplish his aim .the author bends every effort. His insistence throughout is on clarity and ~implicity, even to the deliberate sacri-rice of literary style. But th~ book is not all purely informational. A certain propor-tion of appreciation joine~l to.instruction 'is obtained by the intro~ .duction ~it the end of each chapter, of what is called a "Practice." 'This "Practice," a word used for want Of a better one~ includes fur-ther explanations, applications, comments and exhortations. In them occur such expressions as: "Dear Reader," "which could bettei have been omitted. This book offers no surprises for those who know their Actual Grace. "For others it has both limitations and "advantages. The method adopted by the author limits the richness and power of pres-entation to which Actual Grace, or, for that matter, any doctrinal subject lends itself. On the other hand, the bbok is a simple and unmistakably clear explanationof fundamentals. As such it merits the highest rating. :It can serve as a valuable aid for individual study, for the prepa-ration of sermons and for teaching in High School and College. With its help, many more souls can come. to a fuller knowledge and appre-ciation of Actual Grace.-~L. A. CORESSEL, S.,J. HUMILITY OF HEART. By Father Caietan Mary Da Bergamo, Capuchin. Translated by Herbert Cardifial Vaughan. Pp. 211. The Newman Bookshop, Westminster, Maryland, 1944. $2.50. This book of 153 paragraphs contains "Thoughts and Senti-ments on Humility." Written in Italian by one who led the humble life of a Minor Capuchin, the book made a profound impression On Cardinal.Vaughan who, as we are told in the introduction, "For more than thirty years had known and studied ihat Work and it is scarcely an exaggeration" to say he .had afade ito during the last four-teen years of his life, his constant companion, his vade mecum." To the Cardinal we are indebted for the present excellent translation of Father Cajetan's treatise on humility. BOOK REVIEWS " Reaiew [or Religious The book is divided .into six chapters. The first of these gives us a clear idea of. humility, its necessity, its excellence and its motives and arouses in us a fervent desire to practise it. In the four succeeding chapters we have treatises on apractical examen on the virtue of humility, humility towards God, towards our neighbor, and towards oneself. Finally, there is the chapter "Moral Doctrine on the Vice of. Pride and the best Us~ to be made:of the Practical-Examen." " Each of the 153 .paragraphs furnishes ample matter for one or more meditations. Containing sublime and practical reflections/the book shows Us how to obtain that humility of heart wherein "the soul," as Father Bernard Vaughan, S.J., tells us in his introduction, "will find a sovereign remedy for its many ills, a matchless balm its many wounds, while' a soul-beauty all its.own wilbspring up in

The Mercury May, 1893 ADVERTISEMENTS. TReafting 1Ratiroa6 The "Royal "Route New and Direct Line To and From QETTT5BURQ. Fast, Frequent and Superbly Equipped Train Service Between NEW YORK, PHILADELPHIA, Allentown, Pottsville, Williamsport, Reading, Harrisburg and Interior Pennsylvania Points, with through connections to and from all parts of the Middle States, New England and the West. Visitors to America's Greatest Battlefield can obtain through tickets and baggage checks, via this new and most picturesque route, at all principal stations and ticket offices throughout the country. I. A. SWEIGARD, C. G. HANCOCK, General Manager. Gen. Pass. Agt Barber Sfrop, CHARLES C. SEFTON, PROPRIETOR. BALTIMORE STREET. THE PLACE FOR STUDENTS TO GO. ONLY FIRST-CLASS WORK. /HUgrc at-)d ^Kfc £or]S£r«Vatopy. Chartered 1850, offers Classic, Normal, Music and Art courses for Diploma and Degrees ; comprises three large brick buildings, situated on a beautiful eminence, a lovely campus, library, apparatus, hot and cold mountain water, steam heat, gas light, electric bells, a suite of rooms nicely furnished for every two or three students, music lessons on Pipe Organ, Reed Organ, Piano, Violin, Guitar, Mandolin, Banjo, and Cornet, Lessons in Drawing, Crayoning, Pastel, China and Oil Painting. German and French languages taught and spoken. Special attention paid to Elocution and Voice Culture. Normal course with Diploma for teaching. Strict attention given to Physical, Social, and Religious culture. Kee Mar College is located in a most attractive, refined, and healthful city of 14,000 people. SEND FOR CATALOGUE AND JOURNAL TO Rev. C. L. KEEDY, A. M., M. D., President, Hagerstown, Md. WILLIAM SMALL, DIM BOOK nnunt AND DOOR Mm, 6 WEST MARKET STREET, YORK, PENNA. w. S^SGHRODER, DEALER IN Hats and Caps? VBoots and Sho^s? No. 6 Balto Street, Gettysburg. Spalding's Livery Stable, STRATTON ST., GETTYSBURG, PA. Branch Office, E. S. Faber's Cigar Store. Hacks, Carriages, Wagonettes, Double Teams, Riding Horses, Large Wagons Capable of Holding Sixty Persons at a Time. COMPETENT GUIDES FOR THE BATTLEFIELD. CHAS. J. SPALDING, Proprietor. —^-Jo^y) l'""|l||||||||!||||||||||ll"|||"ll''|i||"'|||||"'i|lll||ll"""|t|l"""l'""|"|l|"""li"IIU11""11"111 (0S§j"*— Gettysburg Carriage Works, CHAS. J. SPALDING, Proprietor. WEST MIDDLE STREET. BUILDER OF oo REPAIRING PROMPTLY DONE. ADVERTISEMENTS. F. D. SCHRIVER, Draper, Importer, • • fl^D Merchant Tailor, 23 Baltimore Street, GETTYSBURG, PA. The College Mercury. Vol. I. Gettysburg, Pa., May, 1893. No. 3. THE COLLEGE MERCURY, Published each month during the college year by the Students of Pennsylvania (Gettysburg) College. STAFF. m ■ Editor: GELLERT ALLEMAN, '93. Associate Editors ; MARION J. KLINE, '93. FRED. H. KNUBEL, '93. PAUL W. ROLLER, '94. JOHN J. BRALLIER,'93. NIELS L. J. GRON, *93. FLAVIUS HILTON, *93. Business Manager; G. FRANK TURNER, '93. Assistant Business Manager : BENJAMIN R. LANTZ, '94. ™ /One volume (ten months), . . . .$1.00 lERMS*t Single copies, 15 Payable in Advance. All Students are requested to hand us matter for publication. The Alumnt and ex-members of the College will favor us by send-ing 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 MERCURY, Gettysburg, Pa. CONTENTS. EDITORIAL, 37 FREEDOM IN GERMAN UNIVERSITIES, 39 MOTHER EARTH 41 ZEROS 41 COLLEGE LOCALS, 42 ALUMNI, 45 FRATERNITY NOTES 50 ATHLETICS, 51 TOWN AND SEMINARY 52 LITERARY SOCIETIES ,.,.,, 54 EDITO-RIAL. AN impetus has been given this year to oratorical contests between colleges, particularly in the East. The Western insti-tutions have had this test of comparison for some time, but in this section, it has fallen into disuse or been superseded by the various field contests. Of late years, the struggle between most colleges have savored more of brawn than brain.' A reaction in favor of the latter has, however, been awakened, and it will be appropriate and beneficial if only to a limited extent the training turns from matter to mind. The intellectual should figure to a larger extent than it does. This is a step in the right direction and would be eminently in keeping with the idea of a school of learning. There is a movement on foot to form a State Inter-Collegiate Oratorical Association, and it is proposed that those colleges which have representatives in the State Athletic Associa-tion be elegible to membership. Here is a fresh field for a display of comparative prowess, and would have something to distinguish it from the exhibition of an ordinary athletic club. The enthusiasm manifested in our col-lege of late in all departments shows the state of affairs to be healthy and is accomplishing many good results. In this new opportunity for a test of strength Gettysburg will meet her sisters in any overtures. What's to be done about it? * * WHEN a mob marched the streets of Paris, a young corporal in charge of a regi-ment held them at bay by a salute of cannister. This was Napoleon, and his method of master-ing the situation was by annihilation. In one of the mining camps of the West a mob of 38 THE COLLEGE MERCURY. lynchers are subdued by a gentleman, alone, unarmed, by the power of personality. With guns pointed at his own breast as well as at the one he was protecting, while from two hundred throats came the ominous slogan, "Lynch him!" the pistols are lowered, the thirst for blood withstood,the crowd conquered, by the simple words uttered with rare presence of mind and nerve, " Boys, you can't have this man." This is Heffefinger, famous for his prowess on the foot-ball field, now a Pay-master on a Northwestern railway. " A new field for the athlete" at first suggests itself. Yet it is but the legitimate field of the true athlete, who is nothing less than a true gen-tleman. The admiration for the ability of this man, confined heretofore, perhaps to the lovers of sport, resolves itself into a more exalted esteem and must be shared by all lovers of true manhood. There is no surprise in the incident. He that in the whirl of a foot-ball game, when the brain seems to lose the faculty of percep-tion, when all the world goes round, when one is conscious of nothing but fists, and arms, and knees, and death-like embraces, and earth itself is no longer a terra finna for one's feet, but leaves him treading on space till it rises to meet him with a thud; he who in such a melee keeps himself in order amid general chaos in a master manner, must in similar cir-cumstances, prove master of the situation. And the circumstances are not unlike. There is also a little to be said in favor of a sport that furnishes opportunities for the culture of such nerve and presence of mind. * * THE musical clubs have taken down the orange and blue and hung black on their car. The decree has gone forth that they will not be allowed to give entertainments, during this term, away from town. The musical ability that has wandered into our midst during the last few years has been carefully fostered until at present the college has among its students an organization of mu-sicians such as it has never before possessed, and one which is the equal of any of the simi-lar college clubs in existence—we make no exception. At the very height of success, the Faculty, by refusing to allow the clubs to make a short trip, have brought on a crisis in things musical. This action has also deprived the college of one of its best advertising me-diums. There is hardly a college in the land that does not realize the advantage to be de-rived from a traveling organization representa-tive of its musical talent. The most serious consideration, however, is as to the future. Under the existing circumstances it is a ques-tion whether the men next year will feel justi-fied in making such extensive preparation to give a series of concerts, as it involves sacri-fices of time and money. Can we afford to lose our place in the ranks of the progressive colleges? * * ONE of the luckiest strokes of fortune that could happen this college would be the en-dowment of a Department of History and Poli-tics. Owing to the present union ofthese depart-ments with that of English literature the work of the professor is hampered on both sides. This combination is a most unnatural and illogi-cal one. Just as reasonable would it be to give the management of the instruction in his-tory and politics to the Greek, or Latin, or German professor. Moreover, an extension of the electives in both English and history is desirable but impracticable, because the pro-fessor is already overworked. We feel confi-dent also that the course in literature and rhetoric for the under-classmen is curtailed not because the Faculty do not realize the import-ance of these subjects, or because the students are crowded for time, but on account of a lack of facilities. The prime reason, however, for this plea is the educational value of history itself. What men think of the world depends on what they know of it, and we dare say most of us know little enough. This, of course, is partly our own fault, but it is also due in great measure- to the lack of adequate instruction in THE COLLEGE MERCURY. 39 history. Whenever any of our liberal-minded friends feel disposed to give Gettysburg Col-lege some thousands of their wealth, let them remember the really urgent need of a separate department of History and Politics in this institution. * * * THIS is the last issue of THE MERCURY that the present staff will control. The societies have elected a new staff and they will have control of the publication for one year. We are pleased to state that THE MERCURY is on a sure financial basis already and we wish to thank all those who have contributed to its success. The many words of commendation which we have received on every hand, both by letter and through the press, have been very encouraging and have aided us. We were tempted to publish some of these but we remained firm in our first decision that THE MERCURY must stand on its own merit. The new staff is as follows: Editor, Julius F. Seebach ; Assistant Editors, Frank Fickin-ger, Sumner R. Miller, Roscoe C. Wright, Henry E. Clare, Alfred S. Cook, Paul W. Roller, and Waldo D. Maynard; Business Manager, Benj. R. Lantz; Assistant Business Manager, Chas. F. Kloss. We bespeak the same consideration for the coming staff that has been shown the retiring members of the board. FREEDOM IN GERMAN UNIVERSITIES. THE hegemony of Germany in all branches of science, without excep-tion, must be recognized by all civilized na-tions. It is a fact that Germany, scientifically, produces more than all the rest of the world." Mon. F. Lot, L'enseignement superieur en France. Ce qu'il est ce qu'il devrait etre, 1892. The wisdom of Germany, it is often sneer-ingly said, is professorial wisdom. Look at England and you will see men like Humphry Davy, Faraday, Mill, Grote, Darwin, Spencer, who have no connection with English institu-tions. In the fatherland, however, the case is different. Nearly all the pioneers of science hold academic chairs, those who do not have at least the right to deliver lectures in the uni-versities. The universities are the seats of science. No wonder that scholars of every tongue come to them, even from the farthest parts of the earth. What is the cause of this prominent position ? It is the freedom which is granted to the students and to the profes-sors. To the German mind students are young men, responsible to themselves, who aspire after science of their own free will. They arrange their own plan of studies as they think best. They have free choice among the teachers of the same subject. It matters not whether these be ordinary or extraordinary (assistant) professors or private docents. At the same time they have perfect freedom to migrate from one university to another, from Ronigsber"' to Zurich, from Gottingen to Gratz. Outside the university there is no con-trol over the conduct of the students so long as they do not come into conflict with the guardians of public order. No civil authority can touch the color-bearing citizen of the re-public of letters. Even if the drawn swords of policemen should meet the naked rapier of the " Burschen," the university authorities are called upon to decide. The " Bursche " stands or falls to his rector. It must be considered fortunate that German students have retained a vivid sense of corporate unions, by which an honorable behavior of the individual is demanded. To Americans this uncontrolled freedom is, no doubt, a subject of astonishment. How can young men be left thus to themselves without the greatest detriment? But it must be remembered that no German is allowed to become a citizen of a university except he has given proof of his ability to use rightly the freedom which is granted to him. He comes from the gymnasium with a logically 40 THE COLLEGE MERCURY. trained judgment, with a sufficient habit of mental exertion, with a tact developed on the best models to discriminate truth from the ap-pearance of truth—right from wrong. Delighted in youthful responsibility, he then devotes himself to the task of striving after the best and noblest which the human race has hitherto been able to attain in knowledge and in speculation. Joyfully he sings : " Hurrah ! Freies Wort lebe ! Hurrah hoch ! Wer die Wahrheit kemiet und saget sie nicht, Der bleibt furwahr ein erbarmlicher Wicht, Frei ist der Bursch !" He is joined in friendly rivalry with a large body of associates of similar aspirations. In mental intercourse with his teachers he learns how to " work the thoughts of independent minds." The German regards his student life as his golden age. With the melancholy tune's: " O alte Burschenherrlichkeit! Wie schnell bist du verschwunden ! Nie kehrst du wieder, goldne Zeit, So froh und ungebunden," he leaves the city of the muses. Since the German students are esteemed as men, whose unfettered conviction is to be gained, and who can no longer be appeased by an appeal to any authority, instruction is given to them only by teachers who have proved their own power of advancing science. No professors are introduced into the faculties who have not the qualifications of an inde-pendent academical teacher. He who desires to give his hearers a perfect conviction of the truth of his principles must know how convic-tion is acquired. He must have worked at the confines of human knowledge, and conquered for it new regions. A teacher who retails views which are foreign to him may be sufficient for those pupils who depend upon authority as the source of their knowledge. To such, however, as require bases for their beliefs, which extend to the very bottom, an opinion which is not based upon independent research, appears of no value. It is only with students who give themselves to the formation of inde-pendent thoughts that the intelligence of the teacher bears any further fruit. But the conviction of the student can only be acquired when freedom of expression is guaranteed to the teacher's own conviction. Liberty of teaching has not always been in-sured in Germany. In times of political and ecclesiastical struggles the ruling parties have often enough allowed themselves to encroach. The political freedom of the new empire has brought a cure for this. There is now no ob-stacle to the discussion of a scientific question in a scientific spirit. When toward the end of 1892 a reactionary party sought to deprive the theologians of the advanced school of their academic chairs, the German nation regarded the movement as an attack upon their sanctu-ary. Liberty of teaching! Freedom alone can cure the errors of freedom and a riper knowledge, the errors of what is unripe. No wonder that the Germans have such a number of young men, the so-called " privatdocenten," who without salary, with insignificant incomes from fees, and with very uncertain prospects of the future, devote themselves to arduous sci-entific work. And how readily the faculties admit young men who at any moment may change from assistants to competitors. Thus it has been seen that the entire organi-zation of the German universities is permeated by respect of free, independent thought. This love of freedom, which is more strongly im-pressed on the Teutons than on their Aryan kindred of the Celtic and Romanic branches, is the main cause of the intellectual supremacy of Germany. But liberty necessarily implies responsibility. The German professors and students are in a responsible position. They have to preserve a noble inheritance not only to their own peo-ple, but also as a model to the wider circles of humanity. They must work for independence of conviction. I say zvork! For indepen-dence of conviction is not the facile assumption THE COLLEGE MERCURY. 41 of untested hypotheses, but can only be ac-quired as the fruit of conscientious inquiry and earnest labor. They must also show that a conviction which they themselves have worked out is a more fruitful germ of fresh insight and a better guide for action than the best inten-tioned guidance by authority. The spirit which overthrew the yoke of the Church of Rome also organized the German universities. Germany, which in the six-teenth century first revolted for the right of free inquiry and gave its witness in blood, is still the van of this fight. Truly to Germany has fallen an exalted historical task. And if the mighty armies of her mighty foe should invade her sacred borders and crush the youth-ful defenders of the united Empire, Germany will still be the conqueror of the world. MOTHER EARTH. Mother Earth is waiting for her children, Wooing them to seek her quiet breast, Offering for their wounds a balmy healing, For their weariness—a dreamless rest. When the sun is riding in the heavens, When the day is shining warm and bright, Then they oft forget the patient mother, Yet she knows they will return at night. Mother Earth is calling to her children, Calling them in every passing breeze, In the mystic murmur of her waters, In the rustling of her forest trees; But the tender music of her whisper Falls unheeded on each deafened ear, For the chinking of her gold and silver Is the sweetest melody they hear. Mother Earth is beckoning to her children, Beckoning from each dancing flower and vine, Fluttering hands from every nodding tree-top, Wave and beckon in the glad sunshine; But her children's eyes are strained with watching For the fluttering of their while-sailed ships, For the laden barge whose longed-for coming Sets the wine of fortune to their lips. Mother Earth, thy children have forgot thee In the bustle of their noisy life, Lost are all thy gentle invitations In the dust and din of noonday strife; But when evening dews are softly falling Then, all bruised and weary from the fray, Heeding late thine oft-repeated summons, One by one they drowsily obey. —M. R. H., '94. ZEROS. IN the great problem of destiny, whether it be that of a race or of a nation—or per-chance of both—we find figures of value and zeros as in the simplest mathematical problem. In scanning the pages of history we find in every problem presented to the race for solu-tion, whether one of sociology or one of national or international importance, men of foresight, men of wisdom, men of individual thought and action—great men—who at a glance have grappled with the questions of the hour, and, by their industry and perseverance, planted on heights far in advance the ensigns of liberty and progress. As we look upon the great march of hu-manity, from the gates of Eden to the nine-teenth century, we see in the vanguard of this mighty host men leading in thought and in action, the light of whose achievements, shin-ing with refulgent splendor, has illumined ever the pathway of nations. In the constellated canopy of history there are stars which far surpass their fellows in brilliancy and splendor. Amid the social darkness of the fifteenth century, when igno-rance and superstition enveloped Europe as with a pall, there shone forth a Calvin and a Luther—bright stars which will continue to shine with an ever-increasing brightness until the dawning of the other day. When the great problem of the Reformation presented itself to mankind for solution all must admit that these men were figures of inestimable value. When the problem of American Indepen-dence was presented to the struggling colonies for solution, we see a Washington, a Jefferson, an Adams, and a Henry, at whose urns we may even to this day rekindle within our 42 THE COLLEGE MERCURY. breasts the slumbering fires of patriotism, and freely imbibe the true spirit of fatherland de-votion. A quarter of a century ago, when the life of the nation hung trembling in the balance, when one of the greatest problems to which a nation has ever been brought face to face was presented to Americans for solution—a pro-blem which cost many a human sacrifice upon the altar of a country's devotion, and for which the sod of many a field was crimson-dyed— there stood forth from the multitude, pre-eminent among all other leaders, the immortal Lincoln, whose life-work can be best summed up in the intertwining of the pine and the pal-metto o'er his tomb. Thus has it been through all history from the beginning. However trivial or mighty in importance the problems have been, we find alongside of the figure's value the zeros. As there are those who of themselves advance, and thus advance our race, so are there those who by their efforts would retard the onward, upward march. We meet on every hand these counteracting, deadening influences. These negative forces are at work in eveiy age. They pull down where others build; they tarry where others progress. Setting themselves up in opposition to every generous impulse, every noble endeavor, and every patriotic movement, as zeros to the left of a significant figure, they decrease the value of all that is noble and good, and depreciate whatever is honorable and upright. But who are zeros ? Well may we ask. In brief, carrying out the original figure, men who are nothing, stand for nothing, have not the courage of their con-victions, without individual value, unstable as water, wavering as the reed in every wind that blows. In this age of constant change, this age in which Church and society are under-going so many transformations, zeros.are not wanted, but men. Men who are not driven hither and thither by every wind of dissension, nor stranded upon the shoals of every new doctrine ; men who can, when these storms arise, let down through the troubled waters the anchor of firmness and stability until it rests secure upon the grand old rock of prin-ciple. These are the men who preserve our government and free institutions, not only in times of civil commotion, but also in the hour of a nation's peril. Many and varied are the problems which are brought before the American people. These problems must be solved, and each American citizen is a factor in their solution. As we look about us, particularly at election time, and see the masses—the body politic of this great Republic—arranged as so many zeros at the dictation of a " party boss," dis-posed of as though they possessed no individual opinions, no individual value, does not this spectacle impress us with a sense of the dan-gers toward which we are drifting ? By using such factors in the solution of our political problems, is it difficult to see what the result will be ? The result of every problem is in proportion to the number of zeros employed in its solution. Bearing this thought in mind, I would plead earnestly for individual thought, individual action, individual merit, individual value and worth. The words of Longfellow come to us with a peculiar aptness, " In the world's broad field of battle, In the bivouac of life, Be not like dumb, driven cattle, Be a hero in the strife." When this becomes a living reality, will America reach the summit of national great-ness. Then might will not make right, and justice will not be handicapped. ROSCOE C. WRIGHT. COLLEGE LOCALS. MARION J. KLINE, Editor. SINCE the last issue of THE MERCURY Dr. Charles Baum, '74, of Philadelphia, has endowed the Baum Sophomore Mathematical Prize with $500. The interest on this amount will be annually given to the Sophomore who THE COLLEGE MERCURY. 43 attains the highest grade in mathematics. THE MERCURY wishes to extend to Dr. Baum the sincere and hearty thanks of the students of his Alma Mater for his kindness. The Philadelphia Press of April 20th con-tains the following item of interest to all friends of our college and the Lutheran Church: " The will of the late Jacob Reddig, of Ship-pensburg, was probated to-day before Register Clark. The public bequests made by the tes-tator are $500 to the Theological Seminary of the General Synod of the Lutheran Church; S500 to the Pennsylvania College at Gettys-burg ; $500 to the Board of Home Missions of the General Synod of the Lutheran Church ; S200 to the Lutheran Board of Church Ex-tension ; $200 to the Education Society of the West Pennsylvania Synod of the same church ; Si00 to the Missionary Institute at Selin's Grove, and $100 to the Tressler Orphans' Home at Loysville." " Mr. R., you should never pick your teeth with a metallic tooth-pick !" Mr. R., of'95.—" I beg your pardon, but it isn't metallic. It is gold." Is that the kind of non-metallic gold you have in New York State ? Prof. H.—" What treaty was made in the year 1842 ?" Mr. O., of '93.—" There was a treaty con-cerning neutral trade made by Washington!' Prof. B.—" What mode is attributo ?" Mr. M., of '96.—"Ablative." Mr. J., of '95, says he is taking vocal lessons in singing. Persevere, Charley, and you will make the glee club. Chappie H., of '95, insists upon it that Adam was in the ark, while Mr. E., of '95, who is famed for his extensive and accurate knowl-edge of the Bible, graciously points out to him his mistake by telling him it was Moses. Mr. K., of '93, is quite an electrician. The other day he was heard to exclaim: " Hello, Rutt; do you have any isolated wire ?" Dr. B.—" What was the number of soldiers who were placed as a guard over Peter in prison ?" Mr. V., of '93.—" There were four quarts— I mean four quarters of soldiers." Bad break, Billy. " What is the subject of your graduating speech ?" one Senior was heard to ask of an-other. " They gave me 3 Es and 5 Ds," was the significant reply. Mr. H., Sr., of '95 (hunting for molybdate solution).—" Doctor, where will I find the elliptic solution?" Mr. B., '93, has a phonogragh. During the Easter vacation he was giving entertainments. One evening he made the following announce-ment : " The next selection is ' The Midnight Fire Alarm,' as played by the U. S. Marine Band. You must listen for the gong and then the alarm will be sounded." Then the phono-graph played " Nearer, My God, to Thee." Mr. B. now puts the title on each roll. Mr. S., '94 (carving pork).—" This beefsteak has the queerest appearance of any beefsteak I ever saw." Put on your glasses, Selly. Mr. R., of '95 (as a six-mule team passes by).—" Well, a six-horse team for such a little load ! New York must certainly have some ' way-back' sections." Mr. A., of'93, to Mr. G, of '93 (with photo-graph of beautiful young girl suspiciously near his lips).—" Stop kissing that photo., G." Mr. G.—" I am not kissing it. I'm blowing the dust off." Mr. B., of '93 (to street-car conductor).— " Please give me a transfer to Heart-iy Street." With a phonograph to occupy his mind and a girl to possess his heart, our friend B. is in a bad way. Mr. H., Sr., of '95, says that there are a large number of Italians digging up the electric rail-road. Dr. S.—" Pants is the abbreviated form of pantaloons, Mr. C." Mr. C, of '07.—" But, Doctor, pants is uni-versally used." " Arthur, I fear we must modify the univer-sality of the usage." Mr. S., of '93, says Gettysburg is a bad place for crows. " One day I saw fifteen dead crows walking along the railroad track." That must have been a remarkable sight. At a "World's Fair Exhibit" contest for amateur photography, Mr. R. A. Warner, for- 44 THE COLLEGE MERCURY. merly of the class of '95, had the compliment paid him as a photographer of having seven of his views selected for exhibition. Among the views was one of" Pennsylvania Hall," Gettys-burg College, and also a bird's-eye view of the campus. THE MERCURY extends congratula-tions. Several years ago the Board of Trustees passed a rule that, beginning with the Class of '93, each class shall be represented in the Com-mencement exercises by ten speakers. These speakers shall be the ten men who shall have attained the highest averages in their studies for the three terms of Junior year and the first two terms of Senior year. This arrangement is much more satisfactory to all concerned than the former rule of having the whole class speak, and its wisdom is exemplified in the case of the present class, which will graduate about 50 men. In accordance with this rule Dean Bikle has made the following announcement of speakers and subjects: Latin Salutatory, John J. Brallier; "Safe-guards of Suffrage," C. Edward Allison; " Man's Use of Natural Forces," William H. Deardoff; "The Roman Element in Modern Law," John G. Dundore; " Socialism and In-dividual Liberty," William J. Geis; "The Gothenburg System," Andrew S. Hain ; " Na-tional Quarantine," William C. Heffner ; "Fa-miliarity with the Best Literature," Frederick H. Knubel; "Literature and Revolution," Edgar Sutherland ; " Valedictory," Marion T. Kline. Another evidence of the progressive spirit of our preparatory department appears in the adoption of a new marking system, viz., ex-emption from examinations to those who se-cure a term-mark above a certain per cent. This system—new to us—has been almost universally adopted by the larger colleges and universities, and has in it much to recommend it to our own institution proper. It' has be-come almost an aphorism that examinations do not measure a student's ability or his honest intellectual acquirements. The new system does away with that practice so hurt-ful in its effects upon the college man. We refer to the " cramming " for examinations. And it encourages instead, honest, faithful work from day to day. We predict for the future classes of our college a better equipped set of men as a result of Professor Klinger's advanced ideas on education as shown in his new methods. The " Class Day" Committee, of the Class of '93, Messrs. Brallier, Guss, Hilton, Knubel, and Kline, have arranged a programme for Class Day, and it has been adopted by the class. The class also selected the gentlemen who have places on the programme. The following is the programme : TUESDAY, JUNE 20TH, 1893. Master of Ceremonies Gellert Alleman 3 l'- M. Ivy Poem, Frank R. Welty Ivy Oration, . John C. Bowers Ivy Song, . Class of '93 6.30 I1. M. Music, Band Address of Welcome, Jerome M. Guss Class Roll, Virgil R. Saylor Music, Band History, G. M. K. Diffenderfer " Bellamy," Charles W. Leitzell Music, Ban(i " Pulswana," William L. Ammon Class Song, Class of'93 John Hay Kuhns, Poet On April 8th, at 11.15 A. M., our President, Dr. H. W. McKnight, set sail from Hoboken, N. J., on the " Kaiser Wilhelm II," of the North German Lloyd line, for a trip to the continent. On Monday, April 17th, a cable-gram, announcing his safe arrival at Gibraltar, was received at Gettysburg. He sails from Gibraltar to Genoa and then will spend one week in the southern part of France. Thence he will visit the principal cities of Italy and pass through Switzerland and Germany. He will then visit Paris and London. He expects to set sail from Southampton, Eng., about June 7th, for New York. He will return on " The Spree," which is due in New York on June 13th. THE MERCURY wishes the Doctor a pleasant time, and trusts that he may return to us en-tirely restored to health and strengthened for many years of usefulness as the honored President of Gettysburg College. Y. M. C. A. NOTES. The College Association was well repre-sented at the recent district convention held in Middletown, Pa., on the 7th, 8th, and 9th of THE COLLEGE MERCURY. 45 April- There were six authorized delegates from the college, and one from the preparatory-association. They seem to have taken active part in the exercises and devotions, and were full of enthusiasm and zeal for the work as they gave their reports at the regular meeting on Thursday evening, April 13th. The meet-in"- of that evening was especially well at-tended, and close attention was paid to the talks delivered by the delegates, who recounted the methods and extent of Y. M. C. A. work in the district. Mr. Malof, a Syrian, a native of Damascus, having been present at the Middletown Con-vention, also addressed the meeting in a very pleasant and interesting manner. We expect good results from the Conference of Y. M. C. A. Presidents from the States of Pennsylvania, New Jersey, and Maryland, to be held at Carlisle, April 27th to 30th inclu-sive. The Presidents of both the college and preparatory associations expect to be present, and also Mr. Marion J. Kline, of the Senior Class, who will present some papers before the Conference. The good influence of the Y. M. C. A. among our boys is very apparent and most encouraging. The leaders appointed have, with but few exceptions, taken charge of the meetings and conducted the devotions in a most acceptable manner. Let all our students identify themselves with this organization and attend all its meet-ings regularly. Then we may expect greater results and richer blessings to ourselves and our institution. ALUMNI. FRED. H. KNUHEL, Editor. MANY a letter of praise and encourage-ment has been received by us from the Alumni; they impel us to more earnest work for the improvement of THE MERCURY. The present staff of editors has decided not to publish any of them, but keep this department purely for the brief mention of interesting bits of news that come under our eye. We are always open for suggestions, notes, and the like. Recently the Literary Societies adopted rules to govern the publication of THE MERCURY. Among; them was one which seeks the election of an editor by the Alumni Asso-ciation, who is to have charge of this depart-ment along with a student. It is impossible for one who is yet in college to do all that should be done; his sources of information arc not sufficient. We hope the Alumni Associa-tion will elect a live man for us at their meet-ing in June. Mr. Frank Fickinger, '94, is the student elected, who will hereafter take care of the Alumni notes. Commencement is approaching fast and every alumnus who possibly can should be here. There ought to be rousing reunions of the classes of '90, '83, '68, and even of '43, though the living members of the last named are few in number. Lack of space prevents us from mentioning the Easter services and accessions of our ministerial graduates. The Lutheran Publication Society has just issued The Distinctive Doctrines and Usages of the General Bodies of the Evangelical Lutheran Church in the United States. The General Synod is represented by Rev. Prof. M. Valentine, D. D., LL D., '50; the General Council by Rev. Prof. H. E. Jacobs, D. D., LL. D., '62; and the United Synod in the South by Rev. E. T. Horn, D. D., '69. The three other divisions of the book are not by Gettysburg men. Seven P. C. men contribute to the April Lutheran Quarterly. Dr. E. Miller, '41, " The Pastor fertile Times ;" Dr. M. Valentine, '50, " Conquerers through Christ;" Dr. E. J. Wolf, '63, "Two Facts as to Inerrancy;" Rev. G F. Behringer, '68, '' Frederick the Wise and the Castle Church at Wittenberg ;" Rev. J. Wag-ner, '71, " The Lutheran Church Doctrines in the Nineteenth Century;" Rev. M. S. Cressman, '75, "The International Lesson System;" Rev. J. Aberly, '88, " The Decennial Confer-ence in India." Rev. Prof. M. Valentine, D. D., LL. D., '50, and Rev. Prof. H. E. Jacobs, D. D., LL. D., '62, have able articles in a recent number of the Lndepcndent on " Denominational Union among Lutherans." '35. A picture of Hon. M. G. Dale appears in the February School Board Journal. He is President of the School Board of Edwards-ville, 111. THE COLLEGE MERCURY. '36. Rev. F. A. Muhlenberg, D. D., Presi-dent of Thiel College, was stricken with paraly-sis, but has recovered and resumed his work. '40. The fifth volume of Lectures on the Gospels and Epistles, by Dr. Seiss, has ap-peared. It is in size and form like the four other volumes. '44. John T. Morris, Esq., has been spend-ing some time in Florida for the benefit of his health. '46. The Sunday-school of St. Matthew's Church, Philadelphia, Pa., Rev. Wm. Baum, D. D., pastor, celebrated its 74th anniversary at Easter. '47. Rev. J. G. Butler, D. D., for so long a time Chaplain of the United States Senate, on account of the change of administration holds that position no longer. '48. In the Philadelphia Press of April 20th appears an able article by Hon. Edw. McPher-son. It is a stricture on Prof. Woodrow Wil-son's article on the relative merits of Bayard and Blaine. It was copied from the Gettys-burg Star and Sentinel. '50. The April Reviezu of Reviews gives an excellent portrait of Dr. Valentine in an illus-trated article by Dr. Barrows on the World's first Parliament of Religions to be held at Chicago next September, of which Parliament Dr. Valentine is a member. On September 12th he will read a paper on " The Harmonies and Diversities in the Theistic Conceptions of the Historic Faiths." '51. On the nomination of Congressman Beltzhoover, '62, Hon. David Wills has been appointed one of the Vice-Presidents of the Congress of Finance of the World's Fair. The congress is to meet about June 19th. He is also a delegate from the Carlisle Presbytery to the General Assembly. '53. Rev. P. Bergstresser resigned his charge, Middletown, Md., and will make his future home in Chicago from May 1st. He has been awarded a prize for a poem written by him. '53. Rev. J. S. Lawson, pastor of the Luth-eran Church in Pittsburgh, East End, has just issued the first number of a periodical, to be known as The Lutheran MontMy, It is to be issued in the interest of the pastors and churches of the Pittsburgh Synod. '53. A large part of Rev. W. F. Ulery's article on the " Intermediate State," that ap-peared in a recent Lutheran Quarterly, was rcpublished in The Thinker, of London. '55. Rev. Prof. Eli Huber, D. D., who occu-pies the chair of Biblical Literature in the Col-lege, has been bereft of his wife, who had been sick for a long time. He has the sympathy of all. '56. The corner-stone of Dr. S. A. Holman's new church in Philadelphia was laid some time ago. H. M. Bickel, D. D., '48, delivered an appropriate address. '57. Prof. H. L. Bauger, D. D., has been chosen one of the Vice-Presidents of the Anti- Gambling Society, and also as a member of the Advisory Board of the World's Congress on Religion at Chicago. '57. Prof. L. A. Gotwald, D. D., has been acquitted of the charges brought against him as a Professor in Wittenberg Theological Seminary, that he was not teaching the type of Lutheranism under which the college was founded. The defense was that he had not violated the obligation he took at his inaugu-tion. The Doctor will preach the sermon on Sunday night of Commencement Week to the students of Newberry College. '57. Dr. C. L. Keedy informs the public that the report stating that he has been negotiating to sell Kee Mar property, at Hagerstown, to the Catholic sisters is incorrect. '58. Rev. E. S. Johnston received a fine gold watch on April 9th from the members of the three churches composing the Stoyestown, Pa., charge. The occasion was his birthday. '61. Rev. J. B. Remensnyder, D. D., pastor of St. James', New York city, is preaching a series of Sunday evening sermons on the "Epiphanies of the Risen Lord." '62. This year's Spectrum, the Junior annual, will contain a historical sketch of Co. A, Twenty-sixth Emergency Regiment, Pennsyl-vania Volunteers, the College company, by Captain F. Klinefelter. '62. C. V. S. Levy, Esq., has been again appointed City Attorney of. Frederick, Md. '62. Rev. J. L Smith, of Christ Lutheran Church, Pittsburgh, was highly complimented THE COLLEGE MERCURY. 47 by the Pittsburgh Journal of April 8th, on his very successful work during his first year's pastorate there. '63. Rev. M. Colver, some weeks ago, preached a special sermon before the Knights of Pythias, on " Faith without Works is Dead." It received high praise both from the Order and the local press. '63. Prof. E. J. Wolf, D. D., is one of the speakers on " Lutheran Day " at the World's Fair next September. '64. The present address of Rev. P. Doerr is Ligonier, Pa. '64. The address of Rev. J. G. Griffith has been temporarily changed from Stella, Neb., to Shannon House, Pawnee City, Neb. '64. Dr. Theo. L. Seip has been appointed by Dr. William T. Harris, United States Com-missioner of Education, as a delegate and honorary Vice-President of the Congress of High Education, at the World's Columbian Exposition, Chicago, which is to convene July 25th, 1893. '65. A cablegram announces the safe arrival of Dr. McKnight and Mr. Scott, at Gibraltar. '68. The Inter-Ocean of Monday, March 13th, devotes a column and a half to a sketch of the history and growth of Grace Lutheran Church under the faithful ministry of Rev. L. M. Heilman. This sketch is followed by a very full outline of the sermon preached the day previous, together with a portrait of Rev. Heilman and an engraving of his church and parsonage. '68. Rev. R. F. McClean, for many years Presbyterian pastor at New Bloomfield, has removed to Carlisle, Pa. '68. Dr. Richard and his wife returned to Gettysburg on Tuesday evening, April nth, from their year's sojourn in Europe. An ac-count of the reception given them will be found among the Seminary Notes. Dr. Richard brings a phototype reproduction of the Codex Vaticanus for the use of the Seminary. '69. Rev. E. T. Horn, D.D., of Charleston, S. C, has been elected to membership in the American Society of Church Histoiy. '70. Rev. A. G. Fesnacht, of York, will erect two houses on West Middle Street, Gettysburg. He was in town recently looking after their erection. '71. Rev. Dr. W. H. Dunbar, of Lebanon, Pa., lectured in Baltimore, at the First Lutheran Church, and for Dr. Parson in Washington. '71. Prof. G. D. Stahley, M. D., Professor of Hygiene and Physical Culture, has been in-vited to become one of the honorary Vice- Presidents of Department Congress of Phy-sical Education at the World's Fair. '71. The salary of Rev. John Wagner, Hazleton, Pa., has been increased from $1,200 to $1,500, and the council voted the same to take effect from his eighteenth anniversary, which occurred on the first of July of last year. '72. St. John's Lutheran Church, Northum-berland, Pa., Rev. A. N. Warner, pastor, bought a parsonage on April 1st, and made the first payment, $600. '73. Rev. S. L. Sieber preached his farewell sermon to his congregation at Lewisburg, Pa., on April 9th. During his three years' pas-torate much has been accomplished. '74. An addition to the Lutheran Chapel, at Hughesville, Pa., Rev. J. A. Wiit, pastor, is planned. Already $3,200 have been secured. '74. Mention is made elsewhere of the gen-erous gift of Charles Baum, M. D. At last the Sophomores have a prize to contend for. '74. The Democrat and Sentinel of Lewis-ton, Pa., has great words of praise for Rev. J. B. Focht. '74. Rev. M. O. T. Sahm has removed to New Millport, Clearfield County, Pa., of which pastorate he has taken charge. '75. Rev. E. G. Hay, Pottsvillc, Pa., was presented by his congregation with an Easter Egg, containing fifty dollars in gold. His successful parish paper, The English Lutheran, is in its seventh year and has a circulation of 700. '75. Rev. E. D. Weigle, of the First Luth-eran Church, Altoona, Pa., was recently pre-sented with a handsome secretary by the young people of his church, the occasion be- 48 THE COLLEGE MERCURY. ing the celebration of his sixth anniversary as pastor. Mr. Weigle will preach the Bac-calaureate before the graduating class of Lutherville Seminary, June 4th. '77. On Easter Sunday a very handsome polished brass lecturn was dedicated in St. Mark's Lutheran Church, Canajoharie, N. Y., Rev. Wm. M. Baum, Jr., pastor. It was pre-sented by one of his members. '77. The address of Rev. R. F. Hassinger is changed from Beaver Springs to Beavertown, Snyder County, Pa. '77. Rev. B. F. Kautz, Millersburg, Pa., has been granted leave of absence for three months to afford him- an opportunity to regain his health, which is somewhat impaired. '77. Rev. F. P. Manhart is starting out with great vigor in his work at Missionary Insti-tute, Selin's Grove. He has issued a number of circulars to pastors and friends of the insti-tution. '77. Rev. W. L. Seabrook has returned from Florida to his church at Abilene, Kansas. His health is fully restored. During his long and severe sickness his congregation has acted nobly toward him. '77. Rev. C. S. Trump and his wife cele-brated the tenth anniversary of their wedding on March 6th. The members of the congre-gation sent a gift of a horse and buggy. Our congratulations and best wishes. '77. Rev. J. J. Young, D. D., now of Rich-mond, Ind., preached trial sermons on April 9th at St. John's Church, New York city. He has received a call from there and will proba-bly accept. '78. Geo. J. Benner, Esq., has been retained as counsel in the Heist murder trial, which will come up before the August court at Gettysburg. '79. Rev. E. Felton, Baltimore, Md., is re-covering from his late illness. He is now in Gettysburg and will remain for a few weeks. '80. Rev. Lindley N. Fleck was installed pastor at Oriole, Pa., on March 12th, by Rev. Prof. Jacob Yutzy, President of the Susque-hanna Synod. '80. Rev. J. A. Metzger recently preached his tenth anniversary sermon as pastor of his first charge. '80. Grace Lutheran Church, Springfield, 111., Rev. M. F. Troxell, pastor, was dedicated on March 19th. Pictures of the church and pastor appear in the Illinois State Register of March 18th. The sermons on the day of dedication were by President Clutz, '69, of Midland; President Dysinger, '78, of Carthage, and Dr. Barnitz, '61, Western Secretary of Home Missions. Mr. Troxell is a representa-tive of the Lutheran Church in the Illinois Church Alliance. '81. Rev. W. P. Swartz was elected Modera-tor of the New Castle Presbytery, which con-vened at Elkton, Md., last month. '82. Rev. H. L. Jacobs has been appointed to the pulpit of the Methodist Church in New Oxford, Pa. '82. Rev. H. H. Weber, General Secretary of the Board of Church Extension, preached a series of inspiring sermons in Bethlehem Tabernacle, Harrisburg, Pa., beginning ' on Palm Sunday, extending nightly through Pas-sion week, and closing on Easter Sunday. '83. Rev. Prof. H. G. Buchler is a member of "The New England Association of Col-leges and Preparatory Schools." '84. Rev. Herman F. Kroh has resigned from the pastorate of St. John's Lutheran Church, Sparrow's Point, Md. He has at present no other charge. His address is 152?. North Wolfe Street, Baltimore. '84. Dr. J. B. McAllister is a delegate from Dauphin Co. to the convention of physicians to be held in New York in June. '84. Rev. L. M. Zimmerman, pastor of Christ Church, Baltimore, has issued the first number of a neat parish paper entitled The Pastor s Indicator. '85. Rev. G. G. M. Brown, pastor of the Union Bridge and Keysville congregations, Maryland, has issued a helpful paper, The Pastor's Anniversary, which contains a sum-mary of the past two years' work, and some spiritually valuable suggestions to his flocl for the future. The suggestions are ones for any Christian. good THE COLLEGE MERCURY. 49 I '85. Rev. E. G. Miller was installed at Eas-tern on April i6th, by Rev. M. Valentine, D. D., LL. D., '50. '86. Rev. J. Elmer Bittle, of the Theological Seminary, has received a call to the Lutheran charge at Braidland, Pa., which he supplied during his last vacation. '86. The Messiah Lutherans of Harrisburg recently voted Rev. Deyoe an increase of $200 in his salary, which he declined in favor of the church's debt. '86. Rev. E. E. Ide has canvassed the western section of Baltimore, and will in the near future organize a prosperous mission. The field is a rich one for an English Lutheran Church. '86. The San Jose, Cal., Report of April 12th publishes an excellent likeness of Rev. V. G. L. Tressler, M. A., in connection with an article on his life and work. His great suc-cess in his church work is lauded and the cause-ascribed, " confidence in ' The Victory of the Faith '." Mr. Tressler is the Lutheran denomi-national Secretary of the State Y. P. S. C. E. '87. Rev. S. E. Bateman is continuing to introduce new ideas in his work at St. Mark's Mission, Hagerstown, Md. He has now a " Literature Table," which is supplied with church papers, periodicals, tracts, etc., for free distribution. '87. Christ Lutheran Church, Harrisburg, Rev. T. L. Grouse, pastor, celebrated its third anniversary at Easter. It was organized with 60 members, and now has 210. '87. The sickness of Rev. Cyrus G. Focht, Centreville, Pa., continues ; he is yet in a very critical condition. '87. The College Forum, the paper of Leba-non Valley College, begins in its March num-ber an excellent article on " Prometheus Bound," by Prof. J. A. M'Dermad, A. M. We await the continuation. '87. Dr. I. Newton Snively has been elected President of the Northwestern Medical Society, Philadelphia, and also Assistant to the Pro-fessor of Nervous Diseases in the Medico- Chirurgical College. '88. Rev. John Aberly, the students' mis- '90. Rev. F. S. Geesey has been elected sionary to India, has issued his circular letter ' pastor of Trinity charge, York Co., and will No. 2, which is addressed to the students of all the Lutheran colleges and seminaries that help to support him. '88. Rev. L. S. Black assumed charge of Christ Church, Gettysburg, on April 9th. The evening following, a reception was ten-dered him in the lecture-room of the church. The local papers of his former charge are sending good words after him. '88. The new chapel of the Church of the Reformation, Baltimore, Rev. D. Frank Gar-land, pastor, will be dedicated on Sunday, May 14th. '88. Rev. Leander Goetz will not go to Evansville, Ind., as reported, but continue in his present charge at Newberry, Pa. '89. The Church of the White Deer, Pa., charge, Rev. R. E. Fetterolf, pastor, burned to the ground on Sunday morning, March 19th. " To rebuild will be a very difficult thing for the present," Mr. Fetterolf says. '89. E. C. Hecht, of Red Lodge, Mont., ex-pects to go to Germany in a year or two to study the Romance languages. '89. Rev. A. M. Heilman, Dallastown, Pa., was surprised by his people recently by the handsome sofa and other things they presented to him on the twenty-seventh anniversary of his birthday. '89. Rev. H. E. Wieand's congregation at Clarion, Pa., have bought the old Methodist church property for $1,250. '89. Rev. H. E. Zimmerman, of the Semi-nary, has accepted a call to Tannersville, Pa. '90. Rev. J. E. Bittle has been called to the charge at Baitland, Pa. '90. Rev. H. C. Bixler has accepted the call to the Manchester (York Co.) charge, and will enter upon his duties about the middle of June. '90. Rev. E. E. Blint has accepted the unanimous call to St. Paul's Church, at Littles-town, Pa. He has been assisting Rev. J. G. Goettman, D. D., of Allegheny, Pa., for the past few weeks. 5o THE COLLEGE MERCURY. enter upon his work about June 15th. He will reside in Spring Grove. '90. Mr. Joseph S. Shapley is a charter member of the Delta Chi fraternity recently organized in the Law School of Dickinson College. F-RATEHNITCj MOTES. JOHN J. BRALLIER, Editor. PHI KAPPA PSI. Bro. A. C. Carty, '96, of Frederick, Md., was initiated April 15th. Bro. G. Frank Turner presided as Secretary at the recent District Council held at Philadel-phia. Bro. Schmucker Duncan, who is attending the Yale School of Philosophy, spent a few days in our midst recently. A symposium during Commencement week is proposed by our chapter. The hearty co-operation of our Alumni is solicited. Among the persons chosen as speakers for Senior Class Day Exercises are Bros. F. R. Welty and J. C. Bowers. The former will write the Ivy Poem and the latter will deliver the Ivy Oration. PHI GAMMA DELTA. Bro. Fickinger, '94, has been elected Alumni Editor on the new MERCURY staff. Bro. Knubel, '93, has been chosen as one of the ten Commencement speakers. Bro. J. W. Richard, D- D., '68, has returned from his extended trip abroad and has again entered upon his duties in the Seminary. Bro. Sanford B. Martin, '90, who spent the first week of the present term with his parents in Gettysburg, Pa., has returned to his studies in Yale Law School. The Pennsylvania State Convention of 0 /' J will meet at the Wyandotte Hotel, South Bethlehem, Pa., May 4th and 5th, under the auspices of the Beta Chi (Lehigh) Chapter. Bro. E. E. Blint, who will graduate from the Seminary in June, has accepted a call to the St. Paul's Lutheran Church, Littlestown, Pa. Bro. Blint will be one of the three speakers from the graduating class at Commencement. Bro. D. F. Garland, '88, surprised us re-cently with a short visit. He is much inter-ested in having the musical clubs come to Baltimore, and says we are sure of success. Bro. Garland's chapel will be dedicated on Sunday, May 14th. Bro. Luther De Yoe, '86, also spent a few days with us. PHI DELTA THETA. Bros. English, '94, and Meisenhelder, '97, were initiated on April 8th. Bro. Chas. Reinewald,, of Emmitsburg, Pa., recently spent a few days in our midst. Bro. Lantz, '94, has been elected Business Manager of THE MERCURY, and Bro. Cook, '95, was chosen as one of the Associate Editors of the same journal. Bro. Brallier, '93, will be one of the ten Com-mencement speakers, and has been assigned the Latin Salutatory. Bro. Leitzell, '93, was also elected one of the speakers for Class Day Exercises. Extensive preparations are being made for the accommodation of" Phi's " at the World's Fair. The Boddie brothers, members of Tenn. Alpha, have offered to fit up a nice, large cor-ner room on second floor of their hotel, the Great Western, corner of Jackson and Frank-lin Streets, Chicago, and donate it to the Fraternity as Phi headquarters. This location is in the heart of the city near the depots, Board of Trade, Grand Pacific Hotel, etc., and the generous offer will be accepted. The June number of The Scroll and a World's Fair " extra " will contain notices of interest to all the Phi men who intend to visit the Fair. ALPHA TAU OMEGA. Bro. James P. Michler,' 97, of Easton, Pa.; was initiated March nth, 1893. THE COLLEGE MERCURY. 51 Bro. W. L. Ammon, '93, will be one of the speakers for Class Day Exercises during Com-mencement week. . / Y recently received information from Bro. ]I. W. Booth, Chairman of A T ii Fraternity Exhibit, that the proposed general Fraternity Exhibit is likely to collapse. A new official catalogue of all members of A T Q will be out in a short time. The direc-tory is under the efficient management of Bros. Booth and Ehle, of Chicago, and will be a book of great interest as a source of infor-mation to all Alpha Taus. The Fraternity Congress of the World's Fair will meet July 19th and 20th in Memorial Art Palace. This will be the greatest Pan- Hellenic reunion ever assembled. The chief and most important event of the meeting will, a joint session of Fraternity Editors. ATHLETICS. PAUL W. KOLLKR, Editor. BASE-BALL promises well, thirty candi-dates or more having applied for the various positions on the team. Captain Geis has the men in hand and gives them an hour and a half of hard practice every evening. The old men are doing very good work, and many new men are showing up finely. Among the new men the most promising are McCartney, '97, Leisenring, '97, Cook, '95, and Hoffman, '95. Many others show decided base-ball talent, which will be developed as the season progresses. The following is the authentic schedule of games as obtained from Manager Turner : Franklin and Marshall, at Gettysburg. Indian School of Carlisle, at " Dickinson, at " Western Maryland, st Westminster. Bucknell, at Gettysburg. Johns Hopkins, at Gettysburg. State College, at " " at State College. Bucknell, at Lewisburg. April 29th, May 6th, May 10th, May 13th. May 20th, May 30th, June 2d, June 9th, June I oth, A return game will be played with F. and M., date not yet fixed. You will notice from the schedule that a great many of the games arc to be played at Gettysburg; that will demand a hearty support of the team by the boys, and let us not fail to give it. The Freshmen class has organized a base-ball team with Mr. Brown as manager. The Sub-freshmen class has also placed a team in the field with McCartney manager and White captain. Some exciting class games can now be looked for. There is no reason why we should not have more class games, they are very often the means of bringing new men to the front. Mr. Chas. Huber, '92, being unable to de-vote his time to the work, has resigned his position as manager of field and track athletics. Mr. W. O. Nicholas, '94, has been elected to fill the vacancy. Manager Nickolas is now ready to receive entries for the spring athletic contest. This contest is preliminary to the annual athletic games held in Philadelphia. The men who make the best showing will be sent to these games as our representa-tives. We are now a member of the State League, and we trust that our men will endeavor to make as good a showing as possible. The candidates for the foot-ball team will practice once every week for the remainder of the term. The work will consist of run-ning, kicking, falling on and catching the ball, and work of that kind. It is very necessary that some work of this kind be done before the fall term, so that we can devote more time in the fall to perfecting the term work. Everybody seems to have caught the tennis fever. There are at present eleven courts about college, and all of them are occupied most of the time. Manager Hoffer has been working hard to make the annual tournament a success. He is now ready to receive entries. 52 THE COLLEGE MERCURY. All who desire to play in the tournament must hand in their names before May 5th. The entrance fee is 25 cents. Prizes will be given as follows : First prize in the singles will be the finest racket Spalding makes. Second prize, a college sash. The first prize in the doubles will be two tournament rackets. Second prize two fine belts. Three booby prizes will also be given. The tournament is to be played during the first part of Commencement week, and is quite an interesting feature of that inter-esting week. No regular work in the gymnasium is re-quired this term, the entire time being devoted to field sports, which demand all the energy one can muster. The athletic field fund is gradually increas-ing. An effort was made during vacation to increase the fund, but the committee has not yet made a report. The following is the Treasurer's statement of moneys received up to date: STATEMENT OF ATHLETIC FIELD FUND. Previous statement, $185 79 From the following, per F. J. Baum : W. J. Miller, 5 00 Joseph Stulb, 5 00 V. L. Conrad, D. D., j 00 Rev. H. B. Bickel, 50 April 21st, 1893. $201 29 E. S. BREIDENISAUGH, Treasurer. Quite a large and appreciative audience listened to the phonographic entertainment given in Brua Chapel on Saturday, April 22d, by Messrs. Bare, '93, and Newcomer, '95, for the benefit of the base-ball team. The enter-tainment was in every way a success, and the snug sum of $20.50 was realized. Many thanks are due the gentlemen for thus helping athletics and at the same time giving the students and citizens of Gettysburg such a treat. TOWN AND SEMITSTVRy. FLAVIUS HILTON, Editor. SEMINARY. ON Friday, April 14th, the Seminary Faculty announced to the Senior class the subjects for their theses. They are: Luther's Catechism, H. C. Bixler; Christian Asceticism, J. E. Bittle; The National Sun-day- Closing of the World's Exhibition, W. J. Bucher ; Catholicity in Mission Work, E. B. Burgess; the Bible in . the Schools, H. H. Fleck; Apostolicum Controversy, F. S. Geesey; the Present State of Higher Criticism, M. F. Good; Inspiration of the Scriptures, O. H. Gruver; the Relation of the Synagogue to the Church, H. L McGill; St. Paul and Women, W. G. Minnick; Phillips Brooks, S. T. Nicholas; Hawaii, H. C. Reller ; Christian Sociology, U. S. G. Rupp ; Fifty Years of Lutheran Foreign Missions, F. S. Schultz ; Duty of a Christian Man, S. A. Shaulis ; Music in Christianity, L. T. Snyder; Ultramontanism, W. J. Wagner. The Faculty have selected as speakers for the Seminary Commencement, Mr. Edward E. Blint (subject not yet assigned), Mr. J. F. W. Kitzmyer, The Preacher as Pastor; and Mr. G. H. Reen, Responsibility of Christianity for Islam. Thursday, April 13th, Dr. Richard made his first appearance in the class-room of the Seminary after a year's absence in the Father-land. The usual rhetorical exercises, on motion of Mr. Pohlmann, were set aside and the Doctor was then assured of the pleasure the students had in seeing him in his accus-tomed place. At the close of the address of welcome, Dr. Richard gave a hearty response and in the course of his remarks, said that Lutheranism was taught at Gettysburg as purely as in any of the German Universities, and that he was proud of the General Synod Church. His remarks touched upon the political, social, and religious state of Germany, but dwelt particularly upon the political. After the Doctor's response, Dr. Wolf and Dr. Hay gave a few reminiscences of travel in Germany. Dr. Valentine consoled those who do not expect to make such a trip by recalling to mind stay-at-homes who have become illus-trious men. Mrs. Richard then told what Germany looked like through a woman's spectacles. Rev. L. S. Black welcomed the Doctor as "one of his old boys." The meeting THE COLLEGE MERCURY. 53 ■adjourned and a general hand-shaking fol- Bowed. A course of ten lectures on Ecclesiastical Architecture will be delivered next year by Dr. Richard. It will treat of the history and development of Roman, Gothic, and Italian ■Architecture. i The Inter-Seminary Missionary Alliance minutes for 1892 contain a very interesting paper, entitled, " The Pastor and the Foreign ! Field," by G. H. Reen, of the Senior class. J. K. Cook will supply, for the summer, at Floyd Court House, Va., and Mr. E. R. [ McCauley, at Blacksburg, Va. The following supplied vacant pulpits April 16th : F. S. Shultz, Morelville, Pa.; S. A. Schaulis, Huntington; M. F. Good, Man-chester, Pa.; O. H. Gruver, Sparrows Point, Md.; W. J. Wagner, Littlestown, Pa.; F. S. Gusey, near Spring Grove, Pa.; Messrs. Dun-lap and Pohlman, at St. James, Gettysburg. And on the 9th, Messrs. Getty and Schantz, at St. James. Rev.S. Stall, editor of The Lutheran Observer, announced that a prize of #10 would be given for the best article on " The Value of a Church Paper." For the second, $5. The treatment of the subject is at the option of the students. Rev. M. Valentine, D. D., installed Rev. E. Miller, at Easton, April 16th. Dr. Richard secured and brought with him a photo-type reproduction of the Codex Vati-canus, the N. T. original in the Vatican Library, Rome. It is attributed by scholars to the middle of the fourth century, and regarded as the most valuable literary treasure of the world, and until within the last few decades not accessible to scholars. The original Codex is written in small capital Greek on parch-ment sheets, 10 by 12 inches, in three columns of 42 lines each to a page. In 1889 100 copies were made, which were quickly picked up by public libraries and a few private in-dividuals. By the aid of a German book-seller in Rome, Dr. Richard was able to get a copy, which cost 200 fr. It is expected the Seminary Libraiy will secure this treasure from Dr. Richard for the use of the students. This, added to our other valuable N. T manu-scripts, exceedingly enhances our facilities for textual criticism. The process made the copies even more legible than the original, and equal to the original for purposes of study. Among his other acquisitions, the Doctor secured Strype's Memorials of Cranmer (1694), and Heylyrts History of the Reformation in Eng-land (1674). TOWN. The congregation of Christ Church held a reception on the evening of April 17th for Pastor Black. Captain Calvin Gilbert has the contract for furnishing the markers and gun-carriages for the position of the regular troops. In the rearrangement of this Judicial Dis-trict it was attempted to join Adams with York and with Cumberland, who in turn opposed the union. It being expedient to separate Adams and Fulton, the only thing left was to make Adams a separate district, and so was reported from committee. This would do away with our associate judges. The Springs Hotel will not be opened this summer. However, large orders for water are daily received, and bottling has commenced. Gettysburg National Bank stock sold recently at $119 (par, $50); the highest price yet reached. Water stock sold at $23.25 (par, $15)- Gettysburg is indulging its passion for arbu-tus this season, and many there be who gayly travel the intervening 10 miles and seek it. Mrs. Walter chaperoned the Clover Club and their guests on their annual pilgrimage in quest, April 19th. Mr. Shantz, an expert botanist, Mr. McCauley, Mr. Frontz, and Mr. R. B. Wolf, all of the Seminary, formed the gentlemen of the party. At the meeting of the Masonic Lodge on the evening of the 17th ult, called for the con-sideration of a market-house and a town hall project, $20,000 worth of stock was taken and a site on West Middle Street, selected on the lots of Ed. McPherson and Mrs. Weaver. An architect was employed to furnish plans. April 17th a crowd of Italians arrived, and were put to work on the bed of the electric road. They commenced near the Peach Orchard. Poles for the trolley have been strewn along the streets. The company has secured the lots on which Wible's Warehouse and adjoining buildings stood for the location of the power-house. The buildings will be re- 54 THE COLLEGE MERCURY. moved immediately. The citizens are contract-ing for electric lights in places of business and private houses. Twelve double-decker cars, each with a trailer, will be put on, giving a capacity for 2,000 passengers per hour. All separate departments of the enterprise are re-quired to be finished by the end of June. ' Mr. Tipton furnished a large assortment of photographs for the Massachusetts and New York exhibits at the World's Fair. It is ex-pected that Pennsylvania and Ohio will engage similar collections. William Lochren, Mr. Cleveland's nominee for Commissioner . of Pensions, visited the battle-field on April 10th. Lawrence Heim and Archibald Mackrell, two of Pittsburgh's representatives at Harris-burg, viewed the field a few days ago. Quartermaster Hiram Hayes and wife, of Wisconsin, were here last week. LITE-RTVRy SOCIETIES. NIELS L. J. GRON, Editor. THE most active society men are now busily engaged in securing new members for their respective society. The members of the sub-freshmen class are the victims against whom the arrows of persuasion and exhorta-tion are aimed. He who desires to rise by stepping on the heads of others will soon be hurled to the ground; the man who wishes to illumine his own society by casting shadows upon his opponents will soon find that his effort has been expended in the wrong direc-tion. If you work for Phrena., do not depreciate Philo., if you are at Philo. then do not fail to give Phrena., at least, her dues. Though there may be some advantage in canvassing new students, explaining and deeply impressing upon them the merits of your so-ciety, yet a much more effective plan would be to see that all of the performances in the society show evidence of diligent preparation and then extend a hearty and cordial invita-tion to new students to attend your sessions. A student who desires to reap all the ad-vantage possible during his four fleeting col-lege years should commence society work at an early period of his course, but before he permits his name to be proposed in either so-ciety he should by all means be sure to visit both, during their regular sessions, at least] once, but better twice. Young men, do not] listen to persuasive tongues nor let your eye I be captivated by richly adorned walls; let the members and their methods of work appeal to your reason and then follow its dictation. This year and hereafter the Inter-Society Oratorical contest between members of the | Junior class will be held during Commence-ment week. The contestants are already be-1 ginning to prepare for the battle and we antici-pate a treat which shall do great credit to the literary abilities of the societies. May not Gettysburg Literary Society mem-| bers soon aspire to even higher honors ? Whyi not enter the arena of the Inter-Collegiate I Oratorical League, which we understand is | just now being formed? PHILO. NOTES. At the first business meeting of this term, I Philo. elected her portion of the editorial staff I of THE MERCURY, she also elected the following officers : President, Dundore; Vice-President, Fickinger; Corresponding Secretary, Allison, Jr.; Recording Secretary, Reitz; Treasurer, Kempfer; Assistant Librarian, Nicholas; Sub-scriber for papers, Mattern. On the evening I of April 21st, a most instructive and entertain-ing programme was rendered. It was the first of I the four authors' evenings of which we have' previously spoken. Lord Tennyson and his works were the subject for contemplation as I usual, selections on the piano was a part of I the programme. The interest which these] authors' evenings seem to arouse among Philo.'s members is largely due to the efforts of the Committee on Arrangements, of which Mr. John Hoy Kuhns is the chairman. Messrs. J. Enniss and Russel Auckerman, '97; have been introduced as active members | of Philo. PHRENA. NOTES. At the first regular meeting of this term, the following were elected to represent Phrena. on the staff of THE MERCURY : Business | Manager, B. R. Lantz, '94; Associate Editors, Wright, Maynard, Clare, and Cook, '95. Shimer, '95, is prevented from returning to| college on account of failing health. He con-f I templates taking up medicine at University 011 Pennsylvania as soon as he is able. i ADVERTISEMENTS. in Wanamaker's. Sporting goods of every sort. Sporting wear of every sort—Coats, [Trousers, Caps and such a gathering of Shoes for every indoor or outdoor game [as was never before seen in America. And Wanamaker prices—as low as [anybody's, very likely lower than any-where else. ATALANTA was the swiftest girl of antiquity. The myth has come true to-day in a Wheel. Our ATALANTA is a Bicycle as fast, as strong, as simple as any on the market; faster, stronger, simpler, safer, better than most of the "first-class" machines. And lighter—weight 30^ lbs. But the best part is the price—$120 for a bang-up $150 Bicycle ! JOHN WANAMAKER. SEND FOR CATALOGUE OF FOR youfSG I^DTSS, NEAR BALTIMORE, MD, This widely known, thoroughly equipped, and extensively patronized School will open its 41st Annual Sesson, Sept. 13th, 1893. All the Departments of a High Grade Seminary. Address, Rev. J. H. TURNER, A. M., Principal, LUTHERVILLE, MD. PROFESSIONAL CARDS. CHJ^LLES s. DUfiCRfl, '82, ATTORNEY AND COUNSELLOR-AT-LAW, Baltimore Street, GETTYSBURG, PA. CHHS. E. STRHLtE, '87, ATTORNEY-AT-LAW, Baltimore Street, GETTYSBURG, PA. DR. CHAS, B, STOUFFER, OFFICE, STAR AND SENTINEL BUILDING, GETTYSBURG. PA. fiber's Dril2 Store, Baltimore Street, GETTYSBURG, PA. Prescriptions Carefully Compounded. matest Styles \r\ flats, Shoes, AND Gents' Furnishings, R. M. ELLIOTT'S. N. B.—Stiff Hats made to Fit the Head in two minutes. A. D. BUEHLER&CO., Headquarters for B©@I^s a^d Brags, Stationery and Blank Books. LOWEST CASH PRICES- IV ADVERTISEMENTS. Absolute Evenness of Touch, Richness and Brilliancy of Tone,] Extraordinary Singing Quality, Unequaled Workmanship, Power of Standing in Tune longer than any other Piano| made, are among the characteristic qualities of DECKER BROS. PIAfiOS 33 Union Square, ^eua York. Used in Philo. Hall at Pennsylvania College. GO TO C.A.BLOCHER'S Jeuielpy Stove fop Souvenir ^ Spoons, ^ Sword Pins, &c. DEEKA Fine Stationery and Engraving House, 1121 Chestnut St., Philadelphia. Post Office Corner, Centre Square. WEDDING INVITATIONS VISITING CARDS BANQUET MENUS DIPLOMAS AND MEDALS COLLEGE INVITATIONS i CLASS STATIONERY SOCIETY STATIONERY PROGRAMMES, BADGES STEEL PLATE ENGRAVING FOR FRATERNITIES, CLASSES AND COLLEGE ANNUALS. All work is executed in the establishment under the personal supervis-ion of Mr. Dreka, and only in the best manner. Unequaled facilities and long practical experience enable us to produce the newest styles and most artistic effects, while our reputation is a guarantee of the quality of the productions of this house. ADVERTISEMENTS. R. H. REININGER, Merchant * * * Tailor. * * THE BEST WORK AT THE LOWEST PRICES. Suits from $12.00 to $40.00. Pants from $4.00 to $12.00. NEXT DOOR TO POST OFFICE, UP-STAIRS. CENTRAL SQUARE. PETE THORNE, Shaving $ Hair Cutting Parlors. FIKST eUASS 7VRT1STS. CENTRAL SQUARE. FLEMMING & TROXEL, Billiard AND Pool "Rooms. BALTIMORE STREET. RfHOS ECKEHT, DEALER IN Hats, Shirts, Shoes, Ties, Umbrellas, Gloves, Satchels, Hose, Pocket Books, Trunks, Telescopes, Rubbers, Etc., Etc. AMOS ECKERT. SPECIAL* TO STUDENTS. Fine Tailoring. JOSEPH JACOBS, Merchant Tailor, Chambersburg Street, (Below Eagle Hotel) GETTYSBURG, PA. Red Front Cigar Store R. H. RUPP, Proprietor. j4o. 8 Baltimore St., Gettysburg. The place for a fine Cigar or a good chew. Solid Havana filler, 5 for 25c. An elegant article. A FINE ASSORTMENT OF PIPES AND SMOKING MIXTURES. VI ADVERTISEMENTS. ESTABLISHED 1876. PE/NKOSE MgEKS, VV/dTcnndrcER s» JEWELER. Liafge Stock of tliatehes, Clocks, Jeuuelpy, etc., on Hand. GETTYSBURG SOUVENIR SPOONS. COLLEGE SOUVENIR SPOONS. That IVHO BUYS HIS BASE BALL, . BICYCLE, . . LAWN TENNIS 10 BALTIMORE STREET", GETTYSBURG, PA. Students' Headquarters IS AT J. R. STINE & SON'S CLOTHING STORE The Cheapest Clothing and-Gents' Furnishings in Gettysburg. CUTINQ, YACHTING AND BOATING SUPPLIES, MERCHANT TAILORING A SPECIALTY. COME AND SEE US. J. R. STINE & SON, THE LEADING CLOTHIERS, MAIN STREET, GETTYSBURG, RA. ELSEWHERE . THAN AT . A. Q. SPALDING & BROS. CHICAGO, NEW YORK, PHILADELPHIA, ToSMsulison ft. 243 Broadway, 1032 Chestnut St. DnTTLEFIELD LlVEKT. Rear of Washington House, Opposite W. M. R. R. Depot. GETTYSBURG, PA. . ^Mfe All Kinds of Teams. Good Riding Horses. -:o:- The Battlefield a Specialty, With First-Class Guides. DAVID McCLEARY, Prop

The Mercury June, 1893 ADVERTISEMENTS. IRailroafc "The "Royal 'Route" /Viu^rc and ^rfc C°1s^^Vato^y. Chartered 1850, offers Classic, Normal, Music and Art courses for Diploma and Degrees ; comprises three large brick buildings, situated on ;t beautiful eminence, a lovely campus, library, apparatus, hot and cold mountain water, steam heat, gas light, electric bells, a suite of rooms nicely furnished for every two or three students, music lessons on 1'ipc Organ, Reed Organ, Piano, Violin, Guitar, Mandolin, IJanjo, and Cornet. Lessons in Drawing, Crayoning, Pastel, China and Oil Painting. German and French languages taught and spoken. Special attention paid to Elocution and Voice Culture. Normal course with Diploma for teaching. Strict attention given to Physical, Social, and Religious culture. Kee Mar College is located in a most attractive, refined, and healthful city of 14,000 people. SEND FOR CATALOGUE AND JOURNAL TO Rev. C. L. KEEDY, A. M. M. D., President, Hagcrstown, Mel. To th$ StlJd^rjts oF New and Direct Line To and From QETTT5BURQ. Fast, Frequent and Superbly Equipped Train Service Between NEW YORK, PHILADELPHIA, Allentown, Pottsville, Williamsport, Reading, Harrisburg and Interior Pennsylvania Points, with through connections to and from all parts of the Middle States, New England and the West. Visitors to America's Greatest Battlefield can obtain through tickets and baggage checks, via this new and most picturesque route, at all principal stations and ticket offices throughout the country. I. A. SWEIGARD, C. G. HANCOCK, General Manager. Gen. Pass. Agt. Barber SfrQP> CHARLES C. SEFTON, PROPRIETOR. BALTIMORE STREET. THE PLACE FOR STUDENTS TO GO. ONLY FIRST-CLASS WORK QANDERS & OTAYMAN Beg to call attention to their splendid exhibit of the leading makes of Pianos and Organs Including the famous ESTEY OROAN, WEBER, DECKER BROS., ESTEY, FISCHER, AND IVERS AND POND PIANOS. Also a full line of Sheet Music, Music Books, and Musical Instruments of all kinds, including Violins, Mandolins, Banjos, Guitars, Cornets, Autoharps, &c. SANDERS & STAYMAN, 13 NORTH CHARLES ST., BALTIMORE, MD. 934 F STREET, N. W., WASHINGTON, D. C. Music Sent " On Selection." Catalogues Free. We are Sole Agents for the Wonderful "JEOLIAN," an Orchestra in Your Own Parlor, With You as Musical Director. Spalding's Livery Stable, STRATTON ST., GETTYSBURG, PA. Branch Office, E. S. Faber's Cigar Store. Hacks, Carriages, Wagonettes, Double Teams, Riding Horses, Large Wagons Capable of Holding Sixty Persons at a Time. COMPETENT GUIDES FOR THE BATTLEFIELD. CHAS. J. SPALDING, Proprietor. "-vjX5))jj ■ ■ ■ ■ 11 ■ 11V? 11111:111 -1 -11: ■ i.ii i.iiiiiiiiiiiiiiiiiiuiiiiiiii-iiiaiii'iiuiiiiiiiiiiiiiiiiiiiiiiiimlftQv1*^— Gettysburg Carriage Works, CHAS. J. SPALDING, Proprietor. WEST MIDDLE STREET. BUILDER OF « Surreys, Buggies ^ Road Wagons.>« REPAIRING PROMPTLY DONE. ADVERTISEMENTS. B. # O If you are Going to the World's Fair— And we suppose you are— We desire to Call your attention To the Baltimore and Ohio Railroad, Because it is The Shortest Route From this section Of the country, And because it Is the most Picturesque and Historic. Its solid Vestibuled Trains from New York, Philadelphia, and Baltimore Run via Washington, Traverse the Historic Potomac Valley, the theatre Of the war between the States, and cross the Allegheny Mountains, 3,000 feet above The sea level. All through trains carry Pullman Sleeping cars. The rates to the World's Fair via the Baltimore and Ohio R. R. Will be very cheap, And the train service Will be unexcelled. The Baltimore and Ohio Has direct tracks From its station at Chicago to the World's Fair Grounds. Apply to Chas. O. Scull, General Passenger Agent, Baltimore, Md., if You desire to know More about this Great Route. ADVERTISEMENTS. iii Society Baboes flbri3e flfcebals Stationery The most successful designers of College and University Badges in the Country Estimates— -Designs on Application BAILEY BANKS BIDDLE Chestnut and Twelfth Streets Philadelphia, *Pa. iHary had a Little Lamb, (Stam> your Memory.) It's wool was all the go— We make it up in BUSINESS SUITS for S1 5.00 you know. These Custom-Wade Suits are popular throughout America — because they represent the very Quintessence of Nobby Dress, and are essential to every business man who cares one lota for economy and APPEAR-ANCE. Send us 6 cents in stamps, stating kind of gar-ment or suit desired, and we will forward you SAMPLES of Cheviots, Cassimeres, etc., Self-measurement rules and fashion plate. YOU DO THIS and we do the rest. Balti-more cheapest market. KEELER the largest custom producer. Full Dress Suits, Trousers, - - Frock Suits, • Overcoats, - - JOnN M. KEELER, 5 N. Calvert St. Baltimore, fid, "Suffer no longer the extortions ofloco-1 tailors. S25.0U Up. $4.00 Up. $18.00 Up $18.00 Up. OEHM'S AGME HALL @nirm Hnnm & ruinisnrm 5 and 7 W. Baltimore Street, Annex 6 and 8 S. Charles St., BALTIMORE, MD. Correspondence Solicited With Responsible Parties Desiring to Act as Agents. NEW SPRING STYLES Of Suits and Overcoats now ready at 20 to 30 per cent, under com-petitors' prices. Write for Samples and Price List. WILLIAM SMALL, DIM DQOH nnra AND BOOK DMDLX 6 WEST MARKET STREET, YORK, PENNA. w. SJSGHRODER, DEALER IN rjafrs and Caps? ^ No. 6 Balto Street, Gettysburg. IV ADVERTISEMENTS. p. D. SCHRIVER Draper, Importer, • AtfD Merchant Tailor 23 Baltimore Street, GETTYSBURG, PA. The College Mercury. Vol. I. Gettysburg, Pa., June, 1893. No. 4. THE COLLEGE MERCURY, Published each month during the college year by the Students of Pennsylvania (Gettysburg) College. STAFF. Editor: JULIUS F. SEERACH, '94. Associate Editors : ALBERT S. COOK, '95. FRANK E. FICK1NGER, '94. HENRY E. CLARE, 95. WALDO D. MAYNARD, '95. PAUL \V. KOLLER, '94. ROSCOE C. WRIGHT, '95. SUMNER R. MILLER, '95. Business Manager: BENJAMIN R. LANTZ, '94. Assistant Business Manager : CHARLES F. KLOSS, '94. T^n^.r-. f One volume (ten months), . . . . $1.00 lERMS-| Single copies, .15 Payable in Advance. AH Students are requested to hand us matter for publication. ' The Alumni and ex-members of the College will favor us by send-ing 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 MERCURY, Gettysburg, Pa. eONTE/NTS. EDITORIAL, 55 CHARLES S. WOLF, 56 RESOLUTIONS ON THE DEATH OF SUMNER R. MILLER, 57 THE PROGRESS OP MESMERISM, 58 AN EPISODE 59 SPECIALISM: ITS NECESSITY AND ITS DANGER, . 59 PROOF-READING—MENTAL AND MORAL, 61 PAPA H 's SOLILOQUY ON THE DAY THE KEE-MAR GIRLS WERE HERE, 62 COLLEGE LOCALS, 63 ALUMNI, 66 FRATERNITY NOTES, 69 ATHLETICS, 70 TOWN AND SEMINARY, 71 LITERARY SOCIETIES 73 E/DITO-RIAL. WITH this number of THE MERCURY, the lately elected staff takes charge of affairs. It is their desire to mirror faithfully the life and thought of the students of Gettys-burg College, and bring before them in read-able form the doings of each month. Such work, however, calls for the heartiest co-opera-tion of the student-body. We, therefore, ask you for your willing help and for contributions to its columns. Remember that THE MER-CURY is the true representative of the college, for it alone stands for the interests of the students. * * * IT is of peculiar interest to us, who are train-ing for active work in the world, to know just what sort of material the world demands. The idea is slowly dying a natural death that four years of Latin, Greek, and Mathematics will fit a man to deal with all the problems of life. Text-books and dictionaries contain ten times more knowledge on these subjects than the average student, but they are powerless to effect the solution of our daily enigmas. The world calls for more than that, it calls for men. Our learning is of no account to those around us, unless a man stands behind it. Character-is a prime necessity for a man, and here is the place to develop it, for the college is a little world with duties as real as those of the throbbing world about us. If we fail here when the test is applied, we are bound to fail when larger duties demand our attention. The world is a severe judge, and takes no excuses. We are weighed in the balance, and, if found wanting, the command comes : " Make way for a man !" To quote the words of Dr. Hulbert: " Men are in demand; not homines—animals 56 THE COLLEGE MERCURY. that wear pants—but viri, plumed knights, with swords upon their thighs," ready to battle for right and truth, and make the great world better. THE spirit of death seems hovering over our college. But a short time ago we were called upon to mourn the loss of one whose college days were nearly over, Charles Wolf. Then came the announcement of the departure of the College Treasurer, Alexander D. Buehler, a man full of years and honors. And now again we have to bow to the will of that dread power, giving up one whose whole life lay before him filled with the glorious promise of highest achievement. Sumner Roscoe Miller, a member of the Sophomore class and one of the editors of THE MERCURY, died May 30th, shortly after the hour of noon. His illness was of a short duration, and the end came unexpected, swift and terrible. Just the day before his death, all reports spoke of speedy recovery, but now such.hope is vain—his health has come to him in a happier land. But words fail the writer, and the task of telling the story of that bright life must be left to a calmer mind and a quieter heart. Grief, deep and sincere, is in the hearts of all his fellow-students, and words are slow to come when the heart quivers in pain. IN days of old, when the burden of thought was turned to things heavenly, a common belief was expressed in the words of the adage : " Cleanliness is next to Godliness;" but now that the minds of men have deigned to descend from their lofty flight and take an interest in human affairs, the thought implied finds better expression in the changed form : " Cleanliness is next to manliness." Refer-ence is made to this in order that the careless-ness, so prevalent lately, may cease, and that the rubbish which litters the campus may dis-appear. It is to our interest to appear neat and tidy to the visiting world and the Faculty. We are judged by what is seen of us, and we naturally desire favorable judgment. But to obtain such judgment we must do something worthy of it. Let us, therefore, respect the request made of us, and rid ourselves of waste matter through the proper channels. If we respect the wishes of others, we have more chances of having our own respected, and more right to claim consideration for them. * * IN the editorial concerning the glee club, which appeared in the last issue, it should have been stated that the club was granted permission to be absent from college for sixteen periods. The reason that they were not allowed to give concerts away from college this term is owing to the fact that the time granted was exhausted last term. CHARLES S. WOLF. CHARLES STORK WOLF, son of Rev. Dr. and Mrs. E. J. Wolf, was born in Baltimore, Md., December nth, 1873. He was named for and baptized by the late il-lustrious Dr. Charles Stork, and it would seem that there was transmitted to the child the same gentle and charitable spirit of the sainted man whose name he received. In his second year, he removed with his parents to Gettysburg, and resided here until his death. He began the work of his education in the public schools of this place, and was graduated from the High School with the highest record of his class in June, 1887. The following Sep-tember he entered the Preparatory Depart-ment, where he remained for two years, and entered the Freshman class in college in Sep-tember, 1889. Three years of his college life had passed and the day of his graduation was at hand, when, on April 26th, he left home to spend a few days in New York city, at a con-vention of the Sigma Chi Fraternity, of which he was a faithful and devoted member. He returned home on the evening of Saturday, THE COLLEGE MERCURY. 57 April 29th, happy and apparently in excellent health. The next morning, however, he be-came sick, and after an illness of little more than forty-eight hours, he died at 6.15 o'clock : on the morning of Tuesday, May 2d. Such are the facts connected with the brief life and sudden death of Charles Stork Wolf- He was a gentle, amiable, happy boy, scatter-ing smiles and sunshine into the lives of all with whom he came in contact. His nature was beautifully childlike in its tenderness and simplicity; his character was pure, noble, and upright. In his home he was an example of filial respect and brotherly love; in his frater-nity he was the type of loyalty and devotion ; in his class and the whole college community he was loved by all and hated by none. Among the citizens of Gettysburg he had a smile and kind word for all, knowing no dis-tinction of high and low, rich and poor; and beyond the limits of Gettysburg his friends were numbered by the score. His death came just at that period of transi-tion when the youth is passing into the man. The arena with its activities lay just before him, and in a few months he would have met the world, and dared the decrees of fate. What the future held for him we cannot say; if the boy was prophetic of the man, we believe his life would have added blessings to the world and benefit to the race. From child-hood his heart had turned longingly toward the work of the ministry, and it is not for us to predict what words of sacred eloquence and deeds of Christ-like love would have been his, had he lived to carry out his purpose. It is sufficient for us to know that God needed him and his service in some foreign part of his great universe, and that the bright boy, who so recently moved among us, still labors and loves in a broader and better life in the presence of his Father and his God. W. K. D. the death of a member of the active chapter. As we con-template the death of our young and beloved brother, Charles Stork Wolf, involuntarily we bow and say, " Truly death hath all seasons for her own." The very type of youth and health and happiness, he walked among us only a few days ago, and the thought of death was never associated with that bright face and manly form, but in a twinkling of an eye the summons came and he was taken. Charles Stork Wolf was a youth of rare and enviable qualities. His nature was bright, genial, and affable; his character pure, upright, and noble. Cheerful smiles, gentle words, and kind deeds were his constant companions. In his home he was a loving and obedient son and a kind and gentle brother. In his friendships he was true, sincere, and faithful, and in the world at large he had a heart of love and charity for all men. Only the garlands of friends rest upon his newly-made grave, and from no heart rises the curse of an enemy to distract the peacefulness of his slumber. In the death of Charles Stork Wolf, Theta chapter of the Sigma Chi Fraternity has suffered a sad and heavy loss. He became a member of the chapter early in the present col-legiate year, and during his membership his devotion to the White Cross and its interests was constant and memorable, and new lustre has been added to the emblem by his pure and unselfish life. As we gather in our chapter lodge it is hard to think of him as a " silent Sig," but the vacant chair with its drapings of mourning, the longing for " The touch of a vanished hand And the sound of a voice that is still " are sorrowful reminders of the truth. Our hearts are filled with sadness, for in the years to come we shall miss his hearty hand-shake, his cheery laugh, his happy ways. Resolved, That the chapter lodge be draped in mourning for a period of thirty days, Resolved, That a copy of this action be sent to the family of our deceased brother, spread in full upon the minutes, published in the college publications, and the Sigma Chi Quarterly. ED. W. LOUDON, CHAS. W. HUMRICHOUSE, FRANK S. LEISENRING. FRATERNITY RESOLUTIONS. 1'or the first time in the almost thirty years of its existence "as Theta chapter of Sigma Chi been called upon to mourn RESOLUTIONS ON THE DEATH OF SUMNER R. MILLER. WHEREAS, God in His all-wise providence has seen fit to summon from our midst our dearly-beloved friend and class-mate, Sumner Roscoe Miller; and WHEREAS, In his sad and unexpected death the class of '95 has lost a most talented and devoted member, and the ' ministry a most promising candidate ; therefore be it Resolved, That while we bow in humble submission to the will of Him " who doeth all things well," yet we deeply mourn the loss of him who, by his manly character and Christian conduct, had endeared himself to us; and, 58 THE COLLEGE MERCURY. Resolved, That in him we have lost one whose place can never be filled, and whose memory will ever be cherished, not forgetting that our irreparable loss is his eternal gain; and Resolved, That,as an expression of the sincere sorrow which we experience on account of this mysterious act of God, we extend to the bereaved family and friends of our departed classmate our deep sympathy; and Resolved, That a copy of these resolutions be sent to the family of the deceased, and that they be published in the College journals, Church papers, and The Millersburg Sen-tinel, E. H. WERT, W. H. FELDMAN, W. A. KUMP, W. D. MAYNARD, R. C. WRIGHT, Committee. THE PROGRESS OF MESMERISM. THE world to-day is alive with scientific investigators. Who will be the next to affix his name to the scientific roll of honor ? Such was the question that forced itself into the chemical brain of William Belshazzar Lutz but a very short time ago. Outside of compounding vile chemical mix-tures in the laboratory, the subject of mesmer- , ism has been the one absorbing topic that has occupied the mind of this gentleman for many years. Ofttimes when the bell in the tower would toll forth the silent hours of midnight, and when the rest of his college mates were wrapped in the sweet embrace of slumber, this devotee of science, with his face wreathed in smiles, would read how Joseph Smith, the great Mormon leader, had practiced the virtues of animal magnetism upon his credulous followers. Why not put this art to a more noble use ? Lengthy and deep were the medi-tations which followed, and many were the conclusions at which he arrived. His plans being formulated, the one great thing that re-mained to startle the scientific world with the results of his study was to make test of the same by practical experiment. Who should be the subject of experimentation ? This new and great difficulty now confronted him. The mesmeric ability of " Homer" Kloss, that lengthy man of antiquity, was well established. After mature deliberation, he resolved to give him a share of his confidence, and to make him the first and only partner in his mesmeric firm. These two worthy Juniors, the convolu-tions of whose brains are deeper than the teeth of a ten-foot ice saw, persuaded Freshman Carty and " Sister " Hedges to permit them-selves to be operated upon. Carty, whose will-power is remarkable, proved himself to be but a poor subject. " Sister " next seated him-self in the experimental chair, and Belshazzar, with a flourish of his hands that would have rivaled that of an Indian juggler, soon had his patient under mesmeric influence. The opera-tor softly whistled " Annie Rooney," and when the music had ceased the circus began. " Sister " performed all sorts of queer pranks. He washed his face with Sozodont. He jumped on the springs of Belshazzar's bed, and said he was riding in a Pullman palace car. He combed his hair with a broom, and put on a storm overcoat, saying that it was about time he had found his linen duster. He lathered his face with blacking, and tried to shave with a yard-stick. He imagined he was Bare's phonograph, and, when asked to hum a good old gospel hymn, he whistled " Reddy Get Your Hair Cut." He brushed his toe-nails with tooth-powder, thinking his teeth were at his pedal extremities. " Enough !" the brilliant operator exclaimed. "Now, gentlemen, allow me to remove the charm." His hands flew heavenward over " Sister's " face, but, alas, the patient only rolled his eyes and groaned. The operator was startled. Again he tried to break the spell, but a deeper groan and a more horrible rolling of eyes was the only result. The operator was unnerved. A third attempt was made, but groans and sighs that would have wrung the heart of any human being were the only response. The wildest alarm now followed. Never was there such consternation since the infernal fiends THE COLLEGE MERCURY. 59 were pitched over the " battlements of heaven." Belshazzar, naturally a religious man, gathered together all the busts of the immortal gods, and, having placed them on a copy of Clyde " Remsen's" Chemistry, prayed to each one separately. He besought Bacchus to pour some fire-water down his patient's throat and thus restore him. He tearfully asked Zeus to hit poor " Sister " with a thunderbolt and awaken him. He prayed Neptune to run his tri-dent through " Sister's " hair and electrify him out of his accursed spell. He prayed Apollo to shoot him with a golden arrow. He prayed jEolus to squash him with an Omaha cyclone. He prayed Vulcan to hit him with a brand new sledge-hammer, " but not too hard, dear Vulcan." He sought the aid of Juno, but Juno wasn't " in it." He prayed to Venus, but Venus said he had sported around the " Kee-Mar " girls, and she would have nothing to do with him. He lastly besought Minerva to grant him enough wisdom to restore poor " Sister," but Minerva did not look with appre-ciation upon the actions of such mortals as himself. Finally, in despair, he borrowed a new Columbian cent from his partner, " Homer," and, having placed it between his patient's teeth, he prayed that Charon might successfully ferry him across the hated river. But a greater surprise was in store for him. Belshazzar glanced toward the wall, and there an unknown hand was busy tracing, in bold hieroglyphics, the following terrible words: " Take him up town, set up the ice-cream, and get a Freshman to sleep with him." Only too thankful to follow some kind of directions, Belshazzar complied with the strange request, and the next day his patient was fully restored. Billy's scientific aspirations are now buried in the depths of the " Tiber." Like many other would-be scientists, he will eke out his exist-ence only as a disappointed and heart-broken man. But, what is still harder to bear, he has learned that the human heart is desperately wicked and deceitful above all things. The whole thing was a farce, for his partner was in league against him, and the joke was only brought to a beautiful termination by " Sister's " apparent innocence. " SUPER." AN EPISODE. He went to hear the phonograph, With her upon his arm ; He entertained her with his laugh, She with her eyes did charm. And when, the entertainment thro', They homeward took their way, They did not cease to laugh and coo, And much they seemed to say. She lolled her eyes, until her glance Beamed on his lovely face; And then, by some peculiar chance, Unknown to such a case, He turned and met those lifted eyes, And smiled his sweetest smile; For he did naturally surmise She loved him all the while. But next day, when the sun was bright, She, with those eyes of blue, Her lover had forgotten quite; For light made love untrue. Tho' in the dark she favored one, Yet, when it did come day, Round in the tennis-court she'd run And shout " Love thirty-Play." A. H. B., '96. SPECIALISM: ITS NECESSITY AND ITS DANGER. FIELDS of work, like fields of grain, look all green from a distance. In the general view, which is all that we commonly get of a science or an art, it is attractive, and like Hamlet we are apt to see the charms of each path so clearly that we are loth to choose one and forego all the rest. There is nothing more delightful than to take such peeps into the treasure boxes of knowledge as the maga- | zines afford. But not in such a way can one become the owner of a jewel or even tell the diamond from the paste. Yet it is often said that the periodicals are convenient forms in 6o; THE COLLEGE MERCURY. which to get the information that makes a " well-rounded man." Nothing more false! The well-rounded man is not the one who is symmetrical because of equal supcrficialty in all parts of his mind. For making a fine im-pression it is enough to converse about books which have been reviewed in the Pacific Monthly, but the habit is weakening to intellect and character. This is somewhat from the subject, but is a plea for the " man of one idea " over against the dead-level man of no idea. It is often said that a man never again knows so much as he did when he was a Senior at college, and it is because a man reaches the period then when he has just looked into the open gates of history, science, language and literature, and sees beautiful vistas of trees laden with ripe fruit. He has not yet learned of the labor of which he sees the result. He offers immense chunks of wisdom from what department you will, but after a while he begins to see that he was borrowing, and that he did not under-stand whereof he spoke. Then he wants to know something. One says to himself, I will pursue Science, and then decides that a life-time is too short for that, and says, I will learn Geology, and finding that too large, seeks to find the language of fossils. At last he begins to know something. Another will sacrifice all else to History, but how can he for himself find out anything when so much ground is to be covered ? He narrows himself to the history of Italy, but again he must take his knowledge second-hand, and finally, when he has become modest enough to confine himself to Florence or Venice, he says, this one thing I can know. And then a man becomes a power. Then he can be something more than a sponge, and leave a mark to show where he has been. Nature holds more truths ready for the dis-coverer than she has given up to Darwin. The world is learning fast, and it seems that it is learning so many new things that old tradi-tions cannot give way fast enough. Perhaps, j therefore, there will be a pause in religious in-vestigation until the Church can chew the large bite thrust into its mouth. But the energy will go into some other department. Deep dark-ness is all around us. Exploring parties go on in one direction until they are frightened by the distance they have come, then wait for the rest of men to come and occupy. Hut while they rest another party of specialists is en-larging the lighted area in another point, and so, by each individual working away at his one idea, the people get more light. It is surprising how much can be done in the knowledge of books by those who can give only surplus of time to them, if the study is specialized. Most of those who know why Shakespeare is the greatest poet that ever lived have read him from their youth up. He has been a companion of many men all through life. By giving themselves up to him, and growing into him, they have learned the secret of his greatness, have known him. What can be gotten from reading tons of criticism and ephemeral talk to compare with this intimate acquaintance with one or two great minds. By such specialization a man is developed. He reads literature as it ought to be read, namely, as thing inseparable from living, and not as a literary exercise. Hence he will be free from pretentiousness. One result of the other method is to tempt to a display of knowledge which is only on the surface. " Knowledge comes, but wisdom lingers." Objections are heard to specialism and specialists. It is said that those who give a great part of their time to either art or the pursuit of knowledge become self-absorbed, absent-minded, and egotistical. It ought not to be so. If it is the case, they are getting more than they can digest. They are apply-ing more to the surface than can be absorbed into the inner man. Ambition often drives the worker to this forcing process, and it can-not fail to have evil effects on his character. This, then, is a danger of specialism ; this is the abuse of the good thine. The man ought THE COLLEGE MERCURY. 61 PROOF-READING—MENTAL AND MORAL. to grow with his work. No matter how special his department, his acquirements ought to spread their influence through his nature j and leaven the whole. If, on the other hand, it takes the form of an outside excrescence, not only is it valueless, but also, as we are naturally more vain of the things we have ac-quired than of those we have by nature, the student fails to recognize it as a deformity, and feels pride in his borrowed glory. It is the old story of the peacock proud of his voice, j But this is only when conditions are abnormal. ' Healthy work on a chosen subject makes the mind broader, opener, greater in every way. It makes a man more capable of friendship and of higher feeling ; it raises the plane of his life. The man or woman who knows one thing has an anchor. He is no longer the slave of every doubt. He need no longer be a led-horse. He has some equipments for fighting the bat-tles of his own mind and for facing the ques-tions which assail every man. M. W. CROLL. TO the uninitiated eye, there is an air of deep mystery about the mutilated text and hieroglyphic margin of a corrected proof-sheet. The ranks of printed words have a grim and battle-scarred look, like a veteran regiment with tattered flags and ragged uniforms ; the gaps left by fallen comrades are not yet filled, and many of the survivors bear abiding marks of the stern conflict through which they have passed. The marginal corrections, in every variety of curve and angle, irresistibly suggest the bursting bombshells and bayonets keen of thrust which have wrought such havoc in the brave array. But these are only fancies ; and our supposed observer, being presumably of a practical turn of mind, soon seeks to discover a more intimate i relation between the text and the corrections —the casus belli, so to speak, which has occasioned this pitiless decimation of the soldierly ranks. A comparison of the marks in the text with those on the margin soon reveals the purport of the strange hieroglyphs, and the investigator sees how, by means of a few strokes and letters, omissions are supplied, confusions rectified, and intruders expelled, all with a view to the ultimate perfection of the text. A brief inspection will probably suffice to convince him that proof-reading is a very easy thing indeed. Yes, the typographic symbols of the proof-sheet disclose at least a part of their meaning without much difficulty to an intelligent observer; but to the mind of one who com-bines some degree of experience with his observation, the same lines and curves have another story to tell. To him they speak of that eternal patience which is yet not genius:— that patience which scans and scans again the printed lines, striving to detect the smallest error, until it seems that not so much as the ghost of a mistake can lurk within the tangled maze of words ; that patience which even then is not satisfied, but still scrutinizes each sentence over and over, going beneath the mere form of the words, not content until it has endeavored at every doubtful point to fathom the author's meaning, lest some mis-placed phrase, some intruding word, some omitted sign, should obscure the thought and frustrate the purpose of the writer. Such is the patience which perhaps of all patience sees the least result of its own toils, and has least confidence in the correctness of its own work— the keen-eyed patience of the proof-reader. But this is not all that the proof-sheet sug-gests. Strangers though most of us may be to the actual task of correcting proof, we are daily and hourly applying the methods of the proof-reader to the products of our mental activity and to the conclusions of our judg-ment and experience. The more we learn, the more deeply do we realize how much of our knowledge and belief is merely tentative—how frequently our opinions must be altered and revised, and how few of them can be depended 62 THE COLLEGE MERCURY. upon as absolutely correct in every particular. Even what we call facts are often largely relative, and the slightest change of circum-stances may introduce variations which will overturn our most careful inductions and dissipate our most ingenious theories. There is in almost all our thinking an element of un-certainty similar to the feeling of the proof-reader— a doubt that lingers after the most painstaking revision, and questions whether there may not still be somewhere an un-detected error which must be discovered and eradicated before the opinion or system of thought can be trusted. While it is unworthy of a rational being to accept a belief without good reason for its entertainment, it is equally irrational to close the mind against conviction, and to refuse, either from obstinacy or from indolence, to revise an opinion whose faulti-ness has been shown by the light of increased knowledge. The man who would rather think wrongly than incur the trouble of correcting his thinking needs to take a lesson from the proof-reader. Not only must our opinions be ever open to revision, but a similar method must be pursued in the developing of character. Our lives are not what the Author of our being intended them to be. An adverse force has twisted and marred and spoiled them, yet so artfully that we do not recognize it until we test them by the standard of the highest Truth—the only truth which is absolute. Then we cannot help seeing how faulty and incorrect our lives really are ; but it is so hard to change them ! An uncorrected proof-sheet looks so clean and fair beside the scarred face of a sheet that has been revised! As long as one does not read the former closely, the mistakes will not be noticed ; and so we are tempted to think that no one will mark our shortcomings unless our correction of them draws attention thereto. And these are the hardest of all errors to remedy—hardest to detect and hardest to elim-inate ; but if we would be true to our highest interests, we must not evade the task. We need not always perform it alone. A proof-sheet has far more chance of being correct if several readers have perused it; for one may detect what another has missed, and a third may notice what has escaped the others ; and so it is in moral proof-reading. " In the multitude of counselors there is safety." Not all persons, indeed, are willing to tell us of the faults they see in us; but as long as there are candid and truthful souls on earth, we need not fear that we will be left in utter ignorance of our defects. Happy are we if the lips that tell us of our faults be friendly ones. Nor is this the only assistance that we have. The author of a production is best qualified to read its proof, since he is so well acquainted with the form and sense of the original; and in reading the proof of our lives, we may always have the assistance of the Author, if we will. And when, at last, every error has been rectified, the corrected pages will not be allowed to remain marred and mutilated, any more than the finished book is composed of the disfigured proof-sheets. The final copy will be not only correct, but clean and beauti-ful as well; and the Author, seeing His pur-pose wrought out and His thought expressed in all its pristine perfection, will pronounce it very good. M. R. H., '94. PAPA H 'S SOLILOQUY ON THE DAY THE KEE-MAR GIRLS WERE HERE. To go, or not to go, that is the question :— Whether 'twill be better in the end to go With the pretty Kee-Mar girls from Hagerstown ; Or not to go, and run the risk that they will Think us slow: That must not be; too slow; but yet, If I should go, what would Miss H J say ? Would She permit me thus to flirt the whole day long With pretty Kee-Mar girls, and not object ? If She were only out of town to-day;—this day; That's a consummation devoutly to be Wished; but, then, she isn't—ay ! there's the rub. Dear me ! Now I almost wish that I had never gone To Middle Street until this day had passed. But Yet, we cannot always look ahead to times Of so great moment; and now I must decide. THE COLLEGE MERCURY. 63 When such grave questions stir the souls of men, No wonder that we hesitate. If I were (Inly familiar with such questions, 'twould be Far different; but as I've never gone with The girls before this year, I don't know what to Do. But, then, I am a Senior and that makes Up for all deficiencies, and Miss H will Not jilt me; for, if she did, who would translate Her Latin lessons? But conscience does make Cowards of us all. I have decided. I'll go, and if the boys Do tease me, I'll not mind it. Ha! ha! Yes, that Reminds me of a fox and a grape story I once read. 1 fully realize that I am risking Much ; but this is an opportunity of A lifetime. Some of my Kee-Mar friends are from Washington, and quite elite, you know ; much so, Tis said. And as I am a Senior of our Beloved G. C, perchance I may—, but I won't Soar too high, lest with broken pinion I fall Back crushed. But what's the use of further meditation. The die is cast. I am resolved to go. COLLEGE LOCALS. ALBERT S. COOK and SUMNER R. MILLER, Editors. AT last the long-expected and much-talked-of visit of the Kee-Mar girls to historic Gettysburg is an event of the past, and the College boy consoles himself, while he nurses his empty wallet, by thinking and talking of the fair one whose guardian angel he was on that glorious day, Saturday, May 13th. Ever since the Musical Clubs were at Hagerstown, this proposed visit has been looked forward to with the greatest pleasure and expectation. The boys were royally re-ceived and entertained by the ladies of Kee- Mar, and they were only too anxious for an opportunity to return the kindness shown them there. The disappointment of the previous week increased this desire, for it had caused many bitter sighs and " weeps." All was excitement here on the morning of May 13th. Nearly all the boys were dressed in their best, and some of those who had never been known to " dress up," except on Sunday, were " sporting around " with the others. The Kee-Marians owned the battle-field, the town, the college, the boys, " and all the ap-purtenances thereof." The fellow who didn't have a girl wasn't "in it." Many were the hearts that were broken and the tears that were shed on parting ; but the boyshavemany mementos of the happy time in the shape of photographs, etc., which will ever be a source of pleasure to them. Dr. Keedy, whose kindness made it possible for the boys to have a good time, is most warmly praised, and their fondest wishes are that he may long continue to be President of Kee-Mar College, and often repeat the visit of May 13th. On Monday, May 15th, the ladies of Wilson College, Chambersburg, visited Gettysburg. Dr. Edgar loaded the girls into hacks outside of town and did not permit the boys to get near them. It was very considerate on his part, as the boys were all "dead broke," owing to the visit on the Saturday before. Examinations are rapidly approaching, and the Seniors are busily engaged on their Com-mencement work. The general inclination of the boys for the past week or two has been to imprecate the weather, and rejoice over the absence of several members of the Faculty. 'Rah ! 'rah ! 'rah ! —'rah ! 'rah ! 'rah ! Penn-syl- va-ni-a! was replaced by 'rah ! 'rah ! 'rah ! 'rah ! 'rah ! 'rah ! 'rah ! Gettysburg ! at a recent mass meeting of the students in Brua Chapel, April 29th. A second yell, Hoo-rah ! hoo-rah ! hoo-rah ! Get-tys-burg-i-a ! was also adopted. The value of having several yells was demonstrated during the Dickinson game, as was also the necessity of practicing them before trying to give them. It is rumored that some of the boys find more than flowers on their botanical excur-sions. Grave charges against some of the pro-fessors have been floating around the college during the last few weeks. They are accused of having stolen " horses " in broad daylight during the late racing season, and their owners declare that they continue prowling around their stables. Let the owners of " blooded stock " keep a sharp lookout lest their " record-breakers " be led away during the coming races. We suggest that the owners build hedges around the entrances, and fill the inter-vening spaces with (k) erbs. He was wheeling the carriage along the back streets, the while talking to a pretty com- <*4 THE COLLEGE MERCURY. panion, and one naturally made a slight mis-take, but the occupant of the carriage belonged to a different duffer. Dr. N.—" Gas tends to escape from open vessels, because it is lighter than air." S., '94.—" Can't you keep it in by putting a cover on the bottom ?" B-» '93-—" I think we will have a thunder-storm to-day—I feel it in my head." —, '95 (unconsciously).—" Your head must be a little bar(c)ometer." The latest chestnut.—" Pappy, when will the invitations be here ?" The next latest.—" Ben, when will The Spectrum be out ?" " Good-morning, Mrs. Smith." " Good-morning." "Any ice?" "No ice." "No ice? Get up J" Prof H.(in rhetoric).—" What is the theme ?" H., '95 (after thinking awhile).—" The theme of what, professor ?" E., '95, wishes to inform his friends and classmates that he has a large supply of " in-dices rerutn " on hand. • B.,/95, junctive?' -" Doctor, what tense is that—sub- L, '94 (just finishing speech on " Cleve-land's Cabinet").—"Professor, I forgot Mr. Smith, shall I bring him in now ?" Prof. H.—" Yes, bring him in." R, '94 (translating " Die Friede wohnt in diesem Kleide ").—" In this garment priests-beasts dwell." W., '95 (translating Homer's description of Thersites).—" There was a very ugly man came from Troy. He was cross-eyed, and his other foot was lame." Dr. N.—" Mr. C, put the multiplication table on the board for me." C-i '95-—"Doctor, I don't just know what you mean." Dr. H. (in English Bible).—" Mr. H., can you give me the etymological meaning of ' transgress ?' " H-, '95-—" Handed down from generation to generation." R., 95.—" Say, Jones, where is your hornet? I want to serenade my girl to-night." S., '94 (learnedly discoursing at table).— " Yes, the German pheasants eat rye bread and are healthy." Miss B., '96.—" Look here! this book tells you ' How Plants Grow—Gray'—that must be interesting." Dr. N.—" If I should throw a piece of chalk-up in the air, would it start a train of thought in your mind ?" N., '94.—" I don't know, Doctor." We are pleased to inform all that Nick has resumed his cordial relations with Grand-mother Pitzer. Dr. B.—" Marriage is of much more import-ance than most people make it." " Homer" (emphatically—just rousing from a day-dream).—" That's right." W., '95.—" I do wish Hill would pitch some of his straight curves." Dr. N.- Mr. Kemp, what is 'specific gravity ?'" K., '94.—" Pacific gravity is when a body is in motion it remains in motion, and when at rest tends to remain at rest."—Kemp studied Neptune's Oceanic Physics before coming here. A Senior says he has a dim idea how it goes for a woman to put up her hair. We gu(e)ss he does. Dr. S.—"What are warm-blooded ani-mals?" E., '96.—" Quadrupeds, such as men and birds, are said to be warm-blooded animals." E., '96.—" I have been out to Culp's Hill all morning." S., '96.—" Looking for flowers ?" E., '96.—" No, bullets don't grow on flozucrs!' Dr. H.—" How did Aaron excuse himself for making the golden calf?" L, '96.—"And Aaron said: 'The people brought their earrings to me, and I put them in the fire, and there came out a golden lamb! " The following letter was sent to Philo. Society by O. W. Holmes as a letter of en-couragement to its members. Mr. Kuhns, who solicited the autograph, deserves high praise for his wide-awake activity in behalf of his society. THE COLLEGE MERCURY. 65 BOSTON, May 6th, 1893. DEAR SIR :—I am much pleased to hear that the students of Pennsylvania College are diligently studying the best authors of their country, and, if by their indulgence my name is found among them, I will trust it to their charitable judg-ment. It is well that they should read French and German—that they should study the Greek and Latin classical writers, but best of all that they should be well acquainted with the mas-ters of their own language—for the only tongue a man thoroughly knows is the one he learned to speak through his milk-teeth. With heartiest good-wishes, yours very truly. OLIVER WENDELL HOLMES. Y. M. C. A. NOTES. On Saturday evening, May 20th, in Brua Chapel, Mr. Walter Pelham gave his excel-lent and amusing character entertainment, under the auspices of the Lecture Course Com-mittee. The audience received, with great ap-plause, the renditions of this celebrated im-personator. The Association has authorized delegates to be sent to the Northfield Training School, and it is probable that we will be represented also at the Lake Geneva (Wis.) School. The efficiency of the local work of our Y. M. C. A. would be greatly increased if we were provided with a separate building for Associa-tion purposes. The need of such a building has been felt for some time, and a Building Fund has been slowly accumulating. We believe the cause is worthy of outside help, and all receipts from Alumni and friends will be gratefully acknowledged. Among other things of interest to the As-sociation, the delegates to the Carlisle Confer-ence of Y. M. C. A. Presidents report that our Association has a larger percentage of students engaged in systematic Bible study in classes than any other institution represented at the conference. This shows the result of the earnest and repeated efforts in this line, and is most gratifying. But from the same source we learn that our work in the cause of Christian missions has not come up to a desirable standard. It is earnestly hoped that more active interest will hereafter be taken in the cause of missions. There is need for men to carry the Gospel to the young men of foreign lands who are with-out the blessings we enjoy, and the obligation largely rests upon us. The men are ready to go, the one thing needful is funds to send them. The attendance at the devotional meetings still continue to be good, and the meetings are made both interesting and profitable. Let us all put forth every effort to keep up the good attendance during the remainder of the term, and the good results will be veiy apparent. PENNSILFAUNISH DEITSCH GESELLSCHAFT. Schon etlicha yohra hen die Studenta g'schwetst fuhn en Pennsilfaunish deitsch societie ufgriega; aber es is alia mohl darich g'falla; die Ursach wahr das sie gemehnt hen dass es net 11 f g'halta sie kennt. Now des wahr all g'schwets. Sie hen ahner a dinger uf griega kenna un die hen auschalda, un fer-was net soh eppes. Aber sacha sin now ahnister. Letscht Dinshtag Ovet, der 23sten Moy, sin sechtza deitsha tzamma komma im Briider Bortner sei Sthup undhen en organ-ization g'formed. Die sin Charter members. Es wahr en enthusiastic meeting. All die members missen deitsch schwetsa kenna, un kenn English wort is erlaubt im meeting. Die object fun die verein is, ehrst, das wir Deische, unser Mutter sproach net gohns fergessa sol-len; un, tzwet, dass wir tzamma sticha sollen in en binderlicher weg. Die officers sin: President, Briider Bortner; Vice-President, Briider Ibach ; Secretary, Briider Newcomer ; Treasurer, Briider Kump; Gahrt, Briider Menges. Die charter members sin Briiders Dundore, W. H. Ehrhart, Uhler, Ibach, Nicholas, Rudi-sill, Becker, Nipple, Newcomer, Kump, Meisenhelder, Menges, Danner, Smith, Hain, Bortner. Professor (looking at his watch).—"As we have a few minutes I shall be glad to answer any questions that any one may wish to ask." Student.—" What time is it, please ?"—Ex. 66 THE COLLEGE MERCURY. ALUM/SI. FRANK E. FICKINGER, Editor. WITH this number of THE MERCURY, a new editor of this department appears before you. It will, perhaps, be necessary to say nothing more than to reiterate the words of the former editor, in outlining the aim of the Alumni Department to be that of keeping the former graduates in closer touch with one another, with the undergraduate, and, in chief, with their A/ma Mater, and likewise to repeat his requests, earnestly soliciting all proper in-formation, both concerning yourselves and others, that you may be disposed to give. Let the Alumni Association at its Commencement meeting not fail to elect a wide-awake inter-ested man as Alumni Editor. The success of THE MERCURY depends in great part upon the attitude of the Alumni toward it, and we would therefore most earnestly hope for your hearty co-operation, sanction, and support in the June meeting. We trust we will not be disap-pointed. We are pleased to learn that the class of '78 will hold a reunion in Gettysburg, with a banquet at McCullough's cafe, on Tuesday evening of Commencement week, June 20th. Other reunions are being talked of, but as yet nothing else authentic has come to our ears. Let us have a large representation of the Alumni with us this year. Your presence is inspiring both to the professors and to the students. '39. Rev. Dr. C. A. Hay, of the Seminary, delivered the address at the laying of the corner-stone of St. John's Lutheran Church, Steelton, on Sunday. '39. Rev. P. Willard, now at Mexico, Pa., is writing a history of the Orphans' Home at Loysville, Pa., of which he was the founder and for many years the superintendent. '44. Rev. P. Anstadt, D. D., of York, Pa., will install his son as pastor of the Lutheran Church at Bedford, Pa. '48. Hon. Edward McPherson, one of the executors of the estate of the late Hon. Thad-deus Stevens, filed his report the early part of May. The bequest of $1,000 to Stevens Hall (the Preparatory Department of our college), is sustained with interest. '49. Judge Wm. McClean began his series of lectures to the Senior class on Constitutional Law last Wednesday, the 24th ult. '51. Hon. David Wills, of Gettysburg, was in attendance as delegate from the Carlisle Presbytery at the General Assembly of the Presbyterian Church which convened recently in Washington, D. C. '53. Rev. P. Bergstresser, of Middletown, Md., will not remove to Chicago as stated in the last number of THE MERCURY. '55. Philadelphia, Pa.—The day for the dedication of the new Calvary Lutheran Church, Rev. S. A. Holman, D. D., pastor, will doubtless be fixed for Sunday, June 18th. '55. Rev. Dr. Huber, professor and chaplain in the college, contemplates building a resi-dence this season on his lot, on the northeast corner of Carlisle and Lincoln Streets. '57. President C. L. Keedy, of Kee-Mar College, Hagerstown, Md., has been appointed Vice-President of the Department Congress of Higher Education to be held at the World's Fair. On May 13th, the doctor, with a party of 35 of his charming students, visited the battle-field. The Kee-Mar girls and the Get-tysburg boys are always on the best of terms, so of course—well, you know—everybody had a nice time. '59. On Sunday, May 7th, Rev. J. G. Goett-man, D. D., pastor of Trinity Lutheran Church, Allegheny, Pa., preached the third in a series of inter-denominational sermons in progress in that city on " Why am I a Lutheran ?" The Doctor's congregation has arranged for an excursion to Gettysburg in June, to be present at the college Commencement and to view the battle-field. '61. Bethlehem Lutheran Church of Har-risburg, Pa., has extended a call to Rev. I. C. Burke, of the Third Lutheran Church of Baltimore, Md. Rev. Burke has been pastor of the latter church for sixteen years. '61. Rev. J. R. Williams, of Uniontown, Md., has received and accepted a call to the Millers-town charge, Chicora, Pa., and will begin his labors June 1st. '64. Rev. H. J. Watkins, pastor of the Luth-eran Church at Lockport, N. Y., recently cele- THE COLLEGE MERCURY. 67 brated his 55th birthday, when he was pleas-antly surprised by a visit from the pastors of all the other churches in the city, accompanied by their wives. The evening was spent in a most enjoyable manner. '65. Dr. McKnight, from latest advices, is at present in Paris, having left the Mediter-ranean coast very much benefited in health. The time, till June 8th, when he sails from Southampton, will be spent in sight-seeing. His full and complete recovery is earnestly and universally hoped for by the students. '67. Rev. Charles S. Albert, D. D., of Balti-more, Md., was elected president of the Gene-ral Synod, lately in convention at Canton, O. '67. Rev. W. E. Parson, D. D., has been secured to deliver an address at the Chicago Lutheran Congress on " Liberty in the Luthe-ran Church." '68. Rev. D. L. Mackenzie lately had an article in the Sioux City Times, entitled " Now and Then." '68. We were pleased to greet on our streets, the latter part of April, Rev. R. F. McClean, formerly of New Bloomfield, Pa. (pastor of the Presbyterian Church), but now located tempo-rarily in Carlisle, Pa. Sunday evening, April 30th, the reverend gentleman preached a most excellent sermon in the College Church. '68. Rev. J. W. Richard, D. D., of Gettys-burg, Pa., will next year deliver a course often lectures on Ecclesiastical Architecture. These lectures will treat of the history and develop-ment of the Roman, Gothic, and Italian archi-tecture. '69. The opening sermon of Rev. J. A. Clutz, D. D., the retiring president of the General Synod, was published in full in the Lutheran Observe}-, and is a masterly produc-tion. Dr. Clutz has been invited to deliver an address before the Lutheran Congress at the World's Fair. '70. The Board of Directors of the German Lutheran Theological Seminary, at Chicago, have elected the Rev. G. F. Behringer, A. M., of Saddle River, N. J., professor of Systematic and Exegetic Theology in that institution. '71. Rev. D. T. Koser, of Arendtsville, Pa., with his brother, A. S. Koser, of Muncy, left home the latter part of May for an extended trip to California and through the West. '71. Rev. W. H. Dunbar, D. D., of Leba-non, Pa., will preach the Baccalaureate sermon to the graduating class of the college on Sun-day, June 18th. Rev. Prof. Jacob Yutzy, '76, of Selins Grove, will deliver the annual address to the Y. M. C. A., on the evening of gradua-tion day. The Alumni address will be deliv-ered on the evening of June 21st, by Mr. Sterling Valentine, Ph.D., '82, of Lebanon, Pa. '73. Rev. Philip Graif's congregation at Oakland, California, will in a few days break ground for their new church edifice, which will be exceptionally handsome. '74. Rev. F. W. Staley, of Middletown, has been appointed by the General Synod as its fraternal representative to the next meeting of the General Convention of the Reformed Church in the United States, to convene in Reading, Pa., May 24th, 1893. '74. Rev. J. A. Wirt, of Hughesville, Pa., was here in attendance at the funeral of his father-in-law, the late Alexander D. Buehler. Rev. Wirt will preach a sermon to the Y. P. S. C. E., of Irving College, Mechanicsburg, June 4th. '75. Rev. E. G. Hay, of Pottsville, Pa., visited his parents in Gettysburg during the first of May. '76. Rev. S. E. Smith, of Newport, Pa., after the General Synod, will spend several months in the West. '79. The corner-stone of St. Matthew's Lu-theran church, on the Manor near Buckeys-town, Md., was laid in the presence of a large congregation on April 23d. The sermon was preached by Rev. Luther Kuhlman, of Fred-erick, Md., president of the Maryland Synod. Rev. A. H. Burk is pastor loci. '79. J. B. Raby, Esq., formerly corporation lawyer for Frick Co., Waynesboro, Pa., has opened a law office in that city as a practic-ing attorney. '80. Rev. A. H. F. Fisher, wife and son, of Barren Hill, Pa., spent a week in Gettysburg the latter part of May, visiting Mrs. Fisher's mother, Mrs. Picking. Mr. Fisher speaks in terms of the strongest commendation of his people at Barren Hill. 68 THE COLLEGE MERCURY. '80. The corner-stone of Rev. M. P. Hook-er's new church edifice at Steelton, Pa., was laid on Sunday, April 30th, amid large crowds and imposing ceremonies. '80. Rev. L. B. Wolf, President of the Watt's Memorial College, Guntur, India, ar-rived in Gettysburg, Wednesday evening, May 17th, after an absence of five years. After a few days' visit among friends and relatives, he repaired to the meeting of the General Synod, leaving his family here. '82. Messiah Lutheran Church, Philadel-phia, Pa., of which Rev. M. H. Valentine is pastor, at a recent effort, raised $2,000 toward making repairs and alterations in the church edifice, which was damaged by fire several months ago. '82. The Pennsylvania Lawyer, containing abstracts of the laws of Pennsylvania, and of the postal, patent, copyright, and pension laws, with legal and business forms, is a new book-by W. C. Sheely, Esq., of this place. It is published by L. G. Firestine & Co., of Mechan-icsburg, and sold by subscription at $4 and $5 per volume of about 700 pages. '83. The Second Lutheran Church ofJohns-town, Pa., Rev. G. W. W. Amick, pastor, has built a parsonage for its pastor. '83. Rev. Wm. W. Anstadt, pastor of the Lutheran Church at Bedford, and Miss Mary Alice Hantz, were married at the residence of the bride in York, Pa., on Wednesday evening, May 3d. The ceremony was performed by Rev. P. Anstadt, D. D., '44, father of the groom. '83. Rev. H. L Yarger, of Lawrence, Kan., will address the Y. M. C. A. at Midland Col-lege, June 7th. '84. The work of Rev. L. M. Zimmerman, pastor of Christ Lutheran Church, Baltimore, Md., has received the highest commendation at the hands of the city papers. The Balti-more Herald, of May 7th, contains a three-column review of his six years of labor there. '85. Rev. L. E. De Yoe, pastor of the Mes-siah Lutheran Church, Harrisburg, Pa., preached a sermon to the G. A. R. posts of that city on Sunday, May 28th. '85. We congratulate Mr. S. S. Neely, Esq., on his appointment by the Government as statistical agent of the State for the Agricul-tural Department. Mr. Neely's duties in his new position will not be of a very onerous nature, we understand, while the attendant salary is quite a lucrative one. '86. Rev. Prof. O. G. Klinger, principal of the Preparatory Department, spent a week in New York, recently, in the interest of the col-lege. '87. Hagerstown, Md.—Rev. S. E. Bateman, pastor of St. Mark's, has been called to All Saints, Philadelphia. His success in building up a new congregation, and erecting in a grow-ing part of the city an attractive and comfort-able chapel, has brought this popular and efficient worker into deserved prominence. '87. Rev. W. F. Steck, having accepted the call extended to him by the Lutheran congre-gation of Port Royal, Pa., has left the people of his former pastorate amid universal regret. May success attend him in his new field of labor. '88. The Church of the Reformation, Balti-more, Md., of which Rev. D. Frank Garland is pastor, was dedicated on Sunday, May 21st. The exercises consisted of a dedicatory ser-mon at half-past two o'clock, by Rev. J. W. Richard, D. D, '68, of Gettysburg Theological Seminary, and a sermon at eight o'clock in the evening by Rev. J. G. Morris, D. D., LL D. Short addresses were made by the pastor, by Rev. Charles S. Albert, D. D., '67, Rev. H. F. Kroh, '84, and others. '88. Rev. C. A. Hoy, Orrstown, Pa., reports having resigned his charge on the 21st inst, to accept a new mission congregation in south-east Philadelphia. '89. Rev. S. J. McDowell was installed as pastor of Emmanuel's Lutheran Church, Fries-burg, N. J., on Sunday, April 16th, by Rev. Dr. Enders, of York, Pa. This is one of the oldest Lutheran churches in America, having been founded nearly two hundred years ago. Mr. McDowell is performing an excellent work among his people, and has earned the esteem of the entire community. '90. C. B. Fager, Jr., Geo. B. Kunkel, and Wm. H. Ulsh, received their degrees of M. D. from the University of Pennsylvania, on May 10th. We expect the gentlemen to be with us Commencement week. THE COLLEGE MERCURY. 69 '90. L. M. Kauffman, lately graduated among the first in his class from Bellevue Hospital Medical College, is practicing his profession with his father at Kauffman, Pa. He was offered a hospital appointment, but declined. '90. Rev. N. E. Yeiser and wife, recently-sent by the General Synod of the Lutheran Church as missionaries to India, arc for the present living with Dr. Kugler and Miss Fannie M. Dryden, two lady missionaries who have been there some time. '91. D. A. Buehler, now with the A. E. Footc Co., wholesale dealers in scientific books, Philadelphia, Pa., was at home in attendance at the funeral of the late Alexander D. Bueh-ler. '92. We were glad to greet again on the campus, recently, Mr. H. H. Jones, who has spent the past year in the Medical Depart-ment of Maryland University; also Mr. E. J. Cook, an ex-member of '92, who has been, during the past year, principal of Bel Air Academy. Mr. Cook expects to study law after taking a short trip to the World's Fair this summer. '93. Mr. M. C. Wright, formerly of the class of '93, in Gettysburg College, graduates this year in the regular classical course at Michi-gan University, Ann Arbor, Mich. '94. Mr. J. H. Fichthorn, who left Gettys-burg at the end of Freshman to enter Cornell, has been compelled to forego attending college, during the past term, from weakness of the eyes. '94. We were pleased, indeed, a few days ago, to once more greet Mr. R. E. Miller, who the past year has been taking private tutorship at home, under the able direction of Mr. F. E. Metsgar, '88. Mr. Miller expects to join his class again at the opening of next year. F-RATEKMITy /NOTES. PAUL W. KOLI.ER, Editor. PHI KAPPA PSI. Our symposium will be held on Wednesday, June 21st, at the Eagle Hotel. Bros. Clayball and Stitely, of Westminster, Md., helped to cheer our base-ball team on to victory during the recent game at that place. Bro. Keefer, Secretary of I. C. A. A., at-tended a meeting of that body, held at the Bingham House, Philadelphia, on May 20th. Bro. Hill, of town, paid our Chapter a visit recently. Bros. Turner, Keefer, Witman, and Russell are entered in the tennis tournament. PHI GAMMA DELTA. A new Chapter (V 7) of Phi Gamma Delta has been chartered at Trinity College. Bros. M. G. L. Rietz, '95, and Howard M. Plerr, '97, were initiated on Thursday, April 27th. We enjoyed a short visit lately from Bro. Fred. T. Howe, Ph. D.,of theBeta Mu (Johns Hopkins) Chapter, and editor of the Phi Gamma Delta Quarterly. " The Religious Element in Man " is the subject that has been assigned Bro. Blint, '90, for his Commencement thesis. Bro. Hoffcr, '94, represented us at the Pennsylvania State Convention of Phi Gamma Delta which met at the Wyandotte Hotel, South Bethlehem, Pa., May 4th and 5th. Measures are being taken for the establish-ment of an Alumni Chapter at Pittsburgh, Pa., and it is likely that a charter will be granted in the near future. Bro. David A. Buehler, '90, who at present is with the A. E. Foote wholesale scientific book firm, was in town to attend the funeral of his uncle, the late Alexander D. Buehler. PHI DELTA THETA. Bro. Cook, E. J., Principal of Bel Air Acad-emy, Md., was the guest of his brother over Sunday last. Bro. Maynard, '95, was initiated into the mystic brotherhood on the 20th inst. Bro. Gilroy, of Dickinson College, recently spent a few days in our midst as the guest of Pennsylvania Beta. Bro. Brallier will have the honor of being the Latin Salutatorian at the coming Com-mencement exercises of the class of '93. ALPHA TAU OMEGA. Bro. John W. Cable, Jr., '97, of Smithsburg, Md., was initiated April i8th, 1893. 7° THE COLLEGE MERCURY. Bro. Gco. A. Kyner, '89, attorney-at-law in Chambersburg, Pa., paid Gettysburg a fly-ing visit lately to see old friends. Bro. H. H. Jones, '92, who has been pur-suing a course of medicine at the University of Maryland, Baltimore, visited his Alma Mater on his way home. Bro. H. W. Jump, whom all will remember as the very able trainer of last year's success-ful foot-ball team at Gettysburg College, lately graduated from the medical department of the University of Pennsylvania. SIGMA ALPHA EPSILON. On the evening of the 10th inst, Pennsylva-nia Delta, the first chapter established north of the " Mason and Dixon line," was re-estab- Jished at our institution with the following charter members : John C. Grimes, '93 ; Geo. D. Danner and Jas. T. Povall, of the Fresh-man class, and Wm. R. McCartney, '97. Bro. Danner, '96, attended the Commence-ment exercises of the High School at his home, Manheim, Pa., on the nth and 12th of May. He presided over the annual meeting of the Alumni Association on the evening of the nth, held in the Reformed Church. Bro. Chas. G. Smith, '97, of Beaver Springs, Pa., was initiated on the 27th of May. Sigma Alpha Epsilon, of Gettysburg Col-lege, sends greeting to THE MERCURY. May it ever be a thorough representative of our in-stitution. Thanks to members of our sister fraternities for their congratulations. ATHLETieS. H. E. CLARE, Editor. THE present base-ball season opened April 29th with unprecedented interest. The team by its admirable playing has aroused general enthusiasm, each succeeding game raising the interest to a higher pitch. So far not a game has been lost, and the expecta-tions of the most ardent have been gratified. The sincere hope of THE MERCURY is that the season may close as auspiciously as it has opened, and from present indications we feel safe in saying that this hope will be realized. The first game of the season was played on the home grounds Saturday, April 29th, with Franklin and Marshall, but, owing to the in-clement weather, the teams were unable to play upon the grounds until 3 p. M., and as the visiting team was compelled to leave for the train at 3.30 P. M., the game was called in the second inning. Enough was seen to show what the home team could do, the score when the teams ceased playing being: Gettysburg, 11 ; Franklin and Marshall, o. On May 6th, the Indians of the Carlisle Training School played with our team on out-home grounds. The game was very close and interesting, especially during the first six inn-ings, neither side having scored a point. Then the tables turned, and the home team, by superb playing, scored six points and won the the game. Annexed is the score : GETTYSUUItG. INDIAN SCHOOL. Gies, c. f., . . Nicholas, i b., Kcefer, 3 b., . Hill.p Lcisenring, I. £, Tate, c, . . . Gilbert, 2 b., . , Hoffman, s. s., Erb.r.f.,. . . Totals, H. O. A. E. 3OOO Sh'na'do'h, 1 b., Toprock, 2 b., . Turkey,c. f., . . Lufkin, 1. f., . . Chief Eagle, r. f, Silas, s. s. and p., Taylor, 3 b., . . Eagle Feather, c, Nori, p. and s. s., H. O. A. E. O7O0 6 11 27 13 2 I Totals, 1 6 27 9 INNINGS. ■ Gettysburg, 00000041 1- Indian School o o o o o o o o 1- Summary—Earned runs, Gettysburg, 2 ; Indian School, 1. Three base hit, Turkey. Bases stolen, Gettysburg, 7; Indian School, 1. Base on balls, by Hill, 1 ; by Silas, 2 ; by Nori, 1. Hit by pitched ball, Toprock. Struck out, by Hill, 3; by Nori, 4; by Silas, 3. Passed ball. Eagle Feather. Time of game, 1.30. Umpires, Vastine and High Horse. Scorer, Keffer. All looked forward to May ioth with eager expectation, that being the time scheduled for our first game with Dickinson College. The expected day came and with it the game, but it proved to be so one-sided an affair that we were disappointed. From beginning to end Dickinson wasn't " in it." Himes made a miserable excuse for pitching, the home team knocking him all over the field to the intense delight of the spectators. The only playing done by the visiting team was in the field. Hill pitched a superb game, strik-ing out eight men. He amused himself with the visitors, three times hitting their bats, thereby giving them their three hits. When the last man was put out in the ninth inning, the spectators fairly rent the air with their cheering. .The crestfallen visitors slowly wended their way to the train that was to carry them away from the scene of defeat, while the dolefully tolling bell sent forth its THE COLLEGE MERCURY. 7% melancholy reverberations. Following is the score: GF.TTYSHURG. Gies, c. f., . . . • 3 Nicholas, 1 b., . . 2 Keefer, 3 b 3 Hill, p., ■ • ■ ■ 3 Richardson, r. f, . o Leisenring, 1. f., . 1 Gilbert, 2 b.t . . . 1 Hoffman, s. s., . .2 Tate, c, 2 Totals, . 17 16 27 13 2 DICKINSON. R. H. O. A. B. Himes, p., . o o o 4 o Davis, 1. f., . 1 1 2 o o Gilroy, 2 b., .01642 Curry, 3 b., . . - o 1 2 30 Bowman, c, .002 4 a Goodall, ib o on o 1 Lantz, c. f., . o o 3 1 1 Cramer, r. f., . . . o o 1 o c Makely, s. s., . .000 1 3 Totals, .1 3 27 17 7 Gettysburg, 4 J ° « « 3 2 2 3—'7 Dickinson, 1 o o o o o o o o— 1 Summary—Earned runs, Gettysburg, 9; Dickinson, 1. Two base hits, Hill, Nicholas, Hoffman. Bases stolen, Gettysburg, 14; Dickin-son, 2. Double play, Hill and Nicholas. Bases on balls, by Hill, 3; by 'Himes, 3. Hit by pitched ball, Gies and Tate. Struck out by Himes, 1 ; by Hill, 8. Passed balls, Bowman, 2. Time of game, 1.45. Umpires, Vastine and Vail. Scorer, Keffer. Another victory was added to our list, May 13th. After a drive of twenty-three miles over rough roads, our team met the Western Maryland College team upon their grounds at Westminster, Md., and defeated them. The game was close and interesting. Fine work was done on both sides, especially by the batteries and the Gettysburg fielders. Although the Gettysburg boys were somewhat exhausted by the long drive, they kept up their record to the end. The score was not as high as it would have been had the conditions been more equal. Following is the score: GETTYSBURG. Gies, c. f., . . . Nicholas, ib., . Keefer, 3 b., . . Hill, p., . Richardson, r. f., Leisenring, I. f., Gilbert, 2 b., . . Hoffman, s. s., . Tale, c R. H. O. A. E. WESTERN MARYLAND. K. H. O. Sellman, p., .001 Danner, 2 b., . . . o 2 2 Kurgeson, c, . . . o 1 4 Lewis, s. s., . . . o c 1 Gilbert, 1 b., . . . o o 9 Stull, 1. f. o o 3 Story, c. f. 1 o 4 Keen, r. f., . . . . o 3 1 Miller, 3 b., . . . o 1 2 score of 23 Totals, . 4 5 27 11 1 Totals,.i 7 27 11 6 | INNINGS. Gettysburg 10030000 0—4 1 Western Maryland o 1 o o o o o o o—1 | Summary—Earned runs, Gettysburg, 2; Western Maryland, 1. | Bases stolen, Gettysburg, 8 ; Western Maryland, 4. Double plays, Gies, Keefer, and Gilbert : Hoffman and Nicholas. Bases on balls, I by Sellman, 2. Hit by pitched ball. Hill. Struck out by Hill, 7; by Sellman, 3. Passed balls, Furgeson, 2. Time of game, 1.50. Umpires, Vastine and White. Scorer, Keffer. The game of May 20th with New Windsor College, on our home grounds, proved to be a very one-sided contest. Mr. Whitehill wasn't " in it" with Gettysburg's Hill. The game became rather monotonous toward the end. The home team did good playing. More need not be said—the score speaks for itself: Gettysburg, 27 ; New Windsor, 2. Much base-ball skill is developing in Prep., an example of which we had on Saturday, May 20th, when the Sub-Freshman team de-feated the Freshman team by a to 9. On Saturday, May 27th, the Sub-Freshman were again victorious. This time they de-feated the Sophomores by a score of 15 to 9. Their skill and coolness is to be commended, and Gettysburg need not tremble for her laurels for the next few years. The return game with Dickinson,.scheduled for May 24th, has been postponed to a future date. The return game that was to be played with Franklin and Marshall has been declared off on account of their team disbanding. At no time in the history of the college has so much interest been awakened in tennis. Every one seems to be infected with the fever. The absorbing topic in tennis circles is the tournament to be held during Commence-ment week. The entries for " doubles " are closed with thirty-six names. The " singles " are still open, but will be closed shortly. Practice is now in order for the preliminaries, which will be held in a week or two. At present the outlook for the tournament is very favorable, and if nothing unexpected occurs, it will be one of the most pleasant features of Commencement week. Base-ball and tennis have not entirely over-shadowed the interest in foot-ball. The appli-cants for next year's team practice weekly. Some new and promising material has been developed since last fall, and we look forward to a strong team for next year. Arrangements are being made for the Field Sports to be held during Commencement week. The sports will consist of dashes, races, jumping, kicking, throwing, etc. Mana-ger Nicklas, '94, is doing all in his power to make the affair a great success. We hope that his efforts will not be in vain. Keefer, '95, represented Gettysburg College at the annual athletic games held at Philadel-phia, May 20th, under the auspices of the Inter-Collegiate State Athletic Association. TOW/N AND SEMI/NTVRy. ROSCOE C. WRIGHT, Editor. SEMINARY. THE annual meeting of the Bible Society of Gettysburg was held April 29th. Dr. Hay was re-elected President. 72 THE COLLEGE MERCURY. Mr. Foster U. Gift, of the Junior class, will act as English Assistant to Dr. Wenner, of New York, during the coming summer vaca-tion. Rev. Ellis B. Burgess has accepted a call to Avenmore, Pa. He will enter upon his work in June. Appropriate Ascension Day services were held in the Seminary chapel, May l ith. Ad-dresses were made by Drs. Hay, Wolf, and Richard. Rev. W. Eichmann, of Westphalia, Ger-many, arrived here on the 29th of April. He studied theology five years in Germany, and came to Gettysburg to learn something about American church life. At the close of the term, he will go West to take a charge. We wish him success. Rev. C. H. Gruver has received a call from the Lutheran Church at Sparrow's Point, Md. Dr. Butler, of Washington, and Rev. H. R. Geiger, Ph. D., editor of the Lutheran Evange-list, visited the Seminary April 27th. Dr. George Scholl, Secretary of Foreign Missions, was with us April 23d. Dr. Hay delivered the address at the laying of the corner-stone of St. John's Lutheran Church, at Stcelton, April 30th. Mr. J. Braren, of Holstein, Germany, a member of the Middle class, expects to go West this summer to do mission work among the Germans of Nebraska. Drs. Valentine and Wolf are delegates to the General Synod. Rev. A. Stewart Hartman, Secretary of Home Missions, has appointed Mr. A. C. Stup as missionary for the summer vacation to Riverside, Cal., and Mr. A. A. King to Bangor, Pa. Messrs. Axe, Bergstresser, Hesse, Dunlap, and R. B. Wolf, have been appointed as colporteurs for the Pennsylvania Bible Society. On Sunday, May 21st, Rev. D. Frank Gar-land's church, in Baltimore, was dedicated. Dr. Richard preached the dedicatory sermon. Rev. F. S. Schultz has received a unanimous call to Morellville, a suburb of Johnstown, Pa. Dr. Richard entertained the Senior class of the Seminary at his home, Thursday evening, May 18th. A very enjoyable time is re-ported. Rev. Wolf, the missionary who recently returned from India, addressed the students, Sunday morning, May 21st, on "The kind of men needed in the foreign field to-day." The address was an excellent one, timely, and full of many important suggestions. Rev. Wolf intends to remain in this country about three months. TOWN. April 30th was the one hundredth anniver-sary of the independence of the Reformed Church in the United States, that body having separated from the church in Holland, April 30th, 1793. Rev. Barkley delivered an his-torical sermon in Trinity Reformed Church in the morning. Mrs. Harriet Brown Krauth, widow of Rev. Dr. C. P. Krauth, the first President of Gettys-burg College, died April 27th. S. S. Neely, Esq., has been appointed statis-tical agent of the State for the Agricultural Department. Arrangements are being made for the semi-annual encampment of the Department of Pennsylvania, G. A. R., at Gettysburg, July 15th to 21 st. Large delegations from the De-partments of New York, Maryland, and Dela-ware are expected. The New York monument in the National Cemetery will be dedicated July 3d, the anni-versary of the battle. That State has ap-propriated $50,000 for the transportation of the Governor and staff, members of the Legis-lature, and surviving veterans. THE COLLEGE MERCURY. n A distinguished party, consisting of General James Longstreet, General E. Porter Alexan-der, artillery leader of the Confederacy, General Mahone, of Va., Major-General O. O. Howard, of the U. S. Army, Generals Sickles and Tre-main, of New York, Governor Pattison and Auditor-General Gregg, of Pennsylvania, visited the battle-field April 28th-2C)th. On May 6th the oratorical contest between six members of the College Prohibition Club was held in the Court-House. This contest is preliminary to the State Inter-Collegiate Prohibition Contest, to be held at Harrisburg, June 6th, to which the winner will be sent. The winner at the State Contest will take part in the National Contest to take place at Chi-cago. The following is the list of the contest-ants, and the subjects of their respective orations: I. O. Moser, "Our Public School System ;" O. O. Leidich, " Monopolies ;•" M. Kemp, " The Effects of Prohibition on Na-tional Character;" L. F. Miller, " Arbitration vs. War;" W. D. Ernest, " The Curse of the Nineteenth Century;" C. E. Sanders, "Pro-hibition the Safeguard of our Social Fabric." The judges, Dr. Swartz, and Revs. Black and Good, decided that Mr. Sanders was the win-ner of the contest. THE MERCURY extends congratulations. Dr. Geo. E. Reed, President of Dickinson College, delivered the Memorial Day oration at Gettysburg. The electric railway company is meeting with much opposition. The pike companies brought suit, claiming that if the electric road was built it would interfere with traffic over their roads. This was settled by paying the pike companies $100. Recently the veterans have taken the matter in hand. Not wishing to see Devil's Den, Peach Orchard, Valley of Death, and other places of historic interest defaced by the blasting and filling in for the road-bed, they are petitioning the Secretary of War to prevent a further desecration of the battle-field. The railway company maintains that the new road will not mar the scenery at the foot of Round Top, and that the battle lines will remain intact. The War Depart-ment sent Major George B. Davis, Advocate General Judge of that department, to look over the proposed route. The decision of the Secretary of War will doubtless be based upon his report. Rev. Hugh Gilchrist has accepted a call to the Presbyterian Church. At the recent session of the State Medical Society it was decided to hold its next meet-ing at Gettysburg. We are again called upon to note the death of one intimately connected with the college. On Friday morning, May igth, Alexander D. Buehler died after a very short illness. Mr. Buehler succeeded his father as Treasurer and Trustee of Gettysburg College 37 years ago. During his long residence in Gettysburg he was identified with the Gas Company, the Adams County Fire Insurance Company, and the Water Company. Since 1867 he has been one of the proprietors of the Star and Sentinel. A large circle of friends will mourn his depar-ture. He bequeathed $2,000 to the college. On Thursday, May 18th, Hon. Chris. Magee, of Pittsburgh, and State Senators William Flinn, Walter Lyon, Wm. Penn Lloyd, Grant Herring, and Samuel Steele were here to look over the battle-field. Senator Flinn is the author of the bill giving electric roads the right of eminent domain. LITE-RTVRy SOCIETIES. WALDO D. MAYNARD, Editor. OWING to so many attractions out-doors, there is not so much interest manifested in society work as there should be. This is a matter to be regretted, for our work in the literary societies is of so much importance that 74 THE COLLEGE MERCURY. we cannot afford to neglect it. The time and labor required for preparation in this work is but comparatively little, so much the more is it needful then that we should not shirk our work when we are on the programme for per-formance. Let us then arouse ourselves to greater activity and make our society work of as much importance during the spring term as any other term of the year. With a little self-denial and restraint this can easily be done. Nearly all of the men in college now belong to the societies. This is very encouraging, but the members should keep at work until every man belongs to a society. PHRENA. NOTES. Phrena. has made valuable additions to its library, over 50 volumes of standard works having been purchased recently. The following will be the contestants in the Junior Oratorial Contest, to be held during Commencement week: Messrs. Lantz, Bush, Barndt, and Stahl. Mr. R. N. Stahle, '97, has been elected a member of Phrena. The following action has been taken by Phrena. upon the death of one of its members, Mr. Charles S. Wolf. WHEREAS, God, in His all-wise providence, has seen fit to remove from our midst Charles Stark Wolf, a true and faith-ful member of Phrenakosmian Literary Society; and WHEREAS, In this sudden departure from a life, rich with promise, we deeply mourn our great loss of one who has always been a loyal Phrena.; therefore, be it Resolved, That in his untimely death we have lost an active worker, an ardent supporter, and a congenial asso-ciate ; and also Resolved, That though his seat be vacant, and we shall meet him no more here, we have the assuring hope and belief that our loss is his infinite gain ; and Resolved, That though we are saddened by the loss of our associate, recognizing that His ways are not our ways, we bow in humble submission to Him who doeth all things well; and also Resolved, That a copy of these resolutions be presented to the family of the deceased; that they be recorded in the minute-book of the society ; and that they be printed in the college journals, church and town papers. VIRGIL R. SAYLAR, FLAVIUS HILTON, EDGAR SUTHERLAND, GELLERT ALLEMAN, ROSCOE C. WRIGHT. PHILO. NOTES. Philo. has finished its course in the discussion of authors. The society was very successful in this new undertaking. The hall was crowded every evening, while this plan was pursued, by the people from town as well as by the students. The following noted authors were some of those considered : Tennyson, George Eliot, Oliver Wendell Holmes. Fifty volumes of standard works have been added to the library, and a committee has been appointed to re-catalogue the books in the library. The following have recently been elected members of Philo.: Messrs. Ibach, '94; Wiest, Madara, Hoffman, Feldman, '95 ; Shaar and Heindel, '96; Smyser, Lutz, Culp, McCartney, Misses Tipton and Hess, '97. Oliver Wendell Holmes and Mrs. H. B. Nixon were elected honorary members. On Friday, May 26th, Philo. Society elected new officers to attend to her business. The officers elected were as follows : President, D. W. Van Camp ; Vice-President, W. A. Kump ; Recording Secretary, G. Z. Stup; Treasurer' W. B. Duttera ; Critics, J. F. Seebach, F. H. Bloomhardt, R. W Mottern ; Janitor, H. D. Newcomer. Philo. will hold its preliminary to the Junior Oratorial Contest on June 9th. A maiden fair of Boston town, Whose hose were azure as her eyes, Who'd ranged the scale of all the fads, Woke in my heart the god of sighs; She loved me, and I thought to hear Some erudite endearing name, But no, the learned darling called Me " lovie-dovie," just the same. —Life. ADVERTISEMENTS. Wanamaker's. Sporting goods of every sort. Sporting wear of every sort—Coats, Trousers, Caps and such a gathering of Shoes for every indoor or outdoor game as was never before seen in America. And Wanamaker prices—as low as anybody's, very likely lower than any-where else. ATALANTA was the swiftest girl of antiquity. The myth has come true to-day in a Wheel. 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Threats To International Peace And Security. The Situation In The Middle East ; United Nations S/PV.8231 Security Council Seventy-third year 8231st meeting Friday, 13 April 2018, 10 a.m. New York Provisional President: Mr. Meza-Cuadra . (Peru) Members: Bolivia (Plurinational State of). . Mr. Llorentty Solíz China. . Mr. Ma Zhaoxu Côte d'Ivoire. . Mr. Tanoh-Boutchoue Equatorial Guinea. . Mr. Ndong Mba Ethiopia. . Mr. Alemu France. . Mr. Delattre Kazakhstan. . Mr. Umarov Kuwait. . Mr. Alotaibi Netherlands. . Mr. Van Oosterom Poland. . Ms. Wronecka Russian Federation. . Mr. Nebenzia Sweden . Mr. Skoog United Kingdom of Great Britain and Northern Ireland . Ms. Pierce United States of America. . Mrs. Haley Agenda Threats to international peace and security The situation in the Middle East This record contains the text of speeches delivered in English and of the translation of speeches delivered in other languages. The final text will be printed in the Official Records of the Security Council. Corrections should be submitted to the original languages only. They should be incorporated in a copy of the record and sent under the signature of a member of the delegation concerned to the Chief of the Verbatim Reporting Service, room U-0506 (verbatimrecords@un.org). Corrected records will be reissued electronically on the Official Document System of the United Nations (http://documents.un.org). 18-10728 (E) *1810728* S/PV.8231 Threats to international peace and security 13/04/2018 2/22 18-10728 The meeting was called to order at 10.05 a.m. Adoption of the agenda The agenda was adopted. Threats to international peace and security The situation in the Middle East The President (spoke in Spanish): In accordance with rule 37 of the Council's provisional rules of procedure, I invite the representative of the Syrian Arab Republic to participate in this meeting. The Security Council will now begin its consideration of the item on its agenda. I wish to warmly welcome His Excellency Secretary-General António Guterres, to whom I now give the floor. The Secretary-General: The situation in the Middle East is in chaos to such an extent it has become a threat to international peace and security. The region is facing a true Gordian knot — different fault lines crossing each other and creating a highly volatile situation with risks of escalation, fragmentation and division as far as the eye can see, with profound regional and global ramifications. We see a multiplicity of divides. The first is the memory of the Cold War. But, to be precise, it is more than a simple memory: the Cold War is back with a vengeance — but with a difference. The mechanisms and the safeguards to manage the risks of escalation that existed in the past no longer seem to be present. Secondly, there is the Palestinian-Israeli divide. Thirdly, there is the Sunni-Shia divide, evident from the Gulf to the Mediterranean. It is important to note that apparent religious divides are normally the result of political or geostrategic manipulation. Finally, there is a wide range of different factors — from opposing attitudes in relation to the role of the Muslim Brotherhood or the status of the Kurds, to the dramatic threats to communities that have been living in the region for millenniums and are part of the rich diversity of Middle Eastern societies. Those numerous divisions are reflected in a multiplicity of conflicts with different degrees of interconnection, several of which are clearly linked to the threat of global terrorism. Many forms of escalation are possible. We see the wounds of the Palestinian-Israeli conflict continuing to fester. The recent violence in Gaza resulted in many needless deaths and injuries. I repeat my call for an independent and transparent investigation into those incidents. I also appeal to those concerned to refrain from any act that could lead to further casualties, in particular any measures that could place civilians in harm's way. That tragedy underlines the urgency of revitalizing the peace process for a two- State solution that will allow Palestinians and Israelis to live side by side in peace in two democratic States within secure and recognized borders. I reaffirm the readiness of the United Nations to support those efforts. In Yemen, we are witnessing the worst humanitarian disaster in today's world. There is only one pathway to ending the Yemeni conflict and to addressing the humanitarian crisis: a negotiated political settlement through inclusive intra-Yemeni dialogue. My Special Envoy, Martin Griffiths, is doing everything possible to facilitate that political settlement. He will brief the Council next week. In Libya, I encourage all parties to continue to work with my Special Representative, Ghassan Salamé, as he engages in the political process with a broad range of Libyan interlocutors across the country in order to implement the United Nations action plan. It is high time to end the Libyan conflict. The case of Iraq demonstrates that progress is possible with concerted local, regional and global commitment. With the defeat of the Islamic State in Iraq and the Levant, having overcome the risk of fragmentation, the Government of Iraq must now focus on reconstruction, reforms and reconciliation. I hope that the upcoming elections will consolidate that progress. At the recent Paris and Rome conferences, the international community reaffirmed its support for Lebanon's sovereignty, stability and State security institutions. It is absolutely essential to prevent a new Israel-Hizbullah conflict, which could inevitably result in many more victims and much greater destruction than the last war. I reiterate the critical importance to act on key principles and commitments on Lebanon, including the Security Council resolutions, such as resolution 1701 (2006), and the policy of disassociation. The dangers of the links to the Syrian conflict are 13/04/2018 Threats to international peace and security S/PV.8231 18-10728 3/22 evident in the recent confrontations between Iran and Israel in Syria.Syria today indeed represents the most serious threat to international peace and security. We see there confrontations and proxy wars, involving several national armies, a number of armed opposition groups, many national and international militia, foreign fighters from everywhere in the world and various terrorist organizations. From the beginning, we have witnessed systematic violations of international humanitarian law, international human rights law and international law, in general, in utter disregard for the letter and spirit of the Charter of the United Nations.For eight long years, the people of Syria have endured suffering upon suffering. I reiterate that there is no military solution to the conflict. The solution must be political through the Geneva intra-Syrian talks, as stipulated in resolution 2254 (2015), and in line with the consistent efforts of my Special Envoy, Staffan de Mistura. Syrians have lived through a litany of horrors: atrocity crimes, sieges, starvation, indiscriminate attacks against civilians and civilian infrastructure, the use of chemical weapons, forced displacement, sexual violence, torture, detention and enforced disappearances. The list goes on.In a moment of hope, the Security Council adopted resolution 2401 (2018), demanding that all parties cease hostilities without delay for a durable humanitarian pause. Unfortunately, no such cessation of hostilities ever really took place. That is the bleak panorama of Syria today.In that panorama, I am outraged by the continued reports of the use of chemical weapons in Syria. I reiterate my strong condemnation of the use of chemical weapons by any party to the conflict under any circumstances. Their use is abhorrent and a clear violation of international law. The seriousness of the recent allegations requires a thorough investigation, using impartial, independent and professional expertise.In that regard, I reaffirm my full support for the Organization for the Prohibition of Chemical Weapons (OPCW) and its Fact-finding Mission in undertaking the required investigation into those allegations. The mission should be granted full access, without any restrictions or impediments, to perform its activities. I take note that the Syrian Government has requested that and is committed to facilitating it. The first OPCW team is already in Syria; a second team is expected today or tomorrow.However, we need to go further. In a letter to the Council two days ago, I expressed, following the end of the mandate of the OPCW-United Nations Joint Investigative Mechanism,"my deep disappointment that the Security Council was unable to agree upon a dedicated mechanism to attribute responsibility for the use of chemical weapons in Syria".I want to repeat today that the norms against chemical weapons must be upheld. As I wrote in the same letter:"[e]nsuring accountability for a confirmed use of chemical weapons is our responsibility, not least to the victims of such attacks. A lack of accountability emboldens those who would use such weapons by providing them with the reassurance of impunity. This, in turn, further weakens the norm proscribing the use of chemical weapons and the international disarmament and non-proliferation architecture as a whole. I urge all Member States to act responsibly in these dangerous circumstances;"I appeal to the Security Council to fulfil its duties and not to give up on efforts to agree upon a dedicated, impartial, objective and independent mechanism for attributing responsibility with regard to the use of chemical weapons. I stand ready to support such efforts."The increasing tensions and the inability to reach a compromise in the establishment of an accountability mechanism threaten to lead to a full-blown military escalation. In my contacts with the members of the Security Council, particularly the permanent members, I have reiterated my deep concerns about the risks of the current impasse and stressed the need to prevent the situation from spiralling out of control.That is exactly the risk that we face today — that things spiral out of control. It is our common duty to stop it.The President (spoke in Spanish): I thank the Secretary-General for his valuable briefing.I shall now give the floor to those Council members who wish to make statements.S/PV.8231 Threats to international peace and security 13/04/2018 4/22 18-10728 Mr. Nebenzia (Russian Federation) (spoke in Russian): We are greatful to the Secretary-General for his briefing. His participation, his assessments and his authoritative words about the situation that has developed are very significant. We agree with him that there are many wounds in the Middle East. However, most important, currently the deepest wound is the situation in Syria, insofar as any negative repercussions would have major global implications.Two days ago, news of a threat by the United States to launch missile strikes against the Syrian Arab Republic ricocheted around the world. The Russian Federation was also warned to prepare for strikes. Let me point out that our military is in Syria at the invitation of its legitimate Government in order to combat international terrorism. We continue to see dangerous military preparations for an illegal act of force against a sovereign State in violation of the norms of international law. It is not just the use of force but even the threat of it that flies in the face of the Charter of the United Nations, and that is precisely what we are seeing in the most recent statements and actions of Washington and its allies. The bellicose rhetoric is being ratcheted up at every level, including at the very top. Additional forces and assets of the United States military and its allies are bearing down on the Syrian coast. It feels as though Washington is singlemindedly heading towards unleashing a military scenario against Syria. That cannot be permitted. Such developments would be fraught with terrible consequences for global security, especially considering that a Russian military contingent is deployed in Syria.There are also those who have been observing these risky preparations with tacit approval, declaring that they understand Washington's motives or engaging in direct incitement, thereby becoming potential accomplices in an act of reckless military adventurism. There are people in the Security Council who love to talk about preventive diplomacy. Right now, for some reason, they are nowhere to be seen or heard. The guilty parties have been speedily identified not just before any investigation has been conducted but even before it has been established whether the incident in question took place at all, but evidently they must still be punished. Someone will have to answer for these unfortunate developments and for the previous interventions that have engulfed many countries in years of crisis with untold casualties.Witness the recent experience of Iraq and Libya, which, among other things, shows that the attitude of America's leaders to the Security Council is largely one of convenience. They need it as cover for their Iraqi test tubes and Libyan no-fly zones. What they are presenting us with now is another virtual test tube, and an empty one. The reckless behaviour of the United States as it tramples on international law and State sovereignty is unworthy of its status as a permanent member of the Security Council, which presupposes the highest possible degree of responsibility and certainly not a right to sabre rattling, a right that is unknown in international law.Why does the United States continue to torture the Middle East, provoking one conflict after another and pitting the States of the region against one another? Who will benefit from a potential strike against the Syrian military, which is taking the brunt of the fight against terrorism and achieving major victories in it? We know for sure that the ringleaders of the Syrian armed groups were given orders to launch an offensive after a possible military action. Is this latest wave of chaos really being unleashed just for that?The excuse is the alleged use of toxic substances in the Syrian town of Douma on 7 April, for which there has been no reliable confirmation. Our specialists found no trace of the use of toxic substances. The residents of Douma know of no such attack. All the evidence of the alleged attack has been provided by anti-Government forces for whom this development is in their interests. We have good reason — indeed, we have information — leading us to believe that what took place was a provocation with the participation of various countries' intelligence services. We have been issuing warnings about this for a long time. It is a repeat of the Khan Shaykhun scenario in April of last year.The Syrian Government, for which this is clearly the last thing it needs, has said that it was not involved and has sent a request for an immediate inspection by the Organization for the Prohibition of Chemical Weapons (OPCW) of the location of the alleged incident. It has offered security guarantees jointly with the Russian military. The mission is already getting started on its work in Syria and we hope that it will be able to conduct a truly independent and impartial investigation.Only the Security Council has the authority at the international level to decide what measures to take and against whom in connection with the use of chemical 13/04/2018 Threats to international peace and security S/PV.8231 18-10728 5/22 weapons in Syria. Russia will continue to work diligently and systematically to de-escalate the recent tensions in international relations. We proposed adopting a brief resolution in support of the OPCW inspection mission in Douma that the United States, Britain and France irresponsibly blocked, thereby demonstrating their lack of interest in an investigation. The only thing they care about is overthrowing the Syrian Government and, more broadly, deterring the Russian Federation. This has been clearly visible in other international and domestic political events built on unfounded hoaxes and conspiracy theories that always centre around the Russian Federation.What is the United States trying to achieve? After many years of internecine strife in Syria, significant areas of the country have been stabilized. The political process is reviving and indicators of national reconciliation are emerging. The terrorists have been dealt a significant blow. We have never denied that the United States has also made a certain contribution to achieving that shared goal, but it has always kept certain types of terrorists in reserve for its fight against the so-called regime and for advancing its geopolitical priorities in the region.My British colleague is always asking me what Russia is doing to implement resolution 2401 (2018). My answer is that my country is practically the only one that is doing anything about it. Over the course of the Astana process, peace has been restored in more than 2,500 towns and villages. That does not mean that they have become victims of the regime, as the United States calls it, merely that with the help of Russia and other guarantors they have established normal relations with the central authorities in Damascus. With the support of the United Nations, the Syrian National Dialogue Congress was held successfully in Sochi. How many towns and villages has the United States brought peace to? How many groups has it persuaded to join the ceasefire agreements?In order to break the deadlock in the situation in eastern Ghouta after the adoption of resolution 2401 (2018), complex negotiations were conducted with the leaders of armed groups, with Russian assistance. The militias and their family members were safely evacuated from the district, and civilians were finally given the opportunity to shake off years of terror. Film of their genuine joy exists, but the Western media is not showing it. The United States does not care about the fate of the prisoners of the militias in eastern Ghouta who had been supporters of the Syrian Government. When they were bargaining with the Syrian authorities to exchange prisoners, the militias claimed that they were holding between 2,000 and 4,000 people. Now it turns out that there are far fewer. People died from harsh treatment and hard labour digging huge tunnels for their torturers.Some members have grieved to see their bearded pilgrims setting off for Syria on free tourist tickets. They lost no opportunity to shriek from every street corner about the plight of the hundreds of thousands of people in besieged eastern Ghouta. Now those people need help in rebuilding normal lives, but these Council members have already lost interest because the area is under Government control. Now there will have to be unpleasant discussions about the blockade of Fo'ah and Kefraya. When was the last time a humanitarian convoy was there? When was the last time Council members even asked about it? Someone must answer for the coalition's destruction of Raqqa.These are dangerous developments, with far-reaching ramifications for global security. In this instance, responsibility lies entirely with the United States and its allies. It is a pity that Old Europe continues to lose face. We call on the leaders of these States to immediately reconsider, return to the international legal fold and not to lead the world to the dangerous brink. We urgently need to find a peaceful way out through a collective effort. The Russian Federation is ready to cooperate equitably with all partners and to solve the problems that may arise through dialogue. We will continue to focus on finding a peaceful settlement to the conflict in Syria based on established international law. We will continue to work actively to that end, and we call on all our partners to do the same.Mrs. Haley (United States of America): I started to listen to my Russian friend so as to respond to him, but instead I am truly in awe of his ability to say what he said with a straight face.Today's meeting of the Security Council has been convened under truly strange circumstances. The Russian Federation has asked us to discuss what it calls unilateral threats related to Syria. What is strange is that Russia is ignoring the real threat to international peace and security that has brought us all here. It is ignoring its own unilateral responsibility for all of it. What we should discuss today is the use of deadly chemical weapons to murder innocent Syrian S/PV.8231 Threats to international peace and security 13/04/2018 6/22 18-10728 civilians. That is one of the most blatant and grotesque violations of international law in the world today. It is a violation of all standards of morality. It violates the long-standing international consensus that chemical weapons represent a unique evil. Chlorine, mustard gas and other chemical weapons killed 90,000 people and injured more than 1 million during the First World War. In the history Canada in the Great World War, the Canadian soldier A.T. Hunter described it this way."The gas cloud gathered itself like a wave and ponderously lapped over into the trenches. Then passive curiosity turned to active torment — a burning sensation in the head, red-hot needles in the lungs, the throat seized by a strangler. Many fell and died on the spot. The others, gasping, stumbling with faces contorted, hands widely gesticulating and uttering hoarse cries of pain, fled madly through the villages and farms and through the city itself, carrying panic to the remnants of the civilian population and filling the roads with fugitives of both sexes and all ages".Chemical weapons did not produce the most casualties in the First World War, but they were the most feared. In the Second World War chemical weapons were employed on an industrial scale against civilians, resulting in the worst genocide in human history, which the United States recalled just yesterday on Holocaust Remembrance Day. That is what brings us here today. That is what chemical weapons are all about. That is why we must not stay silent in the face of the horrible use of chemical weapons in our own time.The first response to all of this death and injury was the 1925 Geneva Protocol, which banned the use of chemical weapons and more. Later, in 1993, the Chemical Weapons Convention was signed. It obligates all of its parties to never under any circumstances"develop, produce, otherwise acquire, stockpile or retain chemical weapons, or transfer, directly or indirectly, chemical weapons to anyone".It also prohibits all parties from helping anyone to engage in such activities. The United States is a party to the Convention. Russia is a party to the Convention. Every country that is currently a member of the Security Council is a party to the Convention. Even the Al-Assad regime has pledged to abide by the Convention, so in theory all of us agree on the core principle at stake today. No country can by allowed to use chemical weapons with impunity. Now that we have established what we all agree on, let us ask ourselves what we should be condemning today. We should be discussing the actions that truly brought us to this moment in time. We should not be condemning the country or group of countries that might have the courage to stand up in defence of our common principle against the use of chemical weapons. Instead, we should be condemning the country that has unilaterally prevented the Security Council from upholding it.Which member of the Council most exhibits unilateralism with regard to chemical weapons? It is Russia alone that has stopped at nothing to defend the Syrian regime's multiple instances of the use of chemical weapons. It is Russia alone that killed the Joint Investigative Mechanism, which enabled the world to ensure accountability for the use of chemical weapons in Syria. It is Russia alone that has used its veto six times to prevent the condemnation of Al-Assad's use of chemical weapons. It is Russia alone that has used its veto 12 times to protect the Al-Assad regime. To make matters worse, it was Russia alone that agreed to be the guarantor of the removal of all chemical weapons in Syria. If Russia had lived up to its commitment, there would be no chemical weapons in Syria and we would not be here today. That is the Russian record of unilateralism. It is a record that has led to the trashing of all international standards against the use of chemical weapons. This meeting should not be about so-called unilateral threats, but rather about the multiple actions that Russia has taken to bring us to this point.Our President has not yet made a decision about possible actions in Syria, but should the United States and its allies decide to act in Syria, it will be in defence of a principle on which we all agree. It will be in defence of a bedrock international norm that benefits all nations. Let us be clear. Al-Assad's most recent use of poison gas against the people of Douma was not his first, second, third or even forty-ninth use of chemical weapons. The United States estimates that Al-Assad has used chemical weapons in the Syrian war at least 50 times. Public estimates are as high as 200.In the weeks after Al-Assad's sarin-gas attack last April, which killed nearly 100 people, including many children, the regime used chlorine gas at least once and possibly as many as three times in the same area. Last November, just as the mandate of the Joint Investigative Mechanism expired, the regime again attacked its people with sarin in the Damascus suburbs.13/04/2018 Threats to international peace and security S/PV.8231 18-10728 7/22 In January, Al-Assad used at least four chlorine-filled rockets in Douma, and then he struck again last weekend. Thanks to Russia, there was no United Nations body to determine blame. But we know who did this; our allies know who did this. Russia can complain all it wants about fake news, but no one is buying its lies and its coverups. Russia was supposed to guarantee that Al-Assad would not use chemical weapons, and Russia did the opposite.The world must not passively accept the use of chemical weapons after almost a century of their prohibition. Everything the United Nations stands for is being blatantly defied in Syria, with the help of a permanent member of the Council. All nations and all peoples will be harmed if we allow Al-Assad to normalize the use of chemical weapons. It is those who act to violate the prohibition of chemical weapons who deserve our condemnation. Those who act to defend it deserve our support. The United States and its allies will continue to stand up for truth, accountability, justice and an end to the use of chemical weapons.Mr. Ma Zhaoxu (China) (spoke in Chinese): I thank Secretary-General Guterres for his briefing and deeply appreciate his tireless efforts on the issue of the Middle East and that of Syria.The current situation in Syria is perilous. The country is at the crossroads of war and peace, and China is following the developments there with great concern. The possibility of an escalation of tensions worries us deeply. The pressing priority of the moment is to launch a comprehensive, objective and impartial investigation into the relevant incidents in order to arrive at authoritative conclusions.China has consistently stood in favour of the peaceful settlement of disputes and opposed the routine use or threat of force in international relations. To take unilateral military action by circumventing the Security Council is inconsistent with the purposes and principles of the Charter of the United Nations and runs counter to the basic norms enshrined in international law and those governing international relations.Syria's sovereignty, independence, unity and territorial integrity must be fully respected. We call on the parties concerned to remain calm, exercise restraint, refrain from any move that could lead to further escalation of the situation and resolve the issue peacefully through consultation and dialogue. China is convinced that there can be no military solution to the Syrian issue; the only way out is a political settlement. China supports the United Nations in playing an active role in safeguarding the authority and standing of the Organization and its Security Council.China calls on the international community to steadfastly continue its diplomatic efforts, tirelessly stay the course so as to settle the Syrian issue politically, give full play to the role of the United Nations as the main mediator, and resolve without delay the Syrian issue comprehensively, justly and adequately, in keeping with the provisions of the relevant Security Council resolutions.The people of the world yearn for peace and oppose war. The situation in Syria has ramifications for peace and stability in the Middle East and the world at large, as well as for the credibility and authority of the Council. At this critical juncture, the Council must rightfully discharge its sacred responsibility emanating from the Charter of the United Nations; act in line with the dictates of our times; build unity and consensus and do its utmost to maintain peace; leave no stone unturned in its efforts to prevent war; and live up to the trust and expectations of the international community.China is and has always been a builder of world peace, a contributor to global development and a defender of the international order. China stands ready to continue its unflagging efforts to safeguard peace and stability in the Middle East and the world at large, in a spirit of responsibility to history and to the peoples of the world.Mr. Delattre (France) (spoke in French): I thank the Secretary-General for his statement.We are meeting today to address the threats to international peace and security that have arisen as a result of the situation in Syria, six days after the latest chemical-weapons carnage, on 7 April in Douma.For seven years, the situation in Syria has without a doubt constituted a grave threat to international peace and security as defined in the Charter of the United Nations. The Security Council itself characterized this as such unanimously on 27 September 2013, when resolution 2118 (2013) was adopted in the wake of the appalling chemical-weapons attacks that had taken place in eastern Ghouta. The world then learned for the first time and with horror of the symptoms of large-scale chemical-weapons-related deaths in Syria.S/PV.8231 Threats to international peace and security 13/04/2018 8/22 18-10728 To counter those who are seeking to sow confusion, going so far as to accuse the Syrian people of having gassed themselves; those who are suggesting conspiracy theories; those who are endeavouring methodically to destroy our mechanisms for action on chemical weapons in Syria, we must come back to simple facts. Yes, the Syrian crisis represents a threat to international peace and security. This threat is related to the repeated, organized and systematic use of chemical weapons by the Bashar Al-Assad regime, which once again reached new levels of horror with the two attacks perpetrated in Douma on 7 April last. Those attacks claimed the lives of at least several dozen people and wounded hundreds of others. Many of the injured will continue to suffer throughout their lives from the serious respiratory and neurological aftereffects of the chemicals used.There is no doubt once again as to the responsibility of Damascus for this attack. The facts collected on the ground, the symptoms of the victims, the complexity of handling of the substances used, and the determination of the regime's forces to subjugate the last pockets of resistance in Douma as expeditiously as possible and using every means at their disposal, all point to this.This is a well-known and documented modus operandi, given that an independent mechanism, created at the initiative of the Security Council, had already established at least four times since 2015 that chemical weapons had been used by the Damascus regime in Sarmin, Talmenes, Qmenas and Khan Shaykun — an investigative mechanism that a permanent member of the Security Council decided last November to force into silence.The chemical-weapons policy of the Bashar Al-Assad regime is among the most serious violations of all the norms that guarantee our collective security. It is first and foremost a violation of all international obligations relating to the prohibition of chemical weapons under the Chemical Weapons Convention, to which Syria is a party.Secondly, it constitutes a violation of the very foundations of international humanitarian law, namely, the principles of distinction, precaution and proportionality.Thirdly, it constitutes a breach of successive Security Council resolutions: resolutions 2118 (2013), 2209 (2015) and 2235 (2015) and therefore a breach of the obligations incumbent upon Syria under the Charter of the United Nations.Lastly, the use of chemical weapons against civilians, which was banned in 1925 under the Geneva Protocol, constitutes a war crime under the Statute of the International Criminal Court.The Secretary-General in August 2013 called the use of chemical weapons a crime against humanity. That chemical war is a tool to accelerate a deliberate policy of submission by terror, which, in seven years, has caused the deaths of 400,000 people, the deliberate destruction of civilian and health infrastructure in entire regions, a massive exodus of refugees and displaced persons and has fuelled international terrorism. This frightening picture is that of one of the most blatant threats to international peace and security in the contemporary era. It is also the record of those who, against all odds, continue to support it.I will once again have to state the obvious: if Syria has continued to use toxic substances for military purposes, it is because it has retained the capacity to use and manufacture them, in contravention of its international commitments, of the guarantees provided by Russia in the framework of the 2013 Russian-American agreement and of Security Council resolutions.It has already been several years since the Organization for the Prohibition of Chemical Weapons (OPCW) informed us of the major remaining doubts about the sincerity of Syria's initial declaration to the organization in 2013. Many of the OPCW's questions and requests for documents have gone unanswered. Syria has never provided a satisfactory explanation for the inspectors' discovery of substances and capabilities that Syria had never declared. We saw those capabilities again in action on 7 April, used to kill as many civilians as possible and terrorize the survivors to consolidate the definitive takeover of Douma by the Syrian regime.Beyond Syria, the prevailing impunity since 2013 affects the entire chemical non-proliferation regime, and with it the entire security system that we have collectively built since the Second World War. It is that collective security legacy, built to protect future generations from the outbreaks of violence in the two global conflicts, that the members of the Security Council have been mandated to protect. To allow the normalization of the use of chemical weapons without reacting is to let the genie out of the bottle. That would be a terrible setback to international order, for which we would all pay the price.13/04/2018 Threats to international peace and security S/PV.8231 18-10728 9/22 The Security Council, to which the Charter of the United Nations entrusts the primary responsibility for the maintenance of international peace and security on behalf of the entire international community, is therefore more than justified in meeting today. It is more than justified for the Council to note, once again, the violation of international law and its own resolutions, and the persistence of a proven threat to international peace and security. It is more than justified to urgently re-establish a mechanism for attributing responsibility for chemical attacks — that opportunity was given to the Council in vain, once again, on Tuesday (see S/PV.8228) with the American draft resolution (S/2018/321).The Council is more than justified in doing what it has committed itself to do, that is, to take measures under Chapter VII of the Charter of the United Nations. But in the face of the mass atrocities committed in Syria, the Council's action has been paralysed for several years by successive Russian vetoes. Russia vetoed 12 draft resolutions on Syria, including six on the chemical issue alone. Those vetoes had no other objective than to protect the Syrian authorities — to guarantee a regime of impunity, in defiance of all international standards. To allow the indefensible, Russia has deliberately chosen to sacrifice the ability of the Council to act, the most important tool of our collective security. We had proof of that again last Tuesday.On 7 April, Douma joined Ypres, Halabja and Khan Shaykhun in the litany of chemical massacres. I solemnly say that, in deciding to once again use chemical weapons, the regime reached a point of no return on 7 April. France will assume its responsibility to put an end to an intolerable threat to our collective security and to finally ensure respect for international law and the measures taken for years by the Security Council.A chemical attack like that of Douma, which consists in gassing the last inhabitants of a besieged enclave — even when it is about to fall, even when the last fighters are negotiating their surrender — is the height of cynicism. That is where we are after seven years of the regime's war against its people. This is the situation to which the world must provide a firm, united and resolute response. That is our responsibility today.It will also be essential to combat impunity for those responsible for the use of such weapons and, more broadly, for those who are responsible for the most serious crimes committed in Syria. France is fully committed to that endeavour. That is the purpose of the International Partnership against Impunity for the Use of Chemical Weapons, which we initiated last January. We will also continue to support and assist all international mechanisms in their work to investigate the most serious crimes committed against civilians in Syria.In addition to the chemical issue, continuing violations of international humanitarian law must cease without delay. We ourselves demanded it by unanimously adopting resolution 2401 (2018) — thwarted the day after its adoption by the resumption of bombardments by the regime with the active support of its allies, including those within the Council who had subscribed to the truce. Resolution 2401 (2018) has lost none of its relevance, quite the contrary — full and unhindered humanitarian access to help populations in distress must be implemented throughout the territory. It is essential and urgent that humanitarian convoys can reach eastern Ghouta safely and that civilians fleeing hostilities or in need of medical treatment can be protected.Finally, we can only sustainably resolve the Syrian crisis within the framework of a political solution and on the basis of the full implementation of resolution 2254 (2015). Only under those conditions can put an end to the suffering of the Syrian people, eradicate terrorism and work together for the stability of the Middle East. We have been calling for a political solution for seven years. May those who join us today in their concern about the consequences of the Syrian crisis finally force the regime to accept negotiations under the aegis of the United Nations.We cannot allow the most fundamental values and standards of humanity, such as those emanating from the Charter of the United Nations, be thwarted and flouted in front of our eyes without reacting. Those values and standards must be defended and protected. That is the reason behind our commitment — to restore the complete ban on chemical weapons set in stone within international conventions, and thereby consolidate the rule of law. It is the responsibility of those who believe, like France, in effective multilateralism led by a respected United Nations.We must stop the Syrian chemical escalation. We cannot allow a country to simultaneously defy the Council and international law. The ability of Damascus to violate all our norms constitutes a threat to international security. Let us put an end to it.S/PV.8231 Threats to international peace and security 13/04/2018 10/22 18-10728 Ms. Pierce (United Kingdom): The Secretary-General has presented a catalogue of danger in the Middle East, including Gaza, Yemen and Iraq. It is no disrespect to those issues that today, like other speakers, I will concentrate on Syria. The United Kingdom will be ready to put its shoulder to the wheel on those other issues when the time comes.The situation we face today and the reason we are in the Security Council today arise wholly and solely from the use of chemical weapons on the Syrian people, most probably by the Syrian regime — not just once, but consistently and persistently over the past five years. The highest degree of responsibility, to quote the Russian Ambassador, is indeed what the Council, and in particular its five permanent members, are for, and it is our duty to uphold.The British Cabinet met recently and concluded that the Al-Assad regime has a track record of the use of chemical weapons and that it is highly likely the regime is responsible for Saturday's attack. This is a further example of the erosion of international law in relation to the use of chemical weapons, as my French and American colleagues have set out, and it is deeply concerning. But more important than that, the use of chemical weapons cannot be allowed to go unchallenged. The British Cabinet has agreed on the need to take action to alleviate humanitarian distress and to deter the further use of chemical weapons by the Al-Assad regime. To that end, we will continue to work with our friends and allies to coordinate an international response.The Secretary-General mentioned the Cold War. Of course, the Cold War was bracketed by East-West cooperation. We have been on the same side as Russia. In April 1945, Russia liberated Vienna as part of our joint efforts to bring peace to Europe. In 1995, it passed the Dayton Accords at part of our joint efforts to bring peace and stability to Bosnia and Herzegovina. But in 2018 the Russians refuse to work with us to bring peace to Syria.Instead, since the first attack on Ghouta and chemical-weapons use, in 2013, the Joint Investigative Mechanism has ascribed two uses of mustard gas to Da'esh, three uses of chlorine to the Syrian regime and one use of sarin to the Syrian regime before the latest attack. As my French colleague has set out, the United Kingdom, the United States and France are members in good standing of the Chemical Weapons Convention. We are members and supporters of the Organization for the Prohibition of Chemical Weapons and its Fact-finding Mission. In the debates in the Security Council earlier this week, we would have dispatched an investigative mission, had Russia and Bolivia not blocked that effort (see S/PV.8228).Syria is the latest pernicious chronology of Russia's disregard for international law and disrespect for the international institutions we have built together to keep us collectively safe. This is revealed in actions over Georgia 10 years ago, over Malaysia Airlines Flight MH-17 and over the attack in Salisbury, which we will return to next week.Let me repeat what I said in the Security Council last week. My Government and the British people are not Russophobic. We have no quarrel with the Russian people. We respect Russia as a country. We prefer a productive relationship with Russia, but it is Russia's own actions that have led to this situation.What has taken place in Syria to date is in itself a violation of the United Nations Charter. No purpose or principle of the Charter is upheld or served by the use of chemical weapons on innocent civilians. On the contrary: to stand by and ignore the requirements of justice, accountability and the preservation of the non-proliferation regime is to place all our security — not just that of the Syrian people — at the mercy of a Russian veto. We will not sacrifice the international order we have collectively built to the Russian desire to protect its ally at all costs.The Russian Ambassador set out what Russia is doing on the ground in Syria. He thought that might be inconvenient for me to hear. However, it is not inconvenient for me to point out that Russia has given $5.5 million to the United Nations appeal. The United Kingdom has given a $160 million, and this is part of a contribution totalling $3.5 billion in all. It is not inconvenient for me to say that; it may be inconvenient for the Russian Ambassador to hear it.The Russian Ambassador also asked why we were not joining in and trying to stabilize actions in Syria and bring about peace. We have tried. Indeed, we have tried very hard to support Staffan de Mistura in getting the Geneva political process under way, and we shall continue to so. But we do not join Russia, because, sadly, its efforts have not been to try and restart the Geneva process. Instead, their efforts have been to support Syria in the use of chemical weapons and the 13/04/2018 Threats to international peace and security S/PV.8231 18-10728 11/22 bombardment of the Syrian people. In the area known as T-4, they helped the regime liberate this area but they took their eye off the ball and Da'esh took it back. They took it again, but, sadly, foreign fighters have been able to re-establish themselves there. This is not de-escalation. This is not political progress. This is a gross distortion by Russia of what is actually happening on the ground.The circumstances that we face today are truly exceptional. My colleagues from the United States and France have set out in great detail the catalogue of awful things that are happening to the Syrian people. That catalogue goes to the heart of what the Geneva Conventions, the non-proliferation regime, the United Nations and the Security Council are for. It is not only dangerous what Russia is doing in vetoing our resolutions and in supporting the Syrian regime's actions against its own people. It is ultimately prejudicial to our security. Indeed, it will let Da'esh re-establish itself. It is something that we believe we need to take action to defend.Mr. Skoog (Sweden): I thank the Secretary-General for his briefing today, for his efforts and for his good offices.Last weekend, reports once again began to emerge of horrifying allegations of the use of chemical weapons in Syria, this time in Douma, with reports of a large number of civilian casualties. Like many others, we were alarmed by these extremely serious allegations, and we called for an immediate, impartial and thorough investigation to establish the facts. In that regard, we welcome the fact that the Fact-finding Mission of the Organization for the Prohibition of Chemical Weapons (OPCW), which we fully support, has been deployed to Syria. Full access and cooperation by all parties must now be ensured.I want to reiterate once more that Sweden will spare no effort to combat the use and proliferation of chemical weapons by State or non-State actors anywhere in the world. We unequivocally condemn in the strongest terms the use of chemical weapons, including in Syria. It is a serious violation of international law, it constitutes a threat to international peace and security, and their use in armed conflict is a war crime. The international disarmament and non-proliferation regime must be safeguarded, which is best achieved through true multilateralism and broad international consensus.We share the outrage and the frustration of many in this Chamber about chemical-weapons use in Syria. Those responsible for such crimes must be held accountable. We cannot accept impunity.The conflict in Syria is in its eighth year, and we are at a dangerous moment. We fully share the deep concern expressed by the Secretary-General about the risks of the current impasse and the need to avoid the situation escalating and spiralling out of control and to pay further attention to the divides, tensions and fault lines in the region, as described again by the Secretary-General this morning.We remain deeply disappointed that the Security Council has been unable to agree and move forward on a substantial, swift, and unified response to the use of chemical weapons in Syria. We deeply regret that Russia once again used its veto and blocked the Council from taking action this week (see S/PV.8228). Over the past few days, we have tried to ensure that all peaceful means to respond have seriously been considered. We are working tirelessly to ensure that no stone is left unturned in efforts to find a way forward in the Security Council. The Secretary-General offered to support such efforts through his good offices, which is an opportunity that should be seized. That is why yesterday we circulated yet another proposal that asks for four things.First, it condemns in the strongest terms any use of chemical weapons in Syria and expresses alarm at the alleged incident in Douma last weekend, because the use of chemical weapons constitutes a serious violation of international law.Secondly, it demands full access and cooperation for the OPCW Fact-finding Mission, because we need facts and evidence about what happened in Douma last weekend.Thirdly, it expresses the Council's determination to establish a new impartial, objective and independent attribution mechanism based on a proposal by the Secretary-General, because the perpetrators of chemical-weapons attacks must be identified and held to account, and, to that end, we need a new mechanism.Fourthly, it requests the Secretary-General to dispatch immediately a high-level disarmament mission to Syria because we need to resolve all outstanding issues on chemical weapons and rid Syria once and for all possible chemical weapons that might still exist in S/PV.8231 Threats to international peace and security 13/04/2018 12/22 18-10728 the country. Such a mission would add political and diplomatic leverage to the necessary technical and professional work of the OPCW. We therefore call on all members of the Council to muster the political will and respond to the appeal by the Secretary-General so as to come together and move forward.The use of chemical weapons is a grave threat to international peace and security. It is indeed deplorable that the Council has not yet been able to come together and agree on a timely and firm response. Even though the use of chemical weapons in itself violates international law, any response must comply with international law and respect the Charter of the United Nations. The time has now come to urgently revert to a political process under United Nations auspices for a political solution in line with resolution 2254 (2015), and for Syria and the Astana guarantors to move forward without further delay and live up to their commitments so that resolution 2401 (2018), which demands the cessation of hostilities and humanitarian access, can be fully and urgently implemented. That is the only way to end to the suffering of the Syrian people and end the brutal seven-year-long conflict.We firmly believe that there is a way for the Council to shoulder its responsibilities under the Charter. We believe that there continues to be a way for the Council to come together. We believe that we need to ensure that we have exhausted every peaceful effort and every diplomatic option to stop further atrocities from being carried out in Syria, hold those responsible to account, come to terms once with the chemical-weapons issue in Syria, cease hostilities and find a political solution.Mr. Ndong Mba (Equatorial Guinea) (spoke in Spanish): First of all, on behalf of the Republic of Equatorial Guinea, I thank Secretary-General António Guterres for having illustrated for us the chaotic and dangerous situation currently prevailing in the Middle East by providing a detailed overview of every one of the conflicts in that vulnerable region, from Libya to the desolate and devastating crisis in Syria, which, as all evidence suggests, runs the imminent risk of dramatically deteriorating.In line with the statement of the Secretary-General, we reaffirm Equatorial Guinea's firm belief that in confronting such situations we must always have recourse to dialogue and establish and respect mechanisms intended for achieving the peaceful settlement of conflicts until such options are exhausted. A unilateral military response could be counterproductive, and, far from solving the problem, it would lead to more suffering and chaos than already present, as the Secretary-General indicated — and additional disorder as in case of Libya, with which we are well familiar in Africa, and the consequences of which affect the entire Sahel region and part of Central Africa. We stand categorically against the use of force with the sole exception that it be justified under the conditions set forth under the Charter of the United Nations Charter and that it be used as a last resort after all other means have been exhausted.We are concerned about the rhetoric that is being used. It sounds dangerously familiar to us, and we do not like where it might lead us. We appeal to Governments' sense of responsibility, and in particular to the permanent members of the Security Council, as we believe that they have the additional responsibility of defending the relevance of the Council.We would like to ask the following questions. Who benefits from the inability of the Security Council to make decisions? Are we contributing to delegitimizing the Council? Are we actively eroding the Council's relevance in the international political arena? If the Council is unable to take action, how long will it take before the international community withdraws its faith, hope and trust in the Council?There is no military solution to the Syrian issue. We must therefore continue to look for ways to solve the problem through diplomatic channels. All Council members must act responsibly and agree to establish an independent and impartial monitoring mechanism to ascertain what took place in Douma and ensure accountability and that the perpetrators are brought to justice.The Secretary-General stated his disappointment with the Council's failure to establish a mechanism that would identify and attribute responsibility to those using chemical weapons. We could not agree more with that statement. Only a few days ago, our delegation stated its frustration when the Council failed to adopt three draft resolution put to the vote (see S/PV.8228). The Secretary-General's offer concerning his good offices must be considered, and we must provide him with that opportunity.In conclusion, we reiterate the position of Equatorial Guinea in arguing against and condemning 13/04/2018 Threats to international peace and security S/PV.8231 18-10728 13/22 the use of chemical weapons and other weapons of mass destruction regardless of who uses them.Mr. Llorentty Solíz (Plurinational State of Bolivia) (spoke in Spanish): I thank you, Sir, for having convened this meeting. We welcome the presence of the Secretary-General among us. His assessments are always very precise and useful, and we thank him for the intensive work that he is doing for the benefit of upholding the purposes and principles of the Organization.For some reason, some members of the Security Council are avoiding addressing the main reason for convening this meeting, which is that one State Member has threatened the unilateral use of force in violation of the Charter of the United Nations. Much has been said about the use of chemical weapons, and Bolivia would like to make clear its total and absolute condemnation of the use of chemical weapons or the use of chemical agents as weapons as unjustifiable and criminal acts wherever, whenever and by whomever they are committed. For their use is a grave crime under international law and against the interests of international peace and security. Those responsible for committing those terrible and criminal acts must be identified, investigated, prosecuted and punished. We demand a transparent and impartial investigation that must identify those responsible for any act of the use of chemical weapons.Needless to say, it is essential that the Security Council ensures an independent, impartial, complete, conclusive and, above all, depoliticized investigation. We regret that the Security Council has as yet failed to achieve that objective. Nonetheless, we will support all work intended to accomplish that goal. It is crucial that the Council continue to discuss the issue of the use of chemical weapons, but I reiterate that what has brought us together at this meeting is the threat of one State Member' illegal use of force.Over the past 72 years, humankind has built a framework that is not only physical or institutional, but also juridical. Humankind has setup instruments of international law intended precisely to prevent the most powerful from attacking the weakest with impunity so as to establish a balance in the world and prevent grave violations to international peace and security. We have built an international system — the Security Council is clear evidence of it — based on rules. It is the duty of the Council and of all the organs of the United Nations to respect those rules and defend multilateralism. The Charter of the United Nations, which prohibits unilateral action, must be upheld.Another key detail to remember is that the Security Council is not representative of the five permanent members it comprises, nor of its 15 members seated around this table; rather, it represents the entire membership of 193 States, both the nations and their peoples. The Security Council must not be utilized as a sounding board for war propaganda nor interventionism. It should also not be made into a pawn to be sacrificed on the chessboard of war, geopolitics and petty interests.We have heard many stories from history about the prohibition of chemical weapons, and Bolivia is an active participant in that system, but I would like to talk about the story of our Charter. When one is unsure about how to act under certain circumstances, I read that the best way to settle such uncertainty is to recall the principles of the French Revolution and reflect on where the principles of liberty, equality and fraternity are upheld. Those principles form part of the genesis of the Charter. Another part comes from the Magna Carta, of course, which, for the first time in history, limited the exercise of power precisely to defend the weakest.Another antecedent to the Charter is the Yalta Conference. I read that the Conference established the system of control and checks and balances, which is the Security Council with its five permanent members. Bolivia did not attend the Conference. As I understand it, just Churchill, Roosevelt and Stalin were present. The outcome of the Conference was ratified at the San Francisco Conference a few months later in 1945. That is the system that we have agreed to uphold, which is why I believe that is essential to understand the principles of our Charter. Our Charter is not words on page, meant to hand out to tourists visiting the United Nations Headquarters, but rather a set of norms that we have agreed to comply with and uphold. Article 2 states that"The Organization and its Members, in pursuit of the Purposes stated in Article 1, shall act in accordance with the following Principles."Principle 4 of Article 2 reads,"All Members shall refrain in their international relations from the threat or use of force against the territorial integrity or political independence of S/PV.8231 Threats to international peace and security 13/04/2018 14/22 18-10728 any state, or in any other manner inconsistent with the Purposes of the United Nations."That is to say that any use of force must be authorized by the Security Council, in accordance with the Charter. Any form of unilateral action therefore contravenes international law and the purposes and principles of the Charter.Another point worth mentioning is that we have listened, with due respect, to our colleagues speak about the criminal use of chemical weapons, and we completely agree with them on that. However, it would be very dangerous to fight an alleged violation of international law with another violation of international law and the Charter. That is why, in this specific case, we hope that there is an independent, impartial, comprehensive and conclusive investigation.Allow me to offer a clarification to my dear colleague from the United Kingdom. While Bolivia voted against one draft resolution, it voted in favour of two others. It voted against the one because, regrettably, this platform was being exploited for political motives. Draft resolutions are presented for nothing more than the spectacle of it, for the television cameras. Draft resolutions are presented knowing that they will be vetoed, and not all efforts are put forth to reach consensus, though that is what we normally do for resolutions.We believe that this meeting is very important because we not only discussing an attack on a Member State, or the threat of a military strike against a Member State of the United Nations, whichever it may be, but rather because we are living at a time of constant attacks on multilateralism. Let us recall that the achievements in the Paris Agreement on Climate Change have been undermined. Let us recall that the gains reached with the Global Compact for Migration have been eroded. Let us recall that there is a clear policy and mindset of multilateralism subversion. What happens is that for some the discourse on human rights is used until it no longer serves their interests, and then they violate those rights.My region is a witness to that. We endured Operation Condor, as it was called, during the 1970s, which was planned by the intelligence services of some Member States. When democracy did not suit them, they financed coups d'etat. When they were unhappy with the discourse on human rights, they infringed human rights. When the discourse of democracy was no longer enough, they were ready to finance coups d'etat. The use of unilateral practices leaves behind unhealed wounds, despite the passage of time.Some of the members of the Council have spoken on the situation in Iraq and Libya, which I believe are some of the worst crimes that have been committed this century. The invasion of Iraq, with its dire consequences, left more than 1 million dead. The effects of the strikes against Libya and the regime-change policies imposed on it, which, as my colleague from Equatorial Guinea aptly said, they still feel, suffer and endure throughout the entire region of the Sahel and Central Africa. But no one wants to talk about the root causes of those conflicts, and no one will talk about the impunity enjoyed for those serious crimes. It warrants repeating. Those are the most serious crimes committed this century. We hope that all the members of the Security Council, given the high degree of responsibility we have — 10 of us elected by the membership and five enjoy the privilege to have a permanent seat on the Council with the power of veto — must lead by example for the rest of the membership on the fulfilment of the purposes and principles of the Charter.By way of conclusion, I would like to reiterate what former Secretary-General Ban Ki-moon said in a similar situation in 2013: "The Security Council has the primary responsibility for the maintenance of international peace and security". That is my appeal. Everything must be addressed within the framework of the Charter. The use of force is legal only in the exercise of the right to self-defence, in line with Article 51 of the Charter, or when the Security Council approves such action. That was the reason for the meeting, and Bolivia's position is to categorically condemn any threat or use of unilateral force.Mr. Alotaibi (Kuwait) (spoke in Arabic): At the outset, I would very much like to thank the Secretary-General for his valuable briefing today. We share his concern about the fact that the Middle East is experiencing crises and challenges that unquestionably represent threats to international peace and security. The situation will undoubtedly deteriorate if the Security Council resolutions are not implemented by the relevant parties.The question of Palestine, the practices of the Israeli occupation there and its continued violations of international humanitarian law, international human rights law and the relevant Security Council resolutions 13/04/2018 Threats to international peace and security S/PV.8231 18-10728 15/22 are testament to that. The most recent is its repression of peaceful protests in Gaza and the use of excessive force. That led to the deaths of dozens of civilians and injuries to hundreds as they exercised their legitimate right to demonstrate peacefully in support of the March of Return. Kuwait condemns those Israeli practices in the strongest terms. We regret that the Security Council has not taken action to condemn such acts of repression or to call on the Israeli occupation forces to end them. The Israeli occupying Power should not be an exception. Everyone should respect and abide by international law and the Charter of the United Nations and should implement the relevant Security Council resolutions with the aim of achieving a just, comprehensive and lasting peace that can fulfil the Palestinian people's legitimate political right to establish their own State on their own land, with East Jerusalem as its capital.We have had a number of meetings over the past few days. Today's meeting would not have taken place if we had been able to agree on a new mechanism to investigate the allegations of the use of chemical weapons in Syria. This disagreement has led to deep divisions among the members of the Security Council. We must step up our efforts to advance the stalled political process in Syria. We have been concerned about escalating tensions among all parties since the beginning of the year. Through the adoption of resolution 2401 (2018), which primarily calls for a cessation of hostilities throughout Syria for at least 30 days, we tried to improve the humanitarian situation. Unfortunately, however, it has not been implemented and has in fact been violated in flagrant disregard for the will of the international community.We share the concern and disappointment of the Secretary-General about the deteriorating situation in Syria and the ongoing allegations of the use of chemical weapons, and support his call for an agreement on a new mechanism to ensure accountability and end impunity in Syria. We reiterate our support for the efforts of the Fact-finding Mission of the Organization for the Prohibition of Chemical Weapons to establish the facts surrounding the alleged use of chemical weapons in Douma, in eastern Ghouta, and emphasize that there must be accountability for the perpetrators of those crimes, if they are confirmed.In view of our responsibility as members of the Council, we should do our utmost and not lose hope, and we should continue our efforts to agree on the establishment of an independent, impartial and professional mechanism for attributing responsibility and ensuring accountability. The continued violations of international humanitarian law, international human rights law and the relevant Security Council resolutions, including resolution 2118 (2013), by the warring parties in Syria further convince us that, in the case of grave violations of human rights or crimes that amount to war crimes or crimes against humanity, there should be a moratorium on the use of the veto as a procedural matter, so that such tragedies for innocent civilians are not repeated.The State of Kuwait takes a principled and firm position, in line with that of the League of Arab States. We call for preserving the unity, sovereignty and independence of Syria, as well as for a cessation of the violence and hostilities in order to put an end to bloodshed, protect the Syrian people and achieve a peaceful settlement. This would be done under the auspices of the United Nations and through the efforts of the Secretary-General's Special Envoy to Syria, based on the Geneva communiqué of 2012 (S/2012/522, annex) and resolution 2254 (2015), with the aim of achieving a political transition agreed on by all sectors of Syrian society and of meeting their legitimate aspirations.Mr. Umarov (Kazakhstan): We join others in expressing our appreciation to the Secretary-General for his insightful briefing and personal presence at today's meeting. In our view, since his appointment as steward of this world Organization, he has ceaselessly promoted a very important approach, which is the use of amicable and preventive diplomacy.Following an alert to the world, the Security Council underlined in its first presidential statement of 2018, on preventive diplomacy and sustaining peace (S/PRST/2018/1), adopted during Kazakhstan's presidency of the Security Council, that the ways to address conflict may include measures to rebuild trust by bringing Member States together around common goals. That has been particularly important in situations where international relations have featured confrontations and tension behind which the contours of a global war are increasingly apparent. We are right now in a moment when we must exercise special caution and vigilance in making decisions about our actions, especially in the Middle East. We believe that it is time to tap into all the tools available for a comprehensive strategy of preventive diplomacy in order to avoid the very serious consequences of any S/PV.8231 Threats to international peace and security 13/04/2018 16/22 18-10728 military action that could have repercussions for global security and stability.The recent escalation of the rhetoric on Syria and the threat of the use of unilateral actions has left the delegation of Kazakhstan deeply concerned about the unfolding situation, which has the potential to endanger the maintenance of international peace and security. We all bear a responsibility for complying with international law and order, and none of our countries has the right to violate the Charter of the United Nations or to act or threaten to act unilaterally with respect to a sovereign nation under any pretext, unless that is decided by the Security Council. The Security Council is a collective body and is designed to take balanced decisions with regard to the issues of peace and security. We can agree or disagree, but we are mandated to work together to achieve a decision for which we have to bear a collective responsibility.Kazakhstan believes that the most effective way to prevent conflicts is to use diplomacy and mediation, not military means. We look forward to the next round of talks to be held in Geneva and in our capital, Astana, when the parties will address the stepping up of efforts to ensure observance of their respective agreements, among other issues.In addressing the disputes over the issue of the alleged use of chemical weapons in Douma in Syria, which has provoked the most recent tension in international relations, we consider it necessary to state the following. Kazakhstan strongly condemns any use of chemical weapons, if confirmed. Impunity is not permissible. We should act resolutely to stop any further use of such inhuman weapons, but we should act on the basis of proven facts. In this particular case, where there are doubts about the actual use of a poisonous substance, Kazakhstan calls on the members of the Council to be patient, at least until the expert group of the Fact-finding Mission of the Organization for the Prohibition of Chemical Weapons (OPCW) to Syria is deployed to the site of the alleged attack and can report on the findings of its investigation, particularly given that yesterday we learned that the Syrian Government has granted visas for the OPCW investigators and pledged to facilitate access to the sites of the alleged chemical attack. We should first establish and understand the scientifically and professionally ascertained facts, after which the Council should decide on the appropriate line of action to take.At this stage, any military action or threat of it without the prior approval of the Security Council is undesirable. It could have a long-lasting negative impact that would be very difficult to overcome and could result in unprecedented and unanticipated complications. Kazakhstan remains committed to the Charter of the United Nations and to all Security Council resolutions aimed at resolving the political and humanitarian aspects of the Syrian conflict. We believe it is crucial to exercise restraint and refrain from any rhetoric that might exacerbate the already fragile and volatile situation. Such a pause for reflection on the consequences is essential to preserving international peace and security.In the light of the prevailing circumstances, it is more critical than ever that all Council members implement resolution 2401 (2018). The crisis in Syria can be resolved only through an inclusive and Syrian-led political process, based on the Geneva communiqué of 30 June 2012 (S/2012/522, annex), subsequent Security Council resolutions and the relevant statements of the International Syria Support Group. Lastly, we fully endorse the views articulated by the Secretary-General on 11 April about the risks of the current impasse that we are witnessing today (see SG/SM/18984). We must at all costs avoid the situation spiralling out of control. Our ultimate goal should be to put an end to the horrific suffering of the Syrian people and to help them to move forward on a path of peace and progress.Once again, this is an alarming moment, and we need to work together to restore unity and effectiveness in the Security Council by rebuilding trust and consensus in order to preserve global peace and security. We need cooperation within the Council to establish a workable attribution mechanism, which we passionately advocated today in this Chamber. Let us make it happen and transform our words into real deeds. The delegation of Kazakhstan is ready for that and calls on its colleagues to go the extra mile in that direction.Mr. Alemu (Ethiopia): We thank the Secretary-General for his briefing and deeply appreciate his efforts to weigh in on the grave challenge that we are facing, in order to ensure that what should and must be avoided will not happen because of miscalculation or a lack of thoughtfulness or of appreciation for the tremendous responsibility that the Security Council, especially its permanent members, bears. The Cold War is back with a vengeance, the Secretary-General said, but this time, he went on to tell us, in a less managed 13/04/2018 Threats to international peace and security S/PV.8231 18-10728 17/22 manner. It is difficult to quarrel with him. His approach was quite comprehensive, focusing, as he said, on the multiplicity of dangerous conflicts that the Middle East is facing. While his approach may be better, I choose to focus on Syria because it is the current flashpoint.Following the alleged chemical attacks in Douma, it is regrettable that the Council was not able to adopt a resolution to create an independent, impartial and professional investigative mechanism for identifying those responsible for the use of chemical weapons in Syria. This is a problem that has been with us for some time and a reality that sadly reflects the lack of unity in the Council even on matters that are manifestly in the common interest of all. We certainly welcome the deployment of the Organization for the Prohibition of Chemical Weapons Fact-finding Mission to Syria to establish the facts surrounding the alleged use of chemicals as weapons. We have repeatedly stated that using chemicals as weapons is inhumane, and we condemn their use by any actor under any circumstances. One matter remains, and that is establishing a mechanism for attribution. We hope that will be done as soon as possible, but that does not mean that in the meantime we should cease to exercise maximum restraint in the interests of peace.Right now, pragmatic considerations and simple rational calculation suggest that we must get our priorities right. We need to continue to live if we are to be able to fight evil. We have continued to express our deep concern about the current dynamics in Syria and their devastating implications for regional and international peace and security. We fully concur with the Secretary-General, who stressed in his statement of 11 April that it is vital to ensure that the situation does not spiral out of control (see SG/SM/18984). He stressed that legitimate concern again today. The Security Council, as the principal body responsible for the maintenance of international peace and security, should not and cannot allow that to happen. At a time when we are talking about preventive diplomacy — as well as after appointing a Secretary-General who told us, in his maiden speech to the Council (see S/PV.7857), that prevention is not merely a priority, but the priority — now is the time for the United Nations to undertake the search for diplomacy for peace in earnest. If we are seriously committed to moving our Organization from a culture of reaction to one of prevention, now is the time to stand firm, speak with one voice and take proactive and collective action that can be respected by all major stakeholders.That requires the Council to be united for global peace and security. We know that is difficult, but we believe that we have no other sane option. This is the time for the Security Council to stand up and be counted. The Security Council is the custodian of the Charter of the United Nations, which, growing out of the devastation of the Second World War, promised to save succeeding generations from that scourge. That is a clarion call the Council should heed and act on. The situation should not be allowed to spiral out of control. The Secretary-General is right and the Council should listen to him.Mr. Van Oosterom (Netherlands): We thank the Secretary-General for his comprehensive and insightful briefing. His statement rightly focused on the broader Middle East. However, I will focus on the most pressing issue at hand, the use of chemical weapons in Syria.The Charter of the United Nations starts with the words "We the peoples of the United Nations", and while the Russian Federation is blocking the Council from taking effective action on the crimes of Russia's ally Syria, all peoples of every nation are outraged by the continued unrestrained violence that the Syrian regime has unleashed against its own people. As the Secretary-General just said, the people of Syria have lived through a litany of horrors. No responsible Government can ignore the universal outrage that those horrors have provoked.Our collective incapacity in the Council to stop the crimes in Syria should weigh heavily on the conscience of all our members, but on the conscience of one permanent member in particular. It was our collective conscience that created the Charter of the United Nations. It was our collective conscience that created the Chemical Weapons Convention. The use of chemical weapons is unlawful in and of itself. It is a violation of the Charter of the United Nations. It is a serious violation of international law and may constitute a war crime and a crime against humanity.We strongly believe that the international community must fully uphold the standard that the use of chemical weapons is never permissible. As the Secretary-General just said, the norm against the use of chemical weapons must be upheld. The non-proliferation regime must be upheld. Accountability for the use of chemical weapons in Syria is therefore neither optional S/PV.8231 Threats to international peace and security 13/04/2018 18/22 18-10728 nor negotiable. The images of last weekend's attack in Douma are appalling. Atrocities have once again been inflicted on Syria's civilian population. Once again, dozens of innocent civilians have been killed and hundreds injured. The Kingdom of the Netherlands believes that it is highly likely that the Syrian regime is responsible for the attack. It has a proven history of such attacks, having used chemicals as a weapon against its own people in 2014, 2015 and 2017. It is unacceptable that four years after Syria joined the Chemical Weapons Convention, its declarations can still not be verified as accurate or complete.The Kingdom of the Netherlands is a long-time supporter of fighting impunity when it comes to chemical weapons. Regrettably, all attempts to achieve accountability in the Council have failed. Referral to the International Criminal Court was vetoed. The renewal of the mandate of the Joint Investigative Mechanism (JIM) was also vetoed. This week, accountability was again vetoed. With its vetoes, the Russian Federation has assumed much responsibility for the crimes committed by the Syrian regime. The draft resolution for a new accountability mechanism that was vetoed this week remains the bare minimum of what is acceptable to the Kingdom of the Netherlands. We will not settle for anything less than an independent, impartial attribution mechanism that can ensure that the culprits of that vicious attack will be identified and held accountable.No veto can wipe from our memory the clear findings presented by the JIM on the use of chemical weapons by the Al-Assad regime and Da'esh. No veto can stop our compassion for the victims of the chemical-weapon attack last weekend. No veto can end our determination to achieve justice for the victims and for the people of Syria as a whole.In conclusion, the Kingdom of the Netherlands remains committed to fighting impunity. We reiterate our strong support for an international, impartial and independent mechanism, the Commission of Inquiry, the International Partnership against Impunity for the Use of Chemical Weapons and a referral of the situation in Syria to the International Criminal Court in The Hague, as the most appropriate path to accountability and justice. At the heart of our policy on Syria is a deep desire for peace and justice for its people. Impunity cannot and will not prevail.Let me end with warm words of appreciation to the Secretary-General and his tireless efforts for justice and the international legal order.Ms. Wronecka (Poland): I would like to thank the Secretary-General for his comprehensive briefing and to assure him of our full support in finding a political solution to all conflicts, not just the one in Syria.Since we are discussing the situation in the Middle East and in particular the current situation in Syria, let me begin with a very sad observation. Even with our unanimously adopted resolutions, such as resolution 2401 (2018), we are still not seeing any substantial change on the ground. The fighting is far from being over and the human suffering is tremendous. Taking into consideration the current situation and the growing risk of the loss of human life owing simply to a lack of food or medicine, we should try to do our utmost to find possible ways to ensure that life-saving aid convoys can reach those in need. Unfortunately, that applies not only to eastern Ghouta but also to Idlib and Aleppo provinces. We must find a way to alleviate the suffering of ordinary Syrians. The civilian population in Syria has already suffered too much.International public opinion is watching our meetings and sees our lack of agreement on the most basic principles under international humanitarian law. The Council bears enormous responsibility and will be held accountable for its actions. We therefore call on the Council to take the necessary steps to ensure that all the parties to the conflict, especially the regime and its allies, implement the ceasefire, enable humanitarian access and medical evacuations and fully engage in the United Nations-led talks in Geneva, in line with resolution 2254 (2015) and the 2012 Geneva communiqué (S/2012/522, annex), which represent the best path to peace.With regard to the issue of chemical weapons, a century ago that was a normal way to wage war. Just recently we commemorated the hundredth anniversary of the first use of chemical weapons, on the Western and Eastern fronts of the First World War alike. French, British, American and other Allied soldiers were targeted with chlorine in Ypres, while Russian soldiers were dying from the same gruesome weapons in Bolimów, now part of Polish territory. Now, a century later, we are being challenged by these ghastly weapons yet again. Our nations are seeing the effects of the same 13/04/2018 Threats to international peace and security S/PV.8231 18-10728 19/22 toxic gas through the images of civilians who sought refuge in basements in Ghouta and other areas in Syria.Chemical weapons were banned when the Chemical Weapons Convention (CWC) cam into effect in 1997. We had begun a new chapter in the history of non-proliferation and disarmament. All of us in this Chamber agree that the use of chemical weapons by anyone, anywhere is deplorable and unacceptable. Can we really allow the success story of the CWC to be reversed? Will the Security Council allow the vision of a world free of chemical weapons to be destroyed? It is regrettable that the establishment of an independent, impartial investigative mechanism on the use of chemical weapons in Syria was vetoed on Tuesday (see S/PV.8228), thereby enabling those responsible for chemical attacks to remain unpunished. Accountability for such acts is a requirement under international law and is central to achieving durable peace in Syria. As members of the Security Council, we must find a way to reach agreement on how to properly respond to chemical attacks in Syria. We hope to see the Fact-finding Mission of the Organization for the Prohibition of Chemical Weapons (OPCW) deployed to Douma as soon as possible. We reiterate our appreciation to the Director-General and staff of the OPCW for their commitment to its goals and work, often in particularly challenging circumstances.Mr. Tanoh-Boutchoue (Côte d'Ivoire) (spoke in French): The delegation of Côte d'Ivoire thanks Secretary-General António Guterres for his briefing on new developments in the critical situation in several countries in the Middle East, in particular Syria, since the Security Council considered the issue on 9 and 10 April (see S/PV. 8225 and S/PV. 8228).Despite the relative lull in the fighting in Syria, the humanitarian situation remains troubling in the light of the allegations of the recurring use of chemical weapons by parties to the conflict. As a result of its internal divisions, despite our goodwill, the Council has failed to ensure the implementation of resolution 2401 (2018), which we adopted unanimously in order to deliver humanitarian assistance to people in need. In the light of the continuing reports of the use of chemical weapons in Douma, the Council was unable to reach an agreement on a statement that at the very least would have conveyed our solidarity to the Syrian people at this difficult time. The delegation of Côte d'Ivoire remains concerned by the current impasse in the Security Council, which has, unfortunately, prevented it from reaching agreement on a mechanism to combat impunity vis-à-vis the use of chemical weapons in Syria.In this context, we reiterate our support for the impartial, transparent, independent investigation to be conducted by the Fact-finding Mission of the Organization for the Prohibition of Chemical Weapons with the aim of shedding light on allegations of the use of chemical weapons in Douma, in eastern Ghouta.Côte d'Ivoire reiterates its strong condemnation of any use of chemical weapons, by any party, during peacetime or during wartime. Once again we beseech members of the Council to unite so as to set aside their differences and successfully set up an accountability mechanism to ensure that those who use chemical weapons are held accountable.We remain alarmed by the tensions stemming from the current political impasse, and we encourage the Secretary-General to make use of his good offices with stakeholders to restore peace and calm, in order to prevent any further escalation of the situation. To that end, my country invites all parties to exercise restraint so as to peacefully resolve this issue and in so doing safeguard international peace and security, which is our shared legacy.Côte d'Ivoire reaffirms our conviction and our principled position that there can be no military response to the crisis in Syria. The solution needs to be sought through dialogue and an inclusive political process, as stipulated in the road map set out by resolution 2254 (2015). My country remains convinced that dialogue alone will lead us to an equitable settlement of the conflict in Syria.The President (spoke in Spanish): I shall now make statement in my capacity as the representative of Peru.We would like to express our gratitude for the briefing by Secretary-General António Guterres and to thank him for his willingness to help to achieve a solution to the impasse in which the Security Council currently finds itself. We encourage him to continue to spare no effort in this respect, in line with the prerogatives conferred upon him by the Charter of the United Nations.Peru expresses its deep-rooted concern at the divisions that have emerged in the Council, in particular between its permanent members, and at the regrettable use of the veto, which limits our capacity to maintain S/PV.8231 Threats to international peace and security 13/04/2018 20/22 18-10728 international peace and security and to resolve the humanitarian conflicts and crises that form our agenda.We note with alarm the fact that the conflict in Syria continues to involve atrocity crimes committed with impunity and that it has deteriorated into a serious threat to regional and global stability, to the point where it is giving rise to serious tensions.With respect to reports of the further use of chemical weapons in Douma, we believe it necessary to resume, as a matter of urgency and in a renewed spirit of compromise, negotiations that will lead to ensuring full access, as required, for the Fact-finding Mission of the Organization for the Prohibition of Chemical Weapons, which is being deployed in Syria to determine what happened; and to create a dedicated, independent, objective and impartial mechanism to attribute responsibility.On that understanding, we believe it important to recall once again that there can be no military solution to the Syrian conflict and that any response to the barbaric events taking place in that country must be in keeping with the norms of international law and the provisions of the Charter of the United Nations.We recall also that in its resolution 2401 (2018), the Council ordered a humanitarian ceasefire throughout the entire Syrian territory, and that it is urgent to make headway in the political process in line with resolution 2254 (2015) and the Geneva communiqué (S/2012/522, annex). As the Secretary-General himself said, of particular concern is the potential threat posed by the current deadlock. We must at all costs prevent the situation from spiralling out of control. This must not occur given that our duty is to put an end to the suffering of millions of people and to impunity for atrocity crimes.Peru reiterates its commitment to living up to the lofty responsibility that the maintenance of international peace and security entails. My delegation will continue to work towards a solution to the conflict and protect the Syrian people, in keeping with the Charter of the United Nations and international law.I now resume my functions as President of the Council.I would like to recall the statement by the President of the Security Council contained in document S/2017/507, on the length of interventions.Mr. Ja'afari (Syrian Arab Republic) (spoke in Arabic): First, I should like, on behalf of my Government, to express our condolences to the people and the Government of Algeria in connection with the tragic military plane crash that claimed the lives of 247 passengers.Secondly, I welcome the participation of the Secretary-General in this very important meeting. I thank him for his comprehensive and accurate briefing, which made clear that he and others in the Council did in fact understand this meeting's agenda item. He spoke in a manner commensurate with the threats to international peace and security posed by the allegations and accusations against my country and its allies.My colleague the Ambassador of Sweden said that the use of chemical weapons is a war crime. This is true. I agree with him, as does my Government. However, I would ask him whether he believes that war in itself is a crime and needs to be stopped and prevented. Perhaps this would be a very good title for a book by the Stockholm International Peace Research Institute, and perhaps this would make clear to Member States that war in itself is a crime.My colleague the representative of the United States said that the Syrian chemical weapons that killed civilians had been used 50 times; that is what she said. Chemical weapons were used 50 times and killed 200 civilians. Imagine that — the Syrian Government reversed the course of the global terrorist war against my country by killing only 200 civilians after having used chemical weapons 50 times. Are these not the words of amateurs? This is a scenario for DC Comics' Superman series. Is that how the White House strategists think — that a certain Government has used chemical weapons 50 times to kill 200 civilians? How is that logical?My American colleague overlooked one important detail — that her country, on board the MV Cape Ray, destroyed the Syrian chemical stockpiles in the Mediterranean, along with ships from Denmark and Norway. How could it be that the experts in the United States delegation did not tell her that Ms. Sigrid Kaag told the Security Council in June 2014 that there were no more chemical stockpiles in Syria. Could they have simply forgotten all of that?Some believe that the massive western military forces in the eastern Mediterranean are due to a Sufi Western affection for a handful of terrorist yobs in 13/04/2018 Threats to international peace and security S/PV.8231 18-10728 21/22 Douma. By the way, those yobs were chased out to the North, as the Council is aware. They are now on their way to Saudi Arabia and thence to Yemen. They will be recycled and used on other fronts, including Yemen. No, the massive military forces in the Mediterranean do not target that handful of terrorists. They target the State of Syria and its allies. That should be the topic discussed today in this meeting.My colleague the American Ambassador was not horrified that her country used 20 million gallons of Agent Orange in Viet Nam in 1961, killing and injuring 3 million Vietnamese. Four hundred thousand children are born with deformities every year due to the use of Agent Orange at that time. She was not horrified by her country's forces killing thousands of Syrians in Raqqa and thousands of Iraqis in Fallujah and Mosul through the use of white phosphorus, which is a chemical weapon. I ask my colleague, the Ambassador of Sweden: Is that not a war crime?I would like to read a remark of the former Defence Minister of Britain, Mr. Doug Henderson. He spoke of the use by his country and the United States of white phosphorus in Iraq. I would ask my friend the British Ambassador to listen to this. Mr. Henderson said that it was unbelievable that the United Kingdom would occupy a country — meaning Iraq — to look for chemical weapons and at the same time use chemical weapons against that very same country.George Orwell, the well-respected and ethical Western author said: "In a time of universal deceit, telling the truth is a revolutionary act". The truth that needs to be told today is that three permanent members of the Security Council are dragging the entire world once again towards the abyss of war and aggression. They seek to obstruct the Council's work in maintaining international peace and security, which is the main principle agreed upon and endorsed by our founding fathers when they adopted the Charter of the United Nations in San Francisco on 26 June, 1945. Even though my colleague, the Ambassador of Bolivia has already read it out, I would like to once again remind the Council of paragraph 4 of Article 2 of the Charter:"All members shall refrain in their international relations from the threat or use of force against the territorial integrity or political independence of any state, or in any other manner inconsistent with the Purposes of the United Nations".The truth that needs to be told today is that those three States have a legacy based on fallacies and fabricated narratives in order to launch wars, occupy States, control their resources and change their governing systems. The truth that needs to be told today is that the entire world and the Council stand witnesses to the invasion, occupation and destruction of Iraq based on a United States lie in this very Chamber 14 years ago. They stand witnesses to France's exploitation of the Council to destroy Libya under the pretext of protecting civilians while ending the future of an entire people for the very simple reason that its President at the time, Mr. Sarkozy, wanted a cover up for his financial corruption. This is an ongoing case, of which members are all aware. However, some countries still fall for those lies promoted by those very same States in order to attack my country, Syria.God bless the days when France the policies of Charles de Gaulle in the Council followed and repudiated the aggression of the United States and Britain against Iraq. We yearn for those days. France no longer respects the policies of Charles de Gaulle and is now one of the countries that launch attacks against other countries.The truth that needs to be told today is that the international community has not sought to rein in those who are reckless and undermine international relations, subjecting them to disaster time and again since the establishment of this international Organization. Our biggest fear is that if the international community does not come together to end the abuse of those who are reckless, then the Organization will die in circumstances very similar to that which led to the death of the League of Nations.The truth that needs to be told today is that after the failure of the United States, Britain, France and their proxies in our region to achieve their objectives in Syria through providing all forms of support to the armed terrorist groups, we see them today tweeting and bragging about their nice, new and smart rockets, and defying international legitimacy from the Council Chamber. They dispatch war planes and fleets to achieve what their terrorists have failed to achieve over the past seven years.The truth that needs to be told today is that the Syrian Government liberated hundreds of thousands of civilians in eastern Ghouta from the practices of armed terrorist groups that used them as human shields, held S/PV.8231 Threats to international peace and security 13/04/2018 22/22 18-10728 them hostage for years and prevented any medical or food assistance from reaching them. The terrorist groups used the schools, homes and hospitals of those civilians as military bases to launch attacks on 8 million civilians in Damascus.The truth that needs to be told today is that some reckless people are pushing international relations towards the abyss based on a fake video prepared by the terrorist White Helmets, pursuant to instructions by Western intelligence.The truth that needs to be told today is that the so-called international alliance used its war planes to serve Da'esh in order to block the victory of the Syrian Arab Army and its allies against that terrorist organization. That international alliance made the White Helmets its media division to fabricate and falsify incidents in order to benefit the Al-Qaida terrorist organization.The government of my country took the initiative to invite the Organization for the Prohibition of Chemical Weapons to dispatch its Fact-finding Mission to visit Syria and the alleged site of the incident in Douma. The Government of my country has provided all the facilitation needed for the team to work in a transparent and accurate manner. The team is supposed to start its work in a few hours. This invitation was issued out of strength, confidence and diplomatic experience, not because we are weak or afraid and giving in to bullying or threats.The Syrian Arab Republic condemns in the strongest terms the Governments of these three States for launching their threats to use power in a flagrant violation of Article 1 of the Charter of the United Nations, which identifies the primary purpose of the United Nations as the maintenance of international peace and security and the suppression of acts of aggression and other breaches to peace.With the exception of the United States, Britain and France, we all understand that the Security Council is the organ charged with the maintenance of international peace and security and should stand against attempts to impose the law of the jungle and the rule of the powerful. However, some Member States think that the United Nations is just a private business company that works on the basis of pecuniary interests, market rules and the principle of supply and demand to determine the fate of peoples and States, and that use it as a platform for cheap theatrics and the dissemination of lies. This is the truth that disappoints the hopes and aspirations of the peoples of the world.I am not reinventing the wheel in this Chamber. The history of our relations with those States is filled with agony, pain and bitterness as a result of their very well-known policies of aggression. Another more important and shocking truth that should be told today is that the silence of the majority with respect to those aggressive policies does not constitute collusion with these States, but it does arise from fear of their arrogance and political blackmail, economic pressure and aggressive record. Those States do not blink when they go after anyone who is telling the truth.In conclusion, if those three States — the United States, Britain and France — think they can attack us and undermine our sovereignty and set out to do so, we would have no other choice but to apply Article 51 of the Charter, which gives us the legitimate right to defend ourselves. This is not a threat the way they do; it is a promise. This is a promise. We will not let anyone attack our sovereignty.Why do I say that this is a promise? I say this because a thought commonly ascribed to the great United States leader George Washington, who lived more than 200 years ago comes to mind — the sound that is louder than that of the cannons is the sound of the truth that emanates from the heart of a united nation that wants to live free. We in Syria also have leaders and prominent figures as great as George Washington. They are doing the same thing for Syria — protecting the unity and sovereignty of their country.The meeting rose at 12.25 p.m.

Issue 65.4 of the Review for Religious, 2006. ; Searching Wisdom Apprediating the Word ¯ Living Chastely QUARTERLY 65.4 2006 '~ Review for-ReligiouS-fosters dialogue with God, dialogue with ourselves, and dialogue with one ~ ¯ ~another, about the holiness we try to live according . _ tO charisms of Catholic religious life. As~Pope Paul vlsaid~ 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: 314-633-4610 ¯ Fax: 314-633-4611 E-Maih review@slu.edu ° Web 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 ¯ Pontifical College Josephinum 7625 North High Street ¯ Columbus, Ohio 43235 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. ©2006 Review for Religious Permission is herewith granted to copy any 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 tnust bear notice of the source, date, and copyright owner on the first page. This permission is NOT extended to copying for commercial distribution, 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. eview for religious Editor Associate Editor Canonical Counsel Scripture Scope Editorial Staff VVebmaster Advisory Board David L. Fleming SJ Philip C. Fischer sJ Elizabeth McDonough OP Eugene Hensell OSB Mary Ann Foppe Tracy Gramm Judy Sharp Claire Boehmer ASC Stephen Erspamer OSB Kathleen Hughes RSCJ Louis and Angela Menard Bishop Terry Steib SVO Miriam D. Ukeritis CSJ QUARTERLY 65.4 2006 contents prisms 342 searching wisdom On Leaving Office Gracefully Kathleen Hughes RSCJ suggests a three-stage process that any leadership team might use or adapt in order to consider their years of service and come to closure on a privileged and grace-filled time in their lives. 354 Ripeness Is Everything: Wise Discipleship Thomas G. Casey SJ reflects on the importance of imitating Jesus by cultivating intelligence and nourishing wisdom, and suggests ways to go about it. Personal/Group Reflection Questions 365 appreciating the word ~ Andrew Ryder SCJ underlines the valuable Vatican II gift of the lectionary--the three-year cycle of Sunday readings, the two-year cycle of daily readings from the epistles and the Old Testament, and the one-year cycle of daily gospels--and its place in the tradition going back to Old Testament times. Review for Religious 375 Coda to the Creed: An Appreciation Brendan Kneale FSC reflects on the final four doctrines of the Apostles' Creed, developing the consolations that they entail for our deepest human concerns. Prayer Suggestion 382 God's Invitation Armand Nigro SJ has us listen to God's invitation to prayer. 384 living chastely Sexuality and Celibate Chasti.ty: Friends Not Foes Sefin D. Sammon FMS reviews the growth process in our understanding and appreciation of our sexuality and our celibate chastity in their mutual aim at union with God and others. Reflection and Discussion Questions 399 "Bride of Christ": Timely Sign in Signless Times? Annette M. Pelletier II-hVl examines how the signs, symbols, texts, and gestures in the "Rite of Religious Profession for Women" illuminates what it means to be a "bride of Christ." 414 "I Will Espouse You": The Religious Profession Ring Hildegard Magdalen Pleva OSSR explains the origin, history, and meaning of the,religious profession ring. departments 423 Scripture Scope: Reading the Gospel of Luke 427 Canonical Counsel: The Q.O.T. Principle 433 Book Reviews 445 2006 Indexes 339 prisms 340 Time is always with us. Sometimes we seem to have too much time, and we say that "it drags." Probably, more often, we claim that we have too little time, and we appear to be rushing around, just a little bit late for our next appointment. Although we don't ordinarily give much thought to it, there is another major difference about time. Some would see it as cyclic--what we allude to when we use the aphorism "What goes around comes around." Others would understand time as linear, like the flow of a river in whose same waters we can never step twice. Our Jewish-Catholic tradition has placed us peo-ple of faith solidly within the linear notion of time. We have but one life to live, all of its rela-tionships and its growth and its diminishment viewed within the prism of our own developing relationship with God. At first, it may appear that the church litur-gical year has opted for the cyclic model of time. With the celebration of the feast of Christ the King, we bring Ordinary Time to an end, and we begin again another liturgical year with the season of Advent, followed by Christmas, and eventually again the Lenten season, and so on. But as a time for personal growth, each season of the church year issues the call and challenge for us, not to repeat practices in a stimulus-response Review ~br Religion, s . sort of way, but to enter more responsibly and full-heart-edly into the daily mystery of a life with God. Just as we do not want to celebrate this Christmas with the exact same interior response that we had last Christmas, so, too, we do not want vow renewals, whether of marriage anniversaries or religious profession anniversaries, to be merely a repeat of where we were at that moment of the original ceremony. We have moved on, hopefully in the depth of our love and commitment. Only one thing is certain: we cannot remain exactly the same, since, in time, we are either moving forward--growing--or fall-ing back--diminishing or becoming less. Our use of time, then, needs to be regularly evalu-ated. At certain points within our daily lived experience, like the end of a project, the completion of a group activ-ity, a working together at an assigned task, we need to make an assessment. Every assessment follows basically the questions within the Ignatian daily examen. How has God been present to us within this time? How have we ignored or kept God from our ken? Have we grown in our relationship with God and with others through this time period? These questions are foundational as to our measurement of success or failure, how we have used our time, a precious gift of God to us. In the November time we remember the dead, those who have gone on before us. So, as we begin the new Advent and Christmas seasons, let us more eagerly look forward to meeting "in good time" our God of eternity. Time is God's gift of transport ever carrying us more quickly to our life with God forever--time without end. Our time now always needs its moments of celebration. Through the church year and through our workaday events, we take time to celebrate God's gifting. 341 David L. Fleming sJ 65.4 2006 KATHLEEN HUGHES searching wisdom On Leaving Office Gracefully Several weeks after five of us assumed positions of leadership in the United States Province of the Religious of the Sacred Heart, we each received a brochure for a workshop on "Transitioning Out of Leadership." We laughed a bit nervously, wondering how we got on that mailing list and who might be trying to tell us something! Six years later, however, we were ready for a pro-cess which would help us to leave office grace-fully, but soon we discovered that very little was available.~ While leadership transition has often been the subject of articles and workshops, gen-erally the focus is on identifying and equipping new leaders for the ministry which they have or will soon assume. The Leadership Conference of Women Religious of the United States, for example, annually offers an excellent seminar for new leaders whose goal is competence and skills in spiritual leadership, finance, canon and civil law, human development, and communica- Kathleen Hughes RSCJ was provincial of the Society of the Sacred Heart 1999-2005. Her address is Institute for Ecumenical and Cultural Research; P.O. Box 2000; Collegeville, Minnesota 56321. E-maih khughes@rscj.org Review for Religious tions. Team building is considered. Conflict resolution is explored. There is no shortage of articles, talks, seminars, and itinerant consultants, all of them promoting effective, even prophetic leadership within religious communities. One day, though, all that knowledge, all those skills, all the relationships which have developed, all the dis-cernment and decision~making and menial tasks that keep the machine well oiled stop abruptly. One day a ministry which has been all-consuming ends so suddenly that it could be likened to a trap door opening up and swallow-ing those above it. The former leaders get on planes or at least move across town, and the new leadership team move into their offices, probably freshly painted, with flowers on the desk. At the end of a leadership mandate there is both pres-sure and pride in leaving things in good order. Cleaning, sorting, and purging files takes time and the sound of shredding can be heard outside every office. The more important narrative and historic records are classified, labeled, and sent to the archives. Extraneous materials are eliminated from computers, especially all those e-mails that it once seemed so urgent to save. Leadership teams old and new meet together to discuss imminent concerns, financial realities, and personnel matters. Long-range planning, anniversaries pending, and events already on the calendar are noted. Members who are in transition in ministry, community, or for personal reasons are given special consideration. A final annual report is prepared, printed, and mailed. There is also the packing up and moving of each one's goods and paraphernalia, all the while wondering how so much accumulated. There is the physical move to a new community, quite possibly in a new city, the planning of a vacation or sabbatical, the reflection about a next min-istry, and the timing of it all. Finally there are the good- 6~.4 2006 Hughes ¯ On Leaving Office Gracefully byes with their attendant lunches and dinners and the rituals of thanks which are particular to each leadership team. There is a lot to attend to in the final days. And because there is so much pressure at the end of a term to "leave the place in good shape," it is possible that the persons involved may not be in good shape at all or may walk away from office without ever actually leaving it. How do we prepare our own hearts for the handing over? Well before our term was up, we anticipated the need for a good process which would help us reflect on our years of service, imagine the future, and care for one another through the transition. This article will explore the three-stage process which we developed, a series of day-long conversations, spaced over many months, which helped us to hand over our work and come to closure on an important and grace-filled time in our lives. The first two "conversations" happened in the months before we left office; the final "conversation" happened six months later. 3441 Looking Back: Blessings and Bruises Much happens in the life of a community over a term or two in office. Sometimes experiences, events, and encounters are a source of great joy; at other times moments have been hurtful to those involved, however unintentional the pain. When leaving office it is impor-tant to look back at the blessings and the bruises in order to celebrate, to grieve, to repent, to forgive, and to give thanks--in about equal measure. It is often said that administrators spend ninety-five percent of their time on five percent of the people. Perhaps in religious life the percentages are a bit dif-ferent, but there is no doubt that much time and atten-tion are given over to people or situations of crisis. In the press of work in the day-to-day, it is possible to lose sight of the larger picture, the courageous growth, the Reviev~ for Religious fidelity to prayer, the simple generosity, the willingness to stay in dialogue during times of conflict, the healing that happens, the beauty and depth which conversations reveal, the opportunities to inspire and bless, the witness of long and faithful lives spent in service, the moments of insight, the risks taken and welcomed, all the tiny acts of kindness--all the blessings great and small that those in leadership experience happening in the membership and in themselves. The opportunity to serve in leadership is itself a great privilege and a blessing. The openness of the membership in speaking of their inner journey, their joys and their struggles, is deeply edifying. The amazing zeal for minis-try and witness for justice of some, the courageous battle with substance abuse of oth-ers, the struggle to under-stand what faith-filled living means in the midst of cul-tural and religious upheaval, the suffering borne with sweetness and peace, the courage in the midst of great personal darkness--each member, each story, each grace witnessed by those in leadership has been a blessing which changes them forever. In gathering the blessings of their years of leadership, the team rightly delight in their own a~complishments too: prayer fostered and deepened, initiatives begun, participation encouraged, staff strengthened, systems put in place, strides taken to assure financial solvency, and, above all, mission clarified, supported, and sustained. In addition, the unique contribution of each one on the leadership team to the work of the whole must be cel-ebrated. Members of a team are blessings to each other, especially in the darker times. Much happens in the life of a community over a term or two in office. 65.4 2006 Hughes ¯ On Leaving Office Gracefully In looking back, there is also much to repent and to grieve about. Misunderstandings happen. We hurt each other by too hasty responses, by clumsy decisions unsea-soned by experience, by expectations which are too great or too small, by seeming indifference to suffering. We hurt each other by passing over gifts, by the triangula-tion of third-party conversations, by wielding authority in a sometimes autocratic manner. We hurt each other often more because of ignorance or lack of competence than negligence or malice--which does not make the pain any less. There is much to grieve about and to regret as lead-ers leave office, and much to learn in the letting go. A leadership team can help each other not to exaggerate bruises, to remind someone who feels deep regret that she did her best with the knowledge she had and, besides, that she can tease out of the situation some wisdom to use in the future. The team can remind one another that forgiveness and reconciliation do not happen because we will them but because time and grace make them pos-sible, perhaps long after the arbitrary date for a change of administration. Lines from Psalm 103 perfecdy capture the deepest real-ity: that the ministry of leadership is ultimately God's work. It is God who has blessed us and our community in so many ways; it is God who forgives and heals and makes whole when we have failed to be blessings for one another. My soul, bless the Lord, bless God's holy name! My soul, bless the Lord, hold dear all God's gifts! Bless God who forgives your sin and heals every illness, who snatches you from death and enfolds you with tender care, Review for Religqous who fills your life with richness and gives you an eagle's strength. Bless the Lord, ~ny soul.2 Looking Forward: Living Deliberately A second day-long conversation addresses the future with this question: How will I live my life differently because of these years of service? Leadership experi-ence cannot help but change those who serve. They have attended the school of life and love. They have been exposed to the best and the worst in human nature. In the process, convictions are formed about what constitutes holy healthy living. Before taking leave of service and of one's compan- - -- ions in leadership, talking together about newly formed convictions commits the speakers to embracing them as a way of life upon rejoining the general membership. Here are a few examples. Leaders may have developed a pattern of consistent common prayer which has sup-ported and sustained the team, built trust among them, helped them know and love each other in deep relation-ships, and, above all, convinced them that God is cen-tral to everything they do and every decision they take. Regular common prayer, in a word, has supported and sustained them in ministry. They know it is possible; they know it is necessary; they intend, in the communities they join, to negotiate ways of praying together in some con-sistent pattern. Leaders have had the privilege of seeing growth among the members. They have witnessed genuine con-version and new life, even among those who seemed to Leadership experience ;Cannot help but change those, who serve. 65.4 2006 Hughes ¯ On Leaving Office Gracefully be mired in long-established patterns which had made many people give up on them. From the perspective of leadership, it is clear that "with God all things are pos-sible," and perhaps also with the love of others who bring people to new life. Giving people a chance to change and the space to let it happen in God's time becomes, then, a deliberate choice for the future. Another area of resolution may be in the way one decides, or not, to continue to take risks. Assuming lead-ership itself is a huge risk. Leadership candidates prob-ably asked themselves many questions before taking the leap of faith to congregational service: Do I have the gifts, the vision, the stamina, the public presence, even a thick enough skin? And what an amazing hundredfold is the return to those who accept service. Leaders may then decide to choose risk as a way of life, not settling down, not avoiding a new ministry or a move because it is too scary, not getting into set patterns which make them "stuck" where they are and less open to new possibili-ties, not anxiously calculating the competencies or energy needed for a new venture. "Risk as a way of life" implies that those who have completed leadership became secure in the "grace of office," that is, the promise of God's presence always, no matter the risk. No exceptions. Living deliberately in light of one's service may also include a commitment to participate actively in the life of the membership, responding to the initiatives of the new team, serving on committees and task forces, tuning in to teleconferences, sending a word of gratitude for work well done or a question or comment when solicited. A conversation about deliberate choices for the future is a way to capture the best insights of each team mem-ber after some years of sorting the wheat and the chaff of religious life. Here is a typical spill of intentions from such a conversation: Review for Religious. I will be grateful that others are willing to serve; I will try to participate attentively; I will be aware that there is always more to the story and at least as many sides as people involved; I will try to be simple and pare down; I will do my best, wherever I am, to make community happen; I will cherish relationships; I will remember that people appre-ciate a personal note of gratitude, congratulations, or condolence; I will try to be a healer; I may be "sadder and wiser," but I will draw on that wis-dom; I will be thoughtful and generous in using money; I will use my newly honed gifts and skills well; I will care for my health more intentionally; I will try to respect and validate the experience and insights of each one; I will be more attentive to the international dimension of the community; I will savor and delight in doing one thing at a time; I will do one "lovely thing" each day just for fun; I will wake up every day feeling responsible for a much smaller universe--my own! Such a conversation is wide and deep, and humorous too, and it moves the transition to a new phase. While a "bless-ings and bruises" conversation is a way of looking back and letting go, this second conversation about "living deliber-ately" moves a group beyond the mandate of leadership to imagining reintegration among the membership. Looking Within: Reflecting on the Present After a period of time out of office, a third conversa-tion makes the transition complete. On leaving community service the members of the leadership team choose their own ways of resting, recuperating~ and reorienting them-selves to "ordinary time." Even those individuals who con-tinue in leadership positions have a major transition and a lot of challenges, for a new configuration of members on i349 65.4 2006 Hughes ¯ On Leaving Office Gracefully the leadership team supposes very different personalities, ways of making decisions, and styles of collaboration. Weeks immediately after passing leadership on can be vulnerable times. There may be a sense of loss at many different levels--relationships, security, even status. There may be endless time on Weeks immediately after passing leadership on, can be vulnerable times; one's hands and an inability to stop the engines which have been in overdrive for so long. There may be a loss of nerve, a questioning of one's gifts and compe-tencies and whether there is a ministry and/or a community where there is a fit. There may be relationships which need to be adjusted for greater mutuality. There are decisions about whether and how much to participate in the life of the community, particularly in order to give new leaders the freedom to blaze their own trail. On the other hand, one may feel passed over when not asked for a piece of wisdom that experience presumably taught. There may be the temptation to make comparisons, to judge new initiatives in the community before they have a chance to flourish, to think but never say aloud "That won't work. We tried that!" There may be the awkwardness of knowing too much along with a need to mourn no longer being part of the easy rapport of a team bound to confidentiality. Team members who have worked closely and intensely for a long time may delight in and greatly profit from an opportunity, perhaps six months after leaving office, to reunite for a day or a weekend. Each one, in turn, can reflect about the experience of the last few months and the challenges of transition, some of which only other for-mer team members can appreciate. Questions such as the l~eview for Religious following can prompt reflections which will be personal for each one and yet have some common elements: What has this transition been like? What has been the best part of moving out of leader-ship or, in the case of those who have continued to serve, what has been the best part of working with a brand new team? What has been challenging, for example, in ministry, community, prayer, recalibrating relationships, a different pace, not traveling, not knowing what is going on or, for someone who has joined the new team, knowing more than the rest of the team? What do I anticipate in the months ahead that may be important to name? Is there wisdom to share or to seek from the group? Where is God in all of this? Who is God in all of this? As each one speaks, others respond, question, affirm, and challenge, but mostly they listen with the ears of the heart and with the empathy borne of the deep bonds which close collaboration has forged. In the course of this conversation, the team is transformed into a group of friends whose support and affection will remain strong despite time and distance. The Importance of Ritual. There is a wonderful piece of wisdom in Herb Gardner's play A Thousand Clowns. One of the characters, Murray, says "You've got to know what day it is. You've got to own your days and name them, or else the years go right by, and none of them belongs to you.-3 Good ritual is what helps us "own our days and name them." Well-planned ritual brings to public expression the experience of the community and its members. All of the day-long conversations described above, for example, were framed 65.4 2006 Hughes * On Leaving Office Gracefully by ritual prayer, music, silence, breaking of bread, and blessing. How much more important it is to mark the transi-tion of leadership in the life of the whole community by a ritual adequate to the weight of the moment. Good preaching explores the Scriptures which have been cho-sen to illuminate the experience and the hopes of those gathered. The service of the outgoing leadership team is acknowledged with gratitude, and the future of each member is entrusted to God in prayer. The incoming leaders are blessed and publicly given the authority under the constitutions of the order for the exercise of their ministry. And the whole assembly commits itself to active participation in the governance of the community by say-ing its "Amen." Through strong ritual the leadership transition is accomplished. Transition is not just a private moment for the two teams involved, but an opportunity for all to deepen the bonds of their membership, to recom-mit themselves to their deepest call: The word "Amen" makes demands. When we express it at a time of leader-ship transition, we are making a series of promises: "Yes," we say, "so be it." "Yes, with God's help I will support and sustain this new leadership team with love and prayer." "And, yes, I accept my own responsibility, which I can-not surrender to others and which no one can take from me, of living the charism and mission of this community fully and actively." Thus is the community itself renewed in a grace-full transition. Notes ~ Two notable exceptions in the United States are "Transitioning from Leadership," a program offered by Lynn M. Levo CSJ through the Saint Luke Institute, Silver Spring, Maryland, and "Life after Elected Leadership: The Journey Continues," a workshop facilitated by Review for Religious Bette Moslander CSJ and Marcia Allen CSJ at Manna House of Prayer, Concordia, Kansas. 2 Psalm 103:1-5. The English translation is from the Liturgical Psalter; ©1994, International Commission on English in the Liturgy (Chicago: Liturgy Training Publications, 1995). 3 Herb Gardner, "A Thousand Clowns," in The Collected Plays (New York: Applause, 2000). 4 Geographical distance need not be an obstacle. It is possible to have a teleconference on the day of the ceremony, uniting the "Amen" of far-flung members to the prayer of those physically present. Autumn Poppies Brilliant Resilient At end of summer California poppies On spindly stems Shine from shelter Of overhanging rock. Each morning they unfold. What ore produced such gold? Ore from the distant sun? Did that more distant One - The ever-near, Forge it here In the heart of the planet? Through the earth's opaqueness Malting Beauty visible Poppies like bright eyes Give us sight For the Invisible Mary Alban Bouchard CSJ 6~.4 2006 THOMAS G. CASEY Ripeness Is Everything: Wise Discipleship Tis is not an era for dumb disciples or witless .1. Christians. Hmnan beings are crying out for intel-ligence and wisdom. Certainly our world needs Christians who reach out in love to the poor, sharing material pos-sessions in lives of love. But it also needs Christians who lovingly share their intellectual gifts, their treasures of wisdom. Western culture suffers intellectual malnu-trition. It needs to supplement its diet with intelligent Christianity. With our intelligence we seek to know the truth about things. Wisdom takes intelligence a step further, for wis-dom is not book knowledge, but practical knowledge. Wisdom integrates knowledge into decision making and behavior. In order to attain wisdom, our lives need to focus on the good. Intelligence and Wisdom, Readiness and Ripeness In Hamlet and King Lear, William Shakespeare puts the words "readiness" and "ripeness" into the mouths of Thomas G. Casey SJ, from Ireland, is professor of philosophy at the Pontifical Gregorian University; Piazza della Pilotta, 4; 00187 Roma, Italy. Revie~ for Religious characters faced with death. Hamlet says "The readiness is all" (Act V, Sc. II). In Lea,; Edgar says, "Ripeness is all" (Act V, Sc. II). Readiness tends to be something active, something we produce through our own efforts. Ripeness is something organic, something that occurs according to its own rhythm, independently of our efforts. Unlike Shakespeare, I prefer to apply these phrases to life rather than death. I see readiness as our contribution to dis-cipleship through our intellects. Ripeness (maturation) is that wonderful moment when the fruit (peach or plum) is at its best, giving what it has received, even at the risk of falling. In the First Letter of Peter, a couple of verses deal explicitly with the spiritual ripeness and intellectual readiness of disciples. These verses are addressed to all Christians, including those facing opposition and ridicule. Peter warns that persecution is a real possibility: "Do not fear their intimidation, and do not be troubled, but sane-tify Christ as Lord in your hearts, always ready to give an answer to anyone who asks you the reason or your hope, yet with gentleness and reverence" (1 P 3:14-15). I see ripeness as related to spirituality and readiness as related to study. In order not to be intimidated by any sort of persecution, we need to "sanctify Christ," rever-ing him and acknowledging him as Lord of our lives. The spiritual is not simply first chronologically, but also first in importance. We must give God priority in our hearts. First comes communion with God and then communication with others. Indeed if we put God first, our lives will inevitably provoke questions from others. They will notice something different about us, and they will inquire about it. Peter seems to imply study. He says we must be ready to give an answer: In order to give an answer, we need to know the answer first. There is no way around the hard work of wrestling with texts and grappling with ideas. It is an answer about the hope in 65.4 2006 Casey ¯ Ripeness Is Everything: Wise Discipleship our hearts, our trust that things will work out despite the difficulties, our conviction that there is more to life than our limited temporal existence--although we do not yet see what we hope for, we know it is possible and attain-able. The source of Christian hope is the goodness and love of God, Because Of God's faithful love, we know that the future is full of promise. Peter says we need to explain our faith "to anyone who asks." Different kinds of people will have different kinds of questions. Obviously those who are sympathetic to the hope in our hearts will be easier to answer. But it takes much more careful preparation to know what to say to skeptics and those downright hostile to our worldview. Peter does tell us how to answer: with gentleness and rever-ence. We are to present the truth in love. We do this, not to win arguments, but to win people. The strength of our convictions is to be communicated with tact and respect. Readiness and ripeness are vital, but ripeness has priority. Ripeness refers to who we are, to the gift of God that comes through communion with him, to grace. Communion with God gives unity to our intellectual powers. It is not the strength of our arguments that will win people over, but the quality of our lives, of our rela-tionship with Jesus. We need exemplars. We all benefit from the exam-ple of individuals who put their intelligence at the ser-vice of humanity, whose actions and deeds match their intellectual ideals, who sacrifice themselves for the ideas that claim their allegiance. Of course, we cannot all be geniuses. It is, however, usually not desirable to imitate a person of genius either. Without a spirituality, genius easily loses its way. Readiness without ripeness is not enough. Even a genius of goodwill faces particular challenges and hurdles. Persons of extraordinary intelligence are so Review for Religious used to excelling without effort that they easily forget that this does not apply in daily life. Despite outstand-ing grades they may fail in the task of living. Another problem that can plague persons of extraordinary intel-ligence is their very versatility. They may end up dissipat-ing their energies through taking on too many projects. They do not become outstanding intellectuals simply by having a huge number of ideas. They need to direct the energy of their lives. A hyperdeveloped mind allied to an underdeveloped spirit and heart leads to disequilibrium and worse. The greatest exemplar of a sterling mind integrated in a fully human life of spiritual depth is none other than Jesus. Christians associate Jesus with perfect holi-ness. Many regard him as the paragon of wisdom, but few automatically associ-ate him with intellec-tual brilliance. This failure to see Jesus as a genius is under-standable inasmuch as he did not become a world-renowned academic or found a university or write a seminal book. He apparently never committed his thoughts to paper, and on the only known occasion he did write (Jn 8:6), it was in sand. The best way to dispel any doubts about Jesus' extraor-dinary mind is to read the Gospels attentively. The proof of Jesus' intelligence is especially to be found in his capac-ity to offer humanity something of universal value and his ability to resolve the fundamental problems of human existence.~ But it is also manifest in many other ways. °.~t is not the strength of our arguments that will win people over, but the quality of our lives, of our relationship with Jesus. 65.4 2006 Casey * Ripeness Is Everything: Wise Discipleship Jesus did not !et his exceptional intellectual gifts lie idle, The Greatest Exemplar Since he Was not only fully human but also fully divine, Jesus had an amazing intellect to start with. Second, what-ever form his education took it enhanced his intellectual giftedness and impressed his contemporaries. Luke's brief words about the twelve-,,ear-old Jesus in the temple at Jerusalem (Lk 2:42-50) show him listening to the doctors and questioning them. The child intrigues and fascinates these learned men. In fact, he surpasses them. And it is not simply his intellect, formidable though it is, that holds them in thrall. It is the paradox of such prophetic wisdom on the lips of a mere child. Undoubtedly Jesus' mind found nourishment in his communion with the Father. Perhaps Mary spoke to the child Jesus of her own faith and recited Scripture to him. In other words, he may have hid a human teacher as well as a divine teacher. Jesus did not let his exceptional intellectual gifts lie idle. He cultivated them. According to Luke, he con-tinued to grow in wisdom (Lk 2:52). In other words, he grew in his ability to judge things rightly and to react appropriately. Thus he did not use his intellectual powers to accumulate useless facts or trivia. He saw the world truthfully and acted in accord with what he saw. Jesus' intensive prayer and fasting in the desert and the energy and zeal of his public ministry showed that his intellect was at the service of a noble cause. In order for genius to be productive, it must be impelled forward by guiding passion, by a strong motivating force, by the transfor-mative power of desire. Jesus was pressed forward by a consuming love. It was the drive to announce the Good Review for Religious News, to preach the reign of God, to free people from the slavery of sin. We think with our whole being and not just with our intellects. Without physical health and a reasonable level of emotional and moral equanimity, our ability to con-centrate properly, understand fully, and judge rightly is impeded. Since Jesus was without sin, his mind did not lose serenity. He never did wrong and never gave way to destructive emotional behavior. Thus his whole being supported the vision of his intellect. Jesus' way of thinking, as illustrated in the Gospels, displays a brilliant mind at work. Aristotle asserts in his Poetics and even more forcefully in his Rhetoric that the use of metaphors is a mark of great intelligence, some-thing that cannot be taught: "The most important thing is to be good at metaphor. This is the one thing that can-not be learned from someone else, and is a sign of natural talent; for the successful use of metaphors is a matter of perceiving similarities.''2 There is a tendency to think of metaphors as some-thing purely linguistic--a verbal ornamentation that is pretty, but apart from that, pretty ineffective. But a met-aphor such as "You are the salt of the earth" (Mr 5:13) is much more than a figure of speech. It challenges our taken-for-granted relationship with things, it uproots and dislocates us from our customary, understanding of ourselves. More than that, a metaphor enlarges and deepens our knowledge. We understand ourselves and our relatedness in a new way: "I am the vine and you are the branches" (Jn 15:5). Jesus' metaphors--salt, light, bread, sheep, and so on--take us beyond ourselves, toward transcendence. Even though they are made of sensible and tangible realities, they simultaneously lift us up into the realm of the spirit: "I am the bread of life" (In 6:35). Making connections .among disparate 65.4 2006 Casey ¯ Ripeness Is Everything: Wise Discipleship 360[ realities, Jesus' metaphors put a fragmented world back together. In John's chapter 15, Jesus speaks of his Father's "house" and of its "many rooms." With the familiarity of these words, Jesus lifts the veil on the afterlife, bring-ing domesticity into the unlimited horizons of the infi-nite. While not denying the difference between earthly life and paradise, Jesus shows that there must be echoes and resemblances. Metaphors galvanize the imagination, inviting us to think differently, and even to act in ways that once seemed impossible. They are the best way, and possibly the sole way, of talking about what is new. They give the imagination liberating and productive space. But even when he is not using metaphors, Jesus helps people in their thinking and action. In the Beatitudes, Jesus proclaims unexpected joys, the kind to be found in the simplicity, tears, gentleness, mercy, purity, peace, and suffering of saints. He helps his hearers think deep thoughts by starting from what they know, from what is familiar to them. In Matthew's chapter 7 he talks of how earthly fathers would not dream of giving a stone to their sons asking for bread, or offering a snake when they ask for fish. After emphasizing this point, Jesus points out that God, being perfect, will be infinitely more likely to answer our requests than human fathers are. A wise person knows how and when to pose ques-tions. Jesus' questions often invite his hearers to recog-nize and follow desires they may not have realized they had. The first question Jesus asks in the Gospel of John is: "What do you desire?" (Jn 1:38). And a related ques-tion appears four Limes in the synoptic Gospels: "What do you want me to do for you?" (Mt 20:32, Mk 10:36 and 10:51, Lk 18:41). Jesus also has a strong logical mind. In Luke 13:10- 16, a synagogue ruler becomes indignant when Jesus heals Review for Religious a woman on the Sabbath. Although she has been crippled by a spirit for eighteen years, the synagogue leader is adamant that this healing should have been done on a working day. Jesus counters by pointing out that nobody has any scruples about untying their ox or donkey on the Sabbath and bringing it out to give it water. The beast has not been thirsty for eighteen years, and the woman, "a daughter of Abraham," has felt a greater thirst over the course of many Sabbaths. Jesus sees even a bigger picture than this. The central theme of Jesus' preaching, the kingdom of God (today one could perhaps say "the dream of God"), is already mysteri-ously present in all the small-scale events and happenings of our daily lives. Jesus intuitively grasps a grand meaning in the tiny mustard seed becoming a large shrub. The goal of human intelligence is to know the real, and to know God, the supreme truth. Intelligence tends toward the truth. The intelligence of Jesus is perfectly pitched to this goal, for he constantly proclaims the kingdom of God. His mind is con-stantly directed toward the revelation or manifes-tation of God. Although God's kingdom is already ~ breaking into the present,Jesus sees that its full realiza-tion is in the future. When the seventy disciples return from preaching, intoxicated with the success of their ven-ture, Jesus says that what should really give them cause to rejoice is the reality that their names are written in heaven (Lk 10:20). Jesus adapts his words to the various people he is dealing with. It is not that he changes the content of his The goal of human intelligence is to know the real, and to know God, ;the supreme truth. 3,61 65.4 2006 Casey ¯ Ripeness Is Everything: Wise Discipleship 362' message, but that he pays attention to his interlocutors, and seeks to speak in a way that makes sense to them. He uses many agrarian images and metaphors because he spends so much time talking to people who live and work on the land. But when he is questioned by the Roman procurator Pilate before his crucifixion, Jesus speaks of authority and truth, issues that concern Pilate. Jesus is wise enough to know the limits of intelli-gence. When confronted by the powerful but demonic intelligence of Satan toward the end of his forty-day fast in the desert, Jesus knows that only God's word is strong enough to defeat the Adversary's clever arguments. And so the Word of God quotes from God's word, the Holy Scriptures, and defeats Satan. Ripening To become wise and intelligent disciples, we need to imitate Jesus--not external imitation, but conforming our minds and hearts to Jesus. From this interior mirroring, our external words and deeds will naturally reflect Jesus. A few years ago, the WWJD bracelet--"What would Jesus do?"--became a fad. Such a bracelet certainly points people in a helpful direction. But of ourselves we are not always capable of knowing what Jesus would do. The responses are not written on our wrists. The answers are to be found by meditating and pondering on what Jesus did in fact do. We have looked at some examples of his wisdom and intelligence in action. We need to meditate on such examples, pray over them. The full ripeness of Jesus' wisdom needs to be tasted and appreciated with our spiritual senses. There is a clue to how to do this in the Greek verb menein, frequent in John's Gospel and having a range of meanings: to stay, remain, dwell, abide, last, endure, live. This word applies in a special way to John, because Review for Religious John has great staying power: he stays by Jesus' side, the only one of the twelve present at the cross. It is no acci-dent that John is right next to Jesus at the Last Supper, because John is humanly and spiritually especially close to Jesus. John remains, John abides. To understand this word "remain" better, it helps to turn to the first chapter of John's Gospel. When Andrew and an unnamed disciple start to follow Jesus, he turns and asks them, "What do you want?" These are the first recorded words of Jesus in John's Gospel, in the form of a question, a question that is interested and inviting, pro-found and personal. The two disciples answer Jesus with another question. They ask, "Where do you dwell?" This is not just a geographical question but a deeper, more spiritual one. The disciples have just left John the Baptist. They want something lasting, something that endures, a center that can hold. Different forms of the verb menein appear in chapter 15 of John. Jesus is unraveling implications of the vine and the branches. Jesus points out that trying to improve ourselves and be morally perfect is not what is essential. What is essential is to be in a living relationship with God, to dwell with him, to stay with him, to love him. We do not need to worry about bearing fruit: he will take care of our fruitfulness. We surrender ourselves to him as Lord of our lives, and we stay with him in community with others. We move beyond intelligence to wisdom, beyond rules to love. Communion with Jesus adds ripeness to our readiness and gives our lives unsuspected fruit. Notes ~ This view of intelligence is broadly in line with the stance of the distinguished educational thinker Howard Gardner, well known for his theory of multiple intelligences. According to Gardner, intelligence has to involve some form of productivity, and thus high IQ is itself not suf-ficient. Gardner defines intelligence thus: "Intelligence is a biopsycho- 363 6~.4 2006 Casey ¯ Ripeness Is Everything: Wise Discipleship logical potential to process information that can be activated in a cultural setting to solve problems or create products that are of value in a culture." Howard Gardner, Intelligence Refrained: Multiple Intelligences for the 21st Century (New York: Basic Books, 1999), p. 34. 2 Aristotle, Poetics, translated with an introduction and notes by Malcolm Heath (London: Penguin Books, 1996), p. 37. Personal/Group Reflection Questions 1. "We think with our whole being and not just with our intellects." (p. 359) From my experience, can I give some examples of this kind of thinking? 2. a) What is the evidence I seek when I describe a person as wise? b) If I were to describe Jesus as a wise person, what examples of his wisdom would I cite from the Gospels? 364 Review for Religious ANDREW RYDER The Bible and the Lectionary During my time as a parish priest in Scotland, I became friendly with the local Protestant min-ister. Our two churches were built opposite each other. One day I showed him the Catholic lec-tionary we used at Mass. He was most impressed, and even thought of using it himself. Instead of going for six months giving his congrega-tion a weekly commentary on the Letter to the Romans, he could use the Catholic lectionary's systematic arrangement of short texts from both the Old and New Testaments, which he consid-ered well tailored to the needs and aptitude of Christians today. My colleague's reaction to our lectionary brought home to me yet again that it is one of the most valuable and enduring liturgical changes introduced by the Second Vatican Council. The Sunday and weekday readings from the lection- Andrew Ryder scJ recently wrote on the Holy Spirit's leading in four holy lives. His address remains St Joseph's Centre; Tilston Road, Malpas; Cheshire SY14 7DD; England. appreciating the word 65°4 2006 Ryder ¯ The Bible and the Lectionary 366 ary have put the word of God within the earshot of many Catholics who might never open a Bible, let alone buy one. The three-year cycle of Sunday readings, the two-year cycle of daily readings from the epistles and Old Testament, and the one-year cycle of daily gospels provide a simple and comprehensive introduction to the Scriptures. The Vatican Council did not, of course, invent the lectionary. That misconception could prevent us from seeing the full significance of the lectionary in the life of the parish. The lectionary is not a latter-day insertion of certain biblical texts into our sacramental celebrations. Long before there was any Bible in the modern sense of the word, the lectionary was the ordinary means by which the faithful came in contact with God's word. The early Christians did not have Bibles. Their knowledge came from hearing the sacred text read out during their community gatherings. By such listening, the first gen-erations of the church were being faithful to their Jewish roots. Regular proclamation of the Scriptures had begun long before the Christian era. The origin of our present lectionary goes back to Old Testament times. The Synagogue Liturgy Old Testament books attributed to authors such as Moses (the first five books of the Bible--the Pentateuch), Amos, and Isaiah were, in fact, produced posthumously and often at a much later date. After a number of revi-sions, the final text was put together by editors (also called redactors), who were not producing books for dis-tribution among the people but were preparing material for community use.* While many of the individual books have a much older origin, the present canonical form of the Old Testament was the result of editing that lasted from the fifth to the second century B.C. The material as a whole Review for Religious was "the product of a temple-based community living in and around Jerusalem.''2 The definitive written form comprised of legal material (the Torah), the works of the prophets (including the books of Joshua and Samuel), and the "writings" (Psalms and the wisdom literature).3 The three groups of - books make up the Holy Scriptures of the Hebrew Bible. These Biblia (books) were revered as the word of God and were studied and read aloud in wor-ship. Independently .i of the temple, wor-ship through the word gradually took pride of place in the - ~ synagogue. Here people met on certain days for public services, without having a sacrificial liturgy.4 The precise origin of the synagogues is not clear. The general theory is that such meeting places came into being during the Babylonian Exile, as a substitute for the temple services. They were buildings constructed, not for sacrifice, but for prayer and the reading of the word of God. A fixed form of prayer was one of the inno-vations of the synagogue, and the buildings came to be called "houses of prayer." Synagogues also served as local community centers for the scattered Jewish people of the Diaspora and were pivotal in Jewish life. Though used also for political and social purposes, their primary pur-pose was spiritual and educational.5 Reading and study of the Scriptures took place on the Sabbath and feast days. There is evidence of two inde- By the time of Jesus, the weekly synagogue liturgy, featuring a communal reading :and study of the holy texts, had become the universal Jewish: practice. 367 65.4 2006 Ryder ¯ The Bible and the Lectionary 68] pendent cycles of readings, an annual and a triennial. The annual cycle is associated with the Jewish community in Babylon. A three-year cycle, with shorter readings, seems to have been the practice in Palestine. By the time of Jesus, the weekly synagogue liturgy, featuring a commu-nal reading and study of the holy texts, had become the universal Jewish practice. This service was quite distinct from temple worship and also from anything that existed in contemporary pagan religions. "It was a unique liturgi: cal feature in the ancient world; no such form of worship was known in paganism.''6 In the synagogue service the reading of the Torah was followed by a translation of the Hebrew text into the vernacular (a targum) and further instruction (the sermon). Philo of Alexandria, the lst-century commen-tator on Jewish religious practice, gives a description of communal Sabbath observance in his native city, focus-ing on the exposition of the Torah: "It was customary on every day when opportunity offered, and preeminently on the seventh day, as I have explained above, to pursue the study of wisdom with the ruler expounding and instruct-ing the people what they should say and do, while they received edification and betterment in moral principles and conduct.''7 Philo goes on to say that such instruction could last the whole day. As well as the temple and the synagogue liturgies, family celebrations such as the Passover were also cru-cial for the Jewish religion. Recitation of the Shema (Dt 6:4) and the singing of psalms became an integral part of these festive gatherings, as we see in the Last Supper meal of Jesus with his apostles. Yet, though family mem-bers memorized parts at least of the psalms for such celebrations, the regular contact of the practicing Jew with the word of God was through attendance at Sabbath worship in the synagogue. Review for Religious Jesus chose to begin his public ministry in the syna-gogue of Nazareth (Lk 4:16-30). By his time the scrolls containing readings from the Law and the Prophets were a treasured part of liturgical equipment. Jesus was brought up listening to the word of God when he went for wor-ship with his family,s Hearing the cycle of readings pro-claimed on the Sabbath was how he became acquainted with "the Scriptures" (Lk 24:27). The New Testament At the very beginning, like the rest of the Jews, the followers of Jesus listened to the word of God in the synagogue, as well as joining in the recitation of the Psalms during temple worship (Ac 2:46). But, towards the end of the 1st century, having been expelled from the Jewish synagogues, the Christian communities held their own celebrations in halls or large family residences (1 Co 11:17-22). Remains of these early "house churches" still exist in Rome. A little before 50 A.D., Paul sent the converts he had been instructing in Thessalonika a short letter with some further explanations of his teaching. The newly founded church faithfully preserved it for public use. Paul con-tinued to write similar epistles to encourage and educate other groups of converts. These letters circulated among the fledgling communities and were read out when they assembled.9 About fifteen years later, Mark had the idea of put-ting the stories about Jesus into a continuous narrative, giving Christians their first Gospel. So, as well as "the Scriptures," there could now be readings from Paul and Mark at Christian gatherings. Twenty years on, Matthew's Gospel appeared, probably with liturgical use directly in mind,'° linking the life and teaching of Jesus more closely to his Old Testament roots. At about the same time, 369 6.~.4 2006 Ryder ¯ The Bible and the Lectionary Luke set himself the task of writing a full account of the Christian message and added a second volume, the Acts of the Apostles, to bring the Christian story up to date. Though the work of the final redactors is not so clearly marked, editing can also be detected in the com-pilation of the Gospels and the other readings that even-tually became known as the New Testament. The fourth Gospel gives us the best example of revision (the two end-ings 20:30 and 21:25). John also shows how the Gospel narrative could be linked to the liturgy: "The emphasis on feasts as the occasion and indeed subject matter of Jesus' discourses is underlined by the evangelist in chap-ters 5-10.''1~ The Catholic Lectionary As Christians of the 21st century, we do not study the word of God in a vacuum, but as members of a com-munity; and, while as Catholics we do not claim any particular method of biblical interpretation as our own, we do see the Scriptures firmly placed within the living tradition of the church. In particular, our reading of the Bible is closely linked to the celebration of the liturgy. The Pontifical Biblical Commission makes the point clearly: "From the earliest days of the church, the read-ing of Scripture has been an integral part of the Christian liturgy, an inheritance to some extent from the liturgy of the Synagogue . In principle, the liturgy, and espe-cially the sacramental liturgy, the high point of which is the Eucharistic celebration, brings about the most perfect actualization of the biblical texts, for the liturgy places the proclamation in the midst of the community of believers, gathered around Christ so as to draw near to God.''~2 Though it should lead to personal conversion, the word of God is not in the first place a private message. A true understanding of the biblical texts (working from Review for Religious and always respecting their literal meaning) sees them as God speaking to his people today in the concrete circumstances of their community life, both local and global. "The word of God endures forever." At least in theory the Scriptures have always sustained the church. Today the lectionary offers pastors a marvel-ous tool for the proc-lamation of the word of God to the people of God. Whether at the Eucharist or other liturgical functions, homilies should explain and give contemporary relevance to the mes-sage that has been pro-claimed by the readers. This requires study and serious preparation. With all the developments of recent years in the under-standing of the Bible, it is vital that Christian leaders avail of the opportunities for updating that come their way. ,3 Here I make a plea for greater attention to the Old Testament. The greatest of Christian biblical scholars, St. Jerome, once said that ignorance of the Scriptures is not to know Christ. We can add that ignorance of the Old Testament is not to know the Father of Jesus Christ. Everything that Jesus says about the Father in the Gospels can be interpreted as the fruit of his medita-tion on "the Scriptures." Even his parable of the Prodigal Son, with its beautiful perception of the mercy and love of God, can be traced back to such prophetical utterances as Hosea 11:1-9.14 '. A true understanding of the biblical texts sees them as God speaking to his people today in the concrete circumstances of their community life, both local and global. I371 65.4 2006 Ryder * The Bible and the Lectionary 372 There is a profound unity between the Old and the New Testaments. Yet we often come across the percep-tion that the former is not only old, but also out of date, irrelevant to the church of the third millennium. The Old Testament is the work of ancient masters, teachers who have left us a spiritual legacy of unsurpassed wisdom. Like old wine, this legacy continues to mature and with age becomes ever more potent. The Old Testament covers a thousand years' history of the people of God, while the New Testament spans a period of little more than half a century. Furthermore, the first fifty years of Christianity were a golden age, a time of marvelous growth and expansion throughout the world. The Old Testament, on the other hand, records the fail-ures as well as the successes, the lows as well as the highs, of the people of God. From that point of view, those who are suffering now because of their faith can gain consola-tion from "the loving fidelity" (hesed) of Yahweh, recorded so dramatically in the pages of the Old Testament. Attentiveness to the Word Vatican II describes the liturgy as both the source and the summit of Christian spirituality. The liturgy is the prayer of the church, the Christian community at its most authentic, giving power to every other activity of the peo-ple of God. But we need strategies to help the participants profit by the riches that are available. Over the years I have encouraged people to invest in small personal copies of the lectionary. Pondering the texts proposed by the lec-tionary for the various liturgical seasons is an excellent way of "thinking with the Church." Reflecting on the readings before the celebration can give the actual proclamation a greater impact and deeper personal significance. The following words from the Congregation for Divine Worship's "Suggestions and Proposals" for the Review for Religious Year of the Eucharist (2005) provide a fitting sum-mary of what has been said: "After reading from Sacred Scripture, the expression 'The word of the Lord!' recalls the importance of what proceeds from the mouth of God, and makes us hear it not as something 'distant' from us, however inspired it may be, but as the living word by which God addresses us. We are in the context of a true 'dialogue' of God with his people, a dialogue in which the marvels of salvation are proclaimed to us, and the demands of the covenant continually reproposed. "The Liturgy of the Word is a constitutive part of the Eucharist. We gather together in the liturgical assembly to listen to what the Lord has to say to us--to each and every one of us. He speaks to us here and now, to those who lis-. ten to him with faith, believing that he alone has the words of eternal life, that his word is a lamp for our feet. "Attentiveness to the word spoken is at the beginning of the spiritual life. To believe in Christ is to listen to his word and put it into practice. It is docility to the voice of the Holy Spirit, the interior Master who guides us to the whole truth--not only to the truth to be known, but also to the truth to be lived out." Notes ~ There is plenty of evidence of later editing in the prophetical works of the Old Testament. The Book of Isaiah is a composition of at least three different authors, and only the first thirty-nine chapters are now attributed to Isaiah of Jerusalem. 2 E.E. Meyers and J.W. Rogerson, The Cambridge Companion to the Bible (Cambridge University Press, 1997), p. 228. 3 The Psalter may well have been the first book of the Hebrew Bible. Psalms go back as far as the worship of the first temple (built, accord-ing to tradition, by King Solomon). It can be seen, from the headings accompanying many of the psalms, that they were attributed to Solomon's father, King David. Various psahns were used for the different feasts, especially the autumn festival of the covenant renewal. In all likelihood 373 6Y.4 2006 Ryder ¯ The Bible and the Lectionary there were psalms for different occasions, and what we have in the Psalter is a limited number of the most important ones. 4 Hans Kiing, Judaism (London: SCM Press, 1992), p. 108. 5 Roland de Vaux, Ancient Israel (London: Darton, Longman, and Todd, 1961), p. 343. L.L. Grabbe claims a later starting point for syna-gogue worship in A History of the Jews and Judaism (New York: T & T Clark International, 2004), p. 237. 6 L.I. Levine, The Ancient Synagogue (New Haven: Yale University Press, 1999), p. 139. 7 Quoted in Levine, Ancient Synagogue, p. 145. 8 See J.P. Meier, A Marginal Jew: Rethinking the Historical Jesus (New York: Doubleday, 1991). ~ Col 4:16. Even if Colossians is not an authentic Pauline letter, the exhortation to share the message with a neighboring church reflects an early practice. ~0 See J.P. Meier, The Vision of Matthew (New York: Paulist Press, 1979). ~1 Raymond E. Brown, An Introduction to the Gospel of John ed. F.J. Moloney (New York: Doubleday, 2003), p. 304. Of course, these are Jewish, not Christian feasts. Aileen Guilding contended that the dis-courses of Jesus were closely related to the readings in the synagogues on those feasts. The Fourth Gospel and Jewish Worship (Oxford: Clarendon, 1960). The present Catholic lectionary makes ample use of John in the baptismal catecheses of the Lenten Gospels. ~2 The Interpretation of the Bible in the Church, 1993, C1. 13 Though proclaiming the word of God is a primary duty of the liturgical celebrant, recent data show that the Catholic Church has cause for concern. Two studies commissioned by Andrew Greeley and quoted in his Priests: A Calling in Crisis, (Chicago: University of Chicago Press, 2004, p. 116) indicate that Catholics do not rate their clergy highly in preaching and leadership in worship. Worse still, according to Greeley, priests themselves do not seem aware of the problem, and their failure to communicate the word of God is one of the reasons why people are leav-ing the church. Even if Greeley's research was conducted in the U.S.A., I am sure it is representative of the clergy in other parts of the world. ,4 The New Testament writers drew their "theology" (teaching on God) from the Old Testament. After his conversion Paul changed his view of Jesus, recognizing him as the Promised One. But his belief in "the God of the Fathers," built up through meditation on the biblical word of the Old Testament, remained the bedrock of his preaching on divine providence. His moral instruction, too, presumes the ethical teachings of the Hebrew Bible. Review for Religious BRENDAN KNEALE Coda to the Creed: An Appreciation ~fihnaalt lIi scta ollf tphher caosedsa dtoe stchrei bAinpgo sfdoeusr' mCarejoerd dios cit-s trines: "the holy Catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body and life everlasting." Experienced people can especially appreciate these great doctrines because they address our deepest human concerns, namely, existential loneliness, personal guilt, physical mortality, and our insatiably infi-nite longings. In other words, we are given four basic doctrines that bring our spirits hope in the face of the most oppressive psychological burdens, namely, guilt, loneliness, mortality, and longing. Our Physical Mortality Perhaps the heaviest of these burdens is the realiza-tion of our inevitable death, though for some of us it is the load of guilt we carry, consciously or unconsciously. Brendan Kneale FSC wrote for us earlier this year. His address is De La Salle Institute; 4405 Redwood Road; Napa, California 94558. 65.4 2006 Kneale ¯ Coda to the Creed: An Appreciation 376 For many people it is a sense of aloneness. Overlying this we have a deep, and necessarily unrequited, appetite for the infinite, a conscious or unconscious longing. One of the worst parts of "the human predicament" is the inevitability of our eventually dying--what Zechariah calls living in "the darkness of the shadow of death." But Zechariah says that, in addition to a promise of liberation from this "shadow of death," Christ brings "knowledge of salvation by the forgiveness of sins," making us "free to worship him without fear." No human being, regardless of how fortunate in matters of health or wealth or domestic comfort, is free of impending death and occasional realizations of that inevitability. The author of the Epistle to the Hebrews mentions this terror in chapter 2. He speaks of the "fear of death which keeps us in slavery all our lives." And we recall the emotional passages in some of the Psalms about the burden of death, Psalm 90 for example, along with poignant words from Ecclesiastes. So in the Apostles' Creed we affirm our conviction that there will be for us a "resurrection of the body and life everlasting." The trauma of our earthly death will be really a kind of "birth trauma." This doctrine may well be, in our day and age, the hardest to accept of all Christian teachings. At the same time it is one of the most attrac-tive. Some historians attribute the rapid spread of early Christianity to the news of Christ's bodily resurrection and to people's strong desire to participate in it. Our Guilt We also affirm at the end of the Creed our belief in "the forgiveness of s!ns," a doctrine of enormous consola-tion. On the face of it, our guilt is irremovable because offenses against God are against the Infinite and we are only finite. Recall Psalm 65 with its doublet: "Too heavy R~view for Religious for us our offenses; but you wipe them away." The heavi-ness of guilt can be a force for good as well as evil, but it is still a burden. Guilt is one of the most powerful forces in human behavior. It can accompany both a suspicion of our own culpability and a state of actual culpability. It entails, as the dictionary says, a felt need to repay or requite the persons offended. It is related to feelings of remorse and shame, an awareness and regret over our responsibility for evil. Psalm 65 notes, "We are overcome by our sins." Guilt can cast a shadow over a whole life. Nevertheless, we know it can be relieved, at least in part, by forgive-ness. We need to accept for-giveness as well as bestow it. If we try, instead, to wipe our own offense from our memo- The heaviness of guilt can be a force for good as well as evil, but it is still a burden. ries, the psychological damage may be difficult to assess. Pope St. Clement wrote that it is better to admit one's sins than to harden one's heart. Guilt can drive us to inflict grave harm on ourselves and on others. It can also drive us to do good things. Acquittal or forgiveness removes punishment, but it does not remove the historical fact of guilt. That fact keeps us grateful for forgiveness. Guilt seems different from shame in that it is internal while shame is more external, or per-haps one relates to offenses against God and his law while the other relates to offenses against society and its conven-tions. Shame and guilt sometimes overlap, and in a moral society would do so more frequently. A theological problem about forgiveness may occur to us in connection with Christ's telling the Good Thief on the cross, "This day you will be with me in paradise." It is 65.4 2006 Kneale ¯ Coda to the Creed: An Appreciation easy to see how Christ as a Divine Person could forgive the sins that Dismas committed against God, but it is not easy to see how Christ could forgive sins committed by a thief against his victims--and for Christ to do so without the victims' prior consent. One would think that such forgive-ness belongs also to the victims. Is Christ the spokesman of forgiveness for all victims of the sins of robbery even though he himself is not (or does not seem to be) one of the direct victims? In a parallel question, can Christ forgive the sins we commit against ourselves even if we do not? The answer has to be yes. But on what grounds must we say so? There are probably two or three ways here to try to answer the question. First, incarnational. Christ is not a mere human person; his personhood transcends all human per-sons, and he can speak for us all (just as in his two natures he can speak for human beings as well as for God). He is "the Son of Man" as well as one of the three Persons, so that he is not only our spokesman before God but also the spokesman to all people and for all people. Second, evangelical. Christ tied his gospel message intimately to the forgiveness that we must exercise toward one another. Insofar as his message is successful and insofar as we are with him, we forgive each other and leave vengeance (or the popular term "closure") to God. The Our Father, both in context and content, empha-sizes that point. Also, when in Mark 12:34 Christ praises the scribe, it is because he sees the intimate connection between love of God and love of neighbor. Third, eschatological. It seems that one of the main purposes of the Last Judgment is to demonstrate the justice of God. It is no doubt mysterious, but every thief, including the Good Thief, will have found that justice has been done for his victims, and the victims will find it so to. The word "trespass" in the Our Father is a good choice, since our sins are like trespassing on the rights of God. Review for Religious God is offended but not harmed by our sins. Of course, the reason why he is offended by our sins is that these sins do harm to us and often to our neighbors, all of whom God loves. Loving us, he does not want to see us or anyone else harmed. The adage "Love me, love my dog" can be extended to God's desire that all people love one another. Our Insatiable Longing Is there not at least a third affliction shared by all man-kind, namely, an appetite for more, feeling we can never have enough in this life? We want not only an immortal and guilt-free life, but we want it to be unencumbered in all respects, wholly and completely fulfilled. Thoreau's famous Walden aphorism has it that "the mass of men lead lives of quiet desperation," and Virgil wrote: Sunt lacrimae - rerum, et mentem mor-talia tangunt--there are the tears of things, and the realities of death bear on one's spirit. Paul gives a Christian slant to Virgil in Romans 8:21: "It was not for any fault on the part of creation that it was unable to attain its purpose [that is, was subject to futility]; it was made so by God. But creation still retains the hope of being freed, like us, from its slavery to decadence, and to enjoy the same freedom and glory as the children of God. From the beginning till now the entire creation, as we know, has been groaning in one great act of giving birth--and not only creation but all of us." We frequently sense that we are hemmed in by our finite circumstances since we aspire to much more than We often shield ourselves from deeper aspirations and real fears by pursuing and possessing material things. 379 65.4 2006 Kneale ¯ Coda to the Creed: An Appreciation we have. In fact, we possess a capacity for the Infinite (whether we are aware of the Infinite or not). Our life-long dissatisfaction with having an ever greater number of good things in this life should make us aware of this capacity. We, though, often shield ourselves from deeper aspirations and real fears by pursuing and possessing material things. And nonbelievers may try to fulfill such deep aspirations by a life of the mind and an appreciation of the arts--which, after all, are finite too. It was popular a generation ago to refer to the con-ditions of our earthly life as "the human predicament" and to our life as one of "exile." A real pessimism envel-ops some people. The Rumanian-French aphorist E.M. Cioran drew this depressing conclusion: "Some people still wonder if life has a meaning. In fact it all comes down to knowing whether it is bearable." But the Creed promises that our reward is everlasting. All longings will be met, including the desire for meaning. Our Loneliness "The holy Catholic Church" and "the Communion of Saints." We are convinced that we are not alone. It is true that our uniqueness as individuals separates us from all other people. But, as St. Paul implies, the parts of one's body, the leg or the ear, are not individually lonely. When we as individu-als are fully incorporated in the Body of Christ, we will have found a cure for all loneliness, both existential and social. The Church Glorious will be sociable. At the beginning of the Creed, we are assured that God is not lonely: there are three Persons in God. That revela-tion is a source of great consolation, a consolation apparendy denied to Jews and Muslims (whose God is understood as very lonely). In the Christian vision, as Alfons Deeken SJ put it years ago, "God exists as a fellowship and friendship of three Divine Persons. In the Trinity each Person has his existence Review for Religious only in relation to the others, and it is only in existing for the others, in the process of infinite giving and receiving of love, that each One is fully himself. Self-being does not decrease through self-giving. Thus the Trinity, as the source and model of all personhood and community, shows us that the high-est perfection of a person is not self-assertion, isolation, and independence, but rather openness and loving commitment to others" (Growing Old, and How to Cope with It, Paulist Press, 1972). Prayer Suggestion There is a prayer tradition that we choose a prayer formula such as our Creed, and we find ourselves in God's presence as we dwell on individual words or phrases of the prayer formula. Where we find relish and consolation, we remain until we feel that we should move on to another word or phrase. Then, when we have come to the end of our prayer time, we simply pray through the whole Creed in the usual way. In the light of the reflection by Brendan Kneale FSC, we might use the last part of the Creed for our daily prayer in this fashion over some days. We might also use the whole text for our prayer in this way. 65.4 2006 ARMAND NIGRO God's Invitation 382 l~is something awesome. It verges on the incred-le, even the ridiculous. Mmighty God, Creator and Lord of the Universe, wants to be involved and commu-nicate with us. God invites us to spend time with Him, to realize He is truly our Abba, as He is for Jesus, and to taste and relish that relationship This is an invitation to faith, to wait on the Lord, believing that God will reveal Himself to us and share with us His gracious purposes. It is God's invitation to prayer. God Acts In Us If we are open to it, God directly acts in us, speaks to us in every created experience, especially in the sacred Word in Scripture. Every sensible reality, from raindrop to wild weed to human smile, is a partial revelation of God, a finite shape of God's creative love. Every word in Holy Scripture is a humanly conditioned word of God, ever alive, full of meaning and power for us. Armand Nigro SJ is retreat director and pastoral minister at Holy Spirit Center; 10980 Hillside Drive; Anchorage, Maska 99507. Review f~r Religious Take a serious look at this revelation in passages like Psalm 81, Isaiah 55, Hosea 2 and 11,Jeremiah 1, Matthew 11:25, and John 14 and 15. Listening To God This astounding revelation is not merely for our minds; it is a call for us to experience and live in it. But this will never take place unless we take time to listen to God, to savor God's word and let it soak into us. Unless we do this, we'll never really know God. The danger is not just that we not take time to listen to him, but that we may even ignore what we hear. "Don't harden your hearts," God pleads in Psalm 95. But why should God care at all? Let's face it, if I were God, the last thing I'd want to do is be bothered by peo-ple like me. "To hell with them if they won't listen! No skin off my nose if they behave themselves or not. They are just not worth troubling over, especially for a God who has infinitely better and more important things to think about." God's Answer God's answer to this is: "But you are not God. I am. And My thinking is not your thinking and my ways are not your ways (Isaiah 5 5). You are My son, My daughter. I want to be your Abba (Father and Mother to you). This is what I want. This is important to me. Won't you believe me? Won't you let me?" Incredible--absolutely incredible! 65.4 2006 SE!~q D. SAMMON Sexuality and Celibate Chastity: Friends Not Foes living chastely Priest and author Ronald Rolheiser tells of a curious young man finding himself seated next to a woman religious on a plane trip. He asks her a number of questions, mostly about celi-bate chastity. He remarks, "What intrigues me about you, Sister, is your obvious zest for life. Now imagine how much more satisfying that life would be if you also had sex." And her response? "What impresses me about you," she says, "is your sincerity and the fact that you are searching for love. But love and sex are not the same thing. Now imagine how much richer your life might be if you were open to that possibility." How easily people can amiably use mutually intelligi-ble words and not understand each other at all! The word sexuality encompasses much more than genital sex. It includes our way of being in the world as a man or woman, the attitudes and characteristics that we call masculine and Sefin D. Sammon FMS writes again from Fratelli Maristi delle Scuole; C.E 10250; 00144 Roma, Italy. Review for Religious feminine. The word and the reality remind us that we are social beings, that we need and desire friendship and affection. These are God-given ways to be holy. Sexual and spiritual energy should be friends and not foes. Both aim at union with God and others. Human sexuality has more to do with self-transcendence than with self-fulfillment. The human life cycle neatly outlines the discussion of sexuality and celibate chastity. Forming an identity and developing closer relationships are different for you and me at twenty than at forty-five. Twenty years later these opportunities and challenges are different again. Over a lifetime we change in our self-understanding, our knowledge of how the world works, our understanding of our faith in Jesus Christ and our way of living that faith. Why would we not also change in our understanding and appreciation of our sexuality and our celibate chastity? Talking about intimacy, sexuality, and the vow of chas-tity is difficult. People lack effective words or a sense of comfort, and mutual understanding fails to occur. When asked why we chose a life of celibate chastity, we might answer, "For the sake of the kingdom; in order to love everyone and not just one person; to be more available." These answers are "not bad,".but they leave most of us and our listeners unsatisfied. When I use the phrase celiba{e chastity here, I will mean vowed chastity as it is lived within religious insti-tutes today. Celibate chastity is at the very heart of the way of life we call religious, it is not just an ascetical practice, though it may feel that way at times. And, while it is intimately related to our mission, it did not come into existence to make religious congregations' apostolic work more efficient. Celibate chastity is a defining char-acteristic of our way of life and needs to be seen as such. God has reached out to us in Jesus. Jesus has called us to 65.4 2006 Sammon ¯ Sexuality and Celibate Chastity Foreclosing ouf identity= sets thestage fqr later problems with.intimacy follow him. The relationship we have with him must be central to our lives. Have you ever asked yourself: "Where am I going in life?" "How am I using or wasting my talents?" "Does my presence in this religious community make any dif-ference at all--would I be missed if I were not here?" Such questions are related to both identity and intimacy, particularly challenging issues for young religious. They need to form a first or provisional identity as they move from their late teens to their late twenties. They need also to face questions of intimacy in their lives. Identity formation gets underway when we ask, "Who am I and what do I cherish or hold dear?" In answer-ing we move though three phases. First we explore our life ¯ options; next we see that we must choose one from among a variety of attractive possibilities; finally we must decide, com-mitting ourselves to a particular identity. Understandably, this process is influenced by culture and custom. The manner in which men and women approach it varies. Nevertheless, exploring options and making difficult choices are part of the life history of almost all who have achieved an identity instead of having one thrust upon them. Some among us foreclose identity. Overwhelmed by the number of options or lacking the wherewithal to succeed in one or another, we quicHy step into an identity that is ready-made, like a shirt that comes ready-made through the mail. We keep it whether it fits well or not. Foreclosing our identity sets the stage for later prob-lems with intimacy. There is hope, though, for, if we have Rt.vie~v for Religious not formed an identity early, we are given other oppor-tunities over the years. Times of transition give us new chances. At midlife, for example, certain reassessments about life can be made. Identity and Intimacy Why spend all this time discussing identity? Because of its relation to intimacy. This word has been defined too narrowly in the past. I suggest this description: Intimacy occurs when we are sure enough about ourselves as per-sons, are so much at home with ourselves, that we can risk closeness with someone else.~ During our early adulthood we are young in our understanding and experience of intimacy. Some would suggest that, while deep loving relationships are possible for young people, they are more the exception than the rule. For most of us mature intimacy is just not possible until later in life. Uncertainty and confusion often sur-round young adult sexuality, and the rich spirituality that lies at the heart of mature celibate chastity is often not available until the middle years. When men and women religious move through their early adult years, intimacy questions arise, and genital-sexuality questions as well. Today the media and a good many people see genital restraint as constricted and par-tial living that leads to a lonely life ahead. How, then, do we prepare those in formation for the challenges they will face? How do we help them grow into a celibate and chaste way of loving others? How do we help them understand, from our own experience, the joys and satis-factions of celibate chaste living? In their late twenties and early thirties some sisters, priests, and brothers fall in love for the first time. This experience, sometimes more infatuation than genuine intimacy, can be an important step toward building lov- 6Y.4 2006 Sammon ¯ Sexuality and Celibate Chastity ing adult relationships with other men and women. This outcome can occur, ho.wever, only if they can talk about the relationship. Unfortunately these relationships often remain hidden, shrouded in secrecy. We all need some privacy in our relationships, but, if secrecy overshadows any of them, trouble usually lies ahead. You and I benefit from time together with friends and so does our community. It is natural to look forward to being with people whose very presence is life-giving for us. Religious life itself has always included caring relation-ships that grow over time. Witness the great friendships down through the centuries, friendships that flourished even when rules warned against them. The tendency of most of us is to share our friends with others. Secrecy in a relationship is something quite differ-ent and becomes an obstacle to mature celibate chastity. Secrecy robs people of the opportunity of getting advice from someone outside of the relationship, someone who can keep them honest about what is transpiring. All of us risk deluding ourselves about relationships, particu-larly those with romantic overtones. The decisions we make about them may be flawed. And in these matters people do make decisions. If two religious end up in bed together, they should not claim that angels carried them there. Rather, they need to admit that they made a series of decisions that led to this outcome. We need privacy for some relationships to grow, but we must also must set limits if we are to live with integrity. This is true not only in the lives of priests and religious, but in everyone's life, married or single. Living my life in keeping with the commitments that I made means that my love will not be expressed genitally, but in reality it may be no less intimate. In our sexuality as in so many other areas of our lives, we do well to remember that we are unfinished and incom- Review for Religiozts plete. In making prudent life choices about sexuality, we in turn make many other decisions. With midlife we become more aware that limits have been part of all our best choices. Friendship Any intimate relationship stretches one's identity. But is that not what needs to happen as we move through the stages of our life? We need to make ourselves known, risk our self-definition, and allow others to come close to us precisely so that we can - be known, influenced, and possibly changed as a result of the rela-tionship. Many situa-tions call for the risk of our self-understanding. Close friendships allow - ~ us to relax the stance which we usually assume when fac-ing the world and most other people. Friends reach a part of us that is inaccessible to others; they know us as others do not. Friends are not frightened by one another's weak-nesses, and so they feel free to share their fears, concerns, difficulties. As a consequence they learn to be more at home with themselves, their qualities, their preoccupa-tions. In community life people can risk self-definition, and most do. Some, however, stay on the fringes, moving in and out of the community's life but refusing to let other members have any claim on them. If a weekend activ-ity is planned, fringe members will encourage the others to make their plans, saying they will fit in if they can. Whereas for most of us absence from community activi-ties occurs from time to time, for fringe members it is a way of life. They have difficulty with intimacy; by not Any intimate relationship stretches one's i&ntity. 65.4 2006 Sam,non * Sexuality and Celibate Chastity 390 allowing the group to come close to them, they avoid the "difficulty" of being changed by their presence. They protect their self-definition, and they perpetuate their isolation, living alone in the midst of the group. Their relationships fail to flourish. What they may point to as intimacy is often a pseudo-intimacy. The consequences of refusing to risk self-definition are grave. The persons deny themselves one of life's greatest gifts, the experience of friendship. Situations involving cooperation and competition can help us to stretch our self-understanding. Working together with others on a task, we become aware of per-sonal gifts and abilities not recognized previously. We may discover that we have skills that help a group com-plete an assigned task. Athletes have similar experiences. In difficult games they may discover unknown talents and learn endurance as they make an all-out effort to win. The experience of intimacy can be a help to prayer. A corollary is that people may apply their fear of human intimacy to God as well, keeping God at arm's length so that even God does not disturb supposedly well-thought-out plans. Such plans are far from the indifference sought in making a good discernment. Only when I am indiffer-ent am I free enough to appreciate what is in God's heart for me. If I pray regularly and enjoy intimacy with God, God's desire has a good chance of becoming my own, for my own benefit. Authentic discernment demands that I risk intimacy with God, talking over my mixed feelings, my fears, in a closeness that could change my self-defini-tion and my life. Do not, however, confuse self-disclosure with inti-macy itself. True intimacy includes caution and selectiv-ity. It is altogether different from telling one's life story in great detail to a total stranger at a social gathering-- something most of us back off from in embarrassment, Review for Religious excusing ourselves for a moment, with the hope that upon our return the person will be just as animatedly engaged with someone else. Real relationships take time. Some parts of ourselves, shared easily at the right time in a relationship, could not have been spoken about earlier. Though friends are people with whom you and I share confidences, they are much more than that. Over time a history develops between two friends. They prove themselves mutually dependable. Eventually they realize that they valued each other long before they ever thought of anything like an evaluation. Friendship between Men and Women Using but a few words, the psychologist Carol Gilligan has put into perspective the differences between men and women. "It all goes back, of course, to Adam and Eve," she says, "a story that shows, among other things, that if you make a woman out of a man, you are bound to get into trouble." When it comes to relationships, men and women have differences in style and expectation. In a number of cultures men learn early in life how to be part of a team. As they grow up, teamwork continues to be important for them both in work and play. The bonds that men develop, then, depend more on solidarity than self-disclosure. It is the things they do together that bind them. When they do not have those things to do, many men stop com-ing together. Among women, relationships are usually more important than anything they might do together. Women tend to value their friendships with other women especially for the emotional support and understanding they receive; they spend time together exploring their personal experience and inner world of meaning. Men tend to be uncomfortable when they sense that a woman friend wants them to reveal more about them- I391 65.4 2006 Sammon * Sexuality and Celibate Chastity 392[ selves than they care to. Women tend to be disappointed that their male friends are not so forthcoming in emo-tional sharing as they would like them to be. Men and women, though, agree strongly on this: in cross-gender relationships, the issue of sex has to be resolved before the friendship can deepen. If a man and woman in a rela-tionship have a strong sexual attraction to one another and fail to talk about these feelings with someone else, trouble often lies ahead. Men and women, of course, differ also in other ways than we have mentioned, but friendships continue to flourish between them. With friends we do not have to be altogether consistent; we can think and feel differently on alternate days with little consequence. During periods of significant personal change, friends can and should be specially aware and considerate, not exaggerating per-sonal ideas of how things are "supposed to be." All people haveboth a masculine and a feminine side within their personalities. Every culture has its gender images, but rigid adherence to them can be quite prob-lematic, leading to distorted emotional development and difficulties with intimacy. Early in life most women are unaware of their masculine side, and the same can be said of most men and their feminine side. For a relationship of mature intimacy, the masculine and feminine aspects in us must have a certain level of integration. This is true regardless of sexual orientation. During their twenties and thirties, men and women struggle with intimacy in different ways. A man often sees a danger in closeness, fearing it will limit his inde-pendence. He shies away. A woman is often apprehensive about separation. At this time in their lives, while men are having difficulty with closeness in a relationship, women are finding it hard to be separate and be their individual selves. A failure to integrate masculine and feminine sides Review for Religious gives rise to several consequences. A woman finding her masculine side threatening shies away from demonstrat-ing her natural competence in one area of life or another. A man fearing implications of his more intuitive feminine qualities gives the mes- - . sage that he is unavail-able for relationship. He can appear sulky, with-drawn, overly sensitive. Midlife is a good time for doing this work of integration. Increasingly aware that we have lived at least half of our earthly life already, we become less concerned about gender image and we grow in our ability for genu-ine closeness and in our self-knowledge and acceptance. Some aspects of ourselves defy greater self-knowl-edge. These shadow traits, often obvious to others, are hidden from us. When a man projects the positive quali-fies of his own feminine side onto a woman, she becomes highly desirable to him--the object of his fantasies and sexual longings. This situation becomes, in time, suffo-cating for a woman. As she develops her own personality in the relationship, she finds this same man now blaming her somehow for his unhappiness and negative moods. When a woman projects her unconscious masculine side onto a man, she overvalues him, seeing him as a hero and guide. Over time, however, she begins to see her earlier savior and guide as the source of all her feelings of belittlement and disappointment. Projection does little or nothing to foster mature intimacy. It fosters mutual fascination and infatuation, which can be important steps toward mature intimacy, For a relationship of mature intimacy, the masculine and feminine aspects in us must have a certain level of integration. 65.4 2006 Sammon ¯ Sexuality and Celibate Chastity but relationships built on this foundation do not last. In such a relationship the persons are actually in love with themselves. 394 Sexual Orientation In any discussion about human sexuality and celibate chastity, we need to say a word about sexual orientation. There have always been, are now, and always will be homo-sexually oriented .men and women as members of religious congregations. Among this group are persons of exemplary celibate chastity; others have stretched the meaning of the vow of chastity beyond recognition. But the same can be said of their heterosexual brothers and sisters. I believe that some recent discussions about the area of sexual ori-entation have taken the wrong focus. Rather than empha-sizing people's heterosexuality or homosexuality, we would better direct our energies towards helping everyone called to religious life to live lives of celibate chastity. The area of sexual orientation is complex. There are many different approaches in discussing the matter. Some use the term "transitory homosexuality" to describe a sit-uation in which a person finds himself or herself sexually attracted to a member of the same sex but is not, in fact, homosexually oriented. If this is the case with a novice, what the formation personnel need is understanding and compassion. Others would contend that more than a few people, while defining themselves in the main as hetero-sexual or homosexual, find that their sexual feelings and fantasies are more accurately described as falling along a continuum. Formation personnel and other religious need to be at home with their own sexuality and orienta-tion and, of course, with their choice to live in a celibate chaste way. Of particular concern in recent years has been the abuse of male children at the hands of the clergy and Review for Religious male religious. There is no empirical evidence linking homosexuality with this behavior called pederasty. As tragic as sexual abuse is for all involved, wrong would not be righted nor children protected by policies based on the faulty notion that homosexuality and a predisposi-tion to abuse children are linked. Mention is sometimes made about the destructive effect that a gay subculture can have when it is present in a house of formation, a seminary, or a religious com-munity. Subcultures, be they sexual or otherwise, have no place in religious life. When they do emerge, however, it might be more profitable to seek the reason for their exis-tence rather than simply insist that they cease to exist. In consecrated life our primary identity must be our identity as religious persons. No other identities--family, intellectual, interpersonal, sexual--none of these nor any other can take precedence over our identity as religious persons. That identity more than anything else shapes our faith, our self-understanding, and our journey of self-transcendence. Spiritual Growth If sexuality lies at the center of the spiritual life, the spiritual life is likewise at the heart of genuine celibate chaste living. For our celibate chastity, Jesus Christ must rest at the center of our lives. For that to happen, we must accept Jesus' love for us in a special way. The rela-tionship that each of us has with him and its pattern of development are unique. Everyone's spirituality must be tailor-made to reflect these realities. As religious all of us have been presented with formulas and plans of action that carry with them some guarantee of success in the spiritual life, but unfortunately those formulas and plans of action tend to ignore the unique relationship that we each have with Jesus. They may even get in the way. 65.4 2006 Sammon ¯ Sexuality and Celibate Chastity 396 To ensure that our life with God is at the heart of our celibate chastity, we need be ready for spiritual awaken-ings, willing to explore the longings that are present in them. Spiritual awakenings may be like sexual awakening at the age of puberty. They may be startling or more gradual. Our desire for God grows. Finally we become vividly aware that God's love is given to us freely with no strings attached, without our having earned it. The idea of having to earn God's love is just out of the question. To be involved with Jesus Christ means embracing the paschal mystery. He asks us to imitate him, not admire him. When you and I dedicate our celibate lives to him, to closeness to him, we must realize that it includes suf-fering and death. Relationships do not just happen; they take time and effort. Throughout the ages spiritual writers have insisted that personal prayer is essential to a relationship with the Lord. For that bond to become strong, moments of prayer must eventually become regular and longer, ide-ally an hour each day. More than a few in religious life, however, will plead a lack of time. That claim rings true, because the activity.of some of us today borders on the pathological. It is the single greatest threat to our inte-rior life and leads only to greater self-preoccupation, an overemphasis on efficiency, and restlessness. Those who are overly busy are less likely to encounter Jesus in the marketplace of everyday life; they lack sufficient inte-riority. An obsession with efficiency leaves little room for spontaneity, for an openness to wonder. Restlessness, compulsively seeking one experience after another, inter-feres with developing a spirit of solitude, hospitality, and genuine prayer. By way of contrast, the fruits and gifts of the Holy Spirit are evident in the lives of those who pray regularly. Numbered among those fruits are charity, a spirit of joy, Review for Religious patience, forbearance, faith, and reverence for oneself and others. The gifts include wisdom, understanding, coun-sel, knowledge, piety, fortitude, and fear of the Lord. Are these fruits and gifts of the Spirit present in our lives? If not, we need to wonder about how seriously we take our relationship with Jesus Christ. We need to decide what we need to change in our lives in order to practice what we espouse publicly. Our Christian life, at its heart, is about a relationship with Jesus Christ. That relationship is the solution for my restiveness, the answer to my ques-tions, the source of my joy. There will always be people in our world who con-sider those who live our kind of life to be naive and foolish. And we are. Naive, because the choice does not follow social convention; foolish, because to embrace and live well a life of celibate chastity leads inevitably to a revolution of the heart. Bernard Lonergan SJ calls it "an otherworldly falling in love. It is total and permanent self-surrender without conditions, qualifications, reserva-tions." Living such a life bears great fruit. We discover the true meaning of passion, becoming more deeply spiri-tual and sexual at the same time. Over time we become more at home with ourselves and with God. For the per-son who embraces fully the challenge of a life of celibate chastity, the description "deeply spiritual and profoundly human" becomes eventually the only one that is apt. It tells the whole story. Let us pray that we have the cour-age to make it our own. References David Finkelhor and Associates. A Sourcebook on Child Sexual Abuse. Newbury Park, Calif.: Sage, 1986). Bernard Lonergan. Method in Theology. London: Herder and Herder, 1972. James Nelson. Intimate Connection: Male Sexvcafity and Mastwline Spiritualily. Philadelphia: Westminster, 1988. 397 6Y.4 2006 Sammon ¯ Sexuality and Celibate Chastity Ronald Rolheiser. The Holy Longing: The Search for a Christhm Spirituality. New York: Doubleday, 1999. --. Forgotten among the Lilies. New York: Doubleday, 2005. Lillian Rubin. Intimate Strangers: Men and Women Together. New York: Harper and Row, 1983. --. Just Friends: The Role of Friendship in Our Lives. New York: Harper and Row, 1985. Sandra M. Schneiders. Selling All: Commitment, Consecrated Celibacy, and Community in Catholic Religious Life. Mahwah: Paulist, 2001. Sean Sammon. An Undivided Heart: Making Sense of Celibate Chastity. Staten Island: Alba House, 1993. Sean Sammon. "Celibate Chastity: An Affair of the Heart." Pastoral Review, April 2001. John Sanford. Invisible Partners. Ramsey: Paulist, 1980. 398 Reflection/Discussion Questions 1. After reading Sammon's article, are we able to give a more adequate answer to the question, "Why do we choose a life of celibate chastity?" 2. Have we found that our experiences of intimacy with others has been a help in the fervor of our prayer life? 3. Let's explore the implications of this sentence: If sexuality lies at the center of the spiritual life, the spiritual life is likewise at the heart of genuine celibate chaste living. Review for Rdigious ANNETTE M. PELLETIER "Bride of Christ": Timely Sign in Signless Times? ~fohodi lceo sutartn adti nthge i nC laitnheo tloic g Uetn aiv ceurspi toyf ocfo fAfemee irnic tah,e a young woman student, noticing that I was a religious sister, tapped me on the shoulder and asked earnestly, "Sister, are there any other sisters on campus? Sisters are seldom seen these days. W-here are they?" I said, "Oh, yes, there are sisters on campus, both as professors and as students. You might not see them, but they are here." Some time later, another young woman student, the leader of the women's vocation discernment group, invited me to accompany them on their fall retreat, to talk with them about the meaning of "bride of Christ," and to say something on "the chastity bit." Her question jolted me. How long had it been since I had thought of myself as a "bride of Christ"? The other question encour-aged me. Young Catholic women are asking, "Where are 399 Annette M. Pelleder IHM wrote two articles for us a dozen years ago. Her address is Immaculate Heart Convent; 6600 Little Falls Road; Arlington, Virginia 22213. 65.4 2006 Pelletier ¯ "Bride of Cl~rist" How curious that ~chastity,: maligned and misunderstood in contemporary ~ulture, is a virtue tha~t youth see and wonder abouL 4001 the sisters?" The tone seemed to say we are missed or at least missing. They are also wondering about that "chas-tity bit." Are Catholic religious women really "brides of Christ"? It seems to me that, at least on one campus in the United States, women university students are asking what it means for a Catholic woman to be consecrated to God as a religious sister. Could such interest or curiosity be a new sign in our times? Among religious women, post-Vatican II theologi-cal reflection on the identity and mission of the conse-crated life abounds. Vatican II's decrees Pe~fectae caritatis (1,5) and Lumen gentium (42) and, more recently, Pope John Paul's Vita con-secrata (3,4,5) situated the consecrated life at the heart of its mys-tery and mission, a gift from God to the church for the church. The International Congress on the Consecrated Life (Rome, 2004) por-trayed religious life in the postmodern era as a way of life imbued with a Passion for Christ, Passion for Humanity (Pauline Books and Media, 2005). Sandra Schneiders's trilogy, Religious Life in the New Millennium, examines the "qualitative dif-ference between questions religious ask today in compari-son with two decades ago. Selling All (vol. 2) retrieves and explores consecrated virginity as symbolic of the "unitive and transformative bond" between the Christian woman and Christ.4 In reference to the "chastity.bit," the body, as symbol that spea.ks its own "language," is the subject of theological reflection. Thus, the physical reality of the Review for Religious virginal body retains its place in our time as a timeless sign of the "kingdom come" and "coming" in every age and stage of history. Consecrated virginity has been and remains "exceptional gift of grace., a special symbol of heavenly benefits" (PC 12). How curious that chastity, maligned and misunderstood in contemporary culture, is a virtue that youth see and wonder about!6 Paradoxically, the youths' queries suggest that the way of life that is the "most perfect expression of the gospel on earth" (VC 18) has evolved into a symbol without a sign. Current theo-logical reflection digs deeply into the nature of symbol. Symbols implicitly convey meaning and affectively draw us into their world where relationships are effected. Certainly these youthful seekers' questions merit an answer. And what could be a more appropriate source for instruction and inspiration than the signs and symbols of the church's liturgical rites for this way of life? Relying on the ancient dictum lex orandi, lex credendi, lex agendi (as the church prays, the church believes and acts), we will examine how the signs, symbols, texts, and gestures in the "Rite of Religious Profession for Women" (here-after RPW) illuminate what it means to be a "bride of Christ.''1 The nuptial metaphor was applied to consecrated vir-ginity in the early church. Since apostolic times certain women freely dedicated their virginity to God, and the church "set her seal on this high vocation by. conse-crating those who followed it by a solemn prayer" (RPW ix). Gradually this public, solemn blessing was expanded and enriched with ritual gestures to more clearly manifest the meaning of a Christian woman's total commitment to Christ, the Bridegroom of the church. As the centuries passed, however, embellishments distorted, romanticized, or detracted from the original meaning of the rite. Vatican II's Sacrosanctum concilium occasioned the restoration of 401 65.4 2006 402 the splendor, dignity, and symbolism of the ancient "Rite of Consecration of Virgins" as well as the formulation of two distinct and separate rites, "Religious Profession of Men" and "Religious Profession of Women" (SC 9). Unlike the "Rite of Consecration of Virgins," the "Rite of Religious Profession" includes consecrated celi-bacy and poverty and obedience as well. We will restrict our focus to the meaning of nuptial metaphor (bride of Christ) in the "Rite of Religious Profession for Women." Basic to this consideration is that the body itself is a sym-bol. The body merits attention as the place of sacramental encounter, "the place of symbolic convergence--through gestures, words, postures, . . . and silences" (Chauvet, 152)--for making us believers. The body means some-thing. What one does with one's body or what is done by others to the body has significance. The choice for consecrated chastity makes the body stand for a religious meaning. Body gender carries inherent meaning in human relationships, human personhood. Who were the "brides of Christ" in early Christianity? This article cannot do justice to the copious literature ancient Christian writers devoted to Christian women virgins. Ambrose, Jerome, and Augustine used nuptial metaphors from Scripture in describing Christ and the church, the soul and God, and the Christian virgin and Christ. The Christian woman's choice to follow Christ by renouncing marriage, childbearing, and child rearing endowed her with a new status in the ecclesial community. As "bride of Christ" she could be no one else's bride. The permanent state of virginity has been seen as a life "more blessed than the martyrs," and "a fleck of divine gloW in a dark world." The virgin was honored by the commu-nity as uniquely holy and pure "the way God is holy and Review for Religious pure." Christian virgins--not unique in the practice of virginity in the ancient world--were unique in embodying a permanent state of exclusive dedication to Christ. Virginity of this nature was unknown in antiquity. It was seen in the Roman Empire with suspicion and con-sidered a threat to both the family and the state. Christian virgins testified to their chosen state in life "with such passion that they were ready to die rather than renounce it" (Schneiders, 183). In fact, the women's choice of vir-ginity was a radical act of personal autonomy rare during this period in history. The nuptial metaphor was a par-ticularly effective declaration of a unique and influential status. These women were exempt from the social norm of being married to a husband "because they were already married--to Christ" (Schneiders, 183). The bridal meta-phor expressed the ultimate form of discipleship practiced by women. What was their role in the Christian community? Christian women virgins, then, had a highly sym-bolic presence and endowed an ecclesial community with a certain prestige. The sacredness of the human body bridged this world and the next. As the Roman Empire began to crumble, Christian virgins exemplified "conti-nuity in its most pure state" (Brown, 271), a certainty of the reality of the heavenly kingdom come. This distinct embodiment of a relationship with Christ witnessed to the certainty of eternal salvation in an uncertain world. The virgin's espousal to Christ was an embodied sacrality. The church's official recognition of this state of life abrogated the paterfamilias right and duty to arrange (or oblige) a daughter's marriage. This new and unique state of life testified eloquently to a spiritual intimacy with Jesus the Lord. Local churches welcomed them and honored a way of life eloquently embodying the holiness of God. 403 2006 Pelletier ¯ "Bride of Gbri~t" 404 Liturgical rites acknowledged their consecration to God as bride of Christ. Christian women who responded to this form of dis-cipleship were solemnly blessed by the bishop. Depictions of the "veiling of virgins" inscribed in the Roman cata-combs indicate that a blessing ritual designated the new status of a Christian woman now publicly recognized as a bride of Christ. Borrowing from Roman marriage customs, the bishop solemnly veiled the virgin in the assembly of Christians in the local church. Henceforth the bishop would be her special protector. The words of the episcopal blessing and the act of veiling conveyed the meaning of the ineffable mystery of bodily consecration to God. This was a singularly significant event for Christian communities immersed in the uncertainties of the declin-ing empire. To Christians the virgin's body heralded the future status of all the disciples of Christ who awaited a new heaven and earth where men and women "neither marry nor are given in marriage" (Lk 20:35). Christian virgins embodied the hope that "the things of the resur-rection stand at the door." Gradually the varying rites were compiled and pre-served in the Roman Pontifical. As the historical con-texts changed, consecrated virgins left their families and formed small communities of women. These evolved into monasteries and more recently into mobile apostolic reli-gious congregations. Consequently the theological rich-ness of the rite was obscured by romantic embellishments depending on the cultural context and ethos of the reli-gious congregation. So the revision of the Roman Ritual mandated by Vatican II occasioned the restoration of the ancient "Rite of the Consecration of Virgins" and the cre-ation of two others, the "Rite of Religious Profession for Women" and another for men (SC 80). These two new rites were to manifest a "more mature theology of the Review for l~eligious religious life and its connection to the mystery of Christ and the church." "Bride of Christ": A Timely Sign in Signless Times? How, then, does the "Rite of Religious Profession" incorporate nuptial imagery and remain linked to the ancient origins of the consecrated life? How does the new rite express the ineffable mystery of a bridal bond to God that surpasses maternity, paternity, friendship, and even discipleship? According to Schneiders (192), nuptial spirituality remedies "the ontological inequality" between the divine Jesus and the human virgin. "One of the most striking, not startling features of nuptial spirituality is the sense of equality with Jesus that the mystics express" (103). John of the Cross's Living Flame of Love and Teresa of Avila's Interior Castle employ nuptial images to express the union of the soul with God. Schneiders notes that Christian spirituality embraces nuptial imagery for men and for married couples, for example, the mysticism of the celibate John of the Cross, married mystics like Catherine of Genoa, and also St. Paul in texts referring to the church of Corinth (2 Co 11:2) (199). Since the religious life stands as "an abiding enact-ment" of the way of life of "the supreme consecrated one, Jesus Christ" (VC 22), the liturgy must convey this. This way of life itself witnesses to the church far beyond any apostolic service? The liturgy strives to enunciate the full meaning of this way of life. This meaning remains a challenge for religious today: the rediscovery of their life's symbolic and transcendent meaning.3 The rite deals with discipleship, communion of life, service, mission, witness, union with God. The parts--the Call, Examination, Solemn Prayer for Candidates, Words 6~.4 2006 Pelletier ¯ "Bride of Christ" 4061 of Profession, Solemn Blessing, Bestowal of Insignia-- announce and enact this "new and special consecration" (VC 31, RPW 22-77). True to the origins of consecrated virginity in the church, the Rite of Profession "begs God's grace for them by its public prayer and puts them in God's hands, blesses them and unites their offering with the Eucharistic Sacrifice" (RRP 1). But what signs signify the "special grace of intimacy of spousal communion which distinguishes this state in life from all others" (VC 16)? How does the rite "recall that wonderful marriage made by God which will be made fully manifest in the age to come, and in which the church has Christ alone for her spouse" (PC 12)? The inclusion of the Rite of Religious Profession in the Mass links it with essential life in the church. A short analysis of the rite can shed light on the bridal image of a consecrated woman disciple. The words of the Opening Prayer insert religious pro-fession into the heart of the mystery of the church. In the "Rite of Temporary Profession," the presider acknowl-edges that the Lord has "inspired our sisters with the resolve to follow Christ more closely," and he asks that "they may be able to offer you the perfect gift of their loving service" (RPW 286) In the "Rite of Perpetual Profession," the opening prayer praises God because "the grace of baptism has borne fruit in the lives of your ser-vants so that now they strive to follow your Son more closely" (RPW 288). Since these and other texts consis-tently refer to the candidates as "servants," both disci-pleship and mission are integral to the consecrated life. Similarly, ritual elements such as the Call, the Request, the Examination of Resolve, the Litany of the Saints, and the Act of Profession are reminders that religious profes-sion announces the Christian woman's resolve to embrace a way of life that makes present the risen Christ in history Review for Religious (VC 19). The candidates solemnly express their desire to publicly proclaim this radical form of discipleship (RPW 64). Their own words effect the transformation of their lives (Schneiders, 100). Words profess the invisible and ineffable mystery of this "new and special consecration" (VC 31). At this time the professed becomes a public sign and prophetic voice of the church as bride (VC 15,19). The liturgy endows the human word with the power to take baptismal consecration to the nth degree. Henceforth the professed stands for and in the eschaton: the great wedding banquet has already begun. The heavenly Bridegroom is here and waits to be met (Mr 25:1-13). Where, then, does the rite incorporate the nuptial metaphor? Bridal imagery that existed in the ancient "Rite of the Consecration of Virgins" was not dis-carded when the Roman Missal was revised. It was integrated into the rite along with the other two evangelical counsels, obedience and poverty. Canonically the religious life is a stable form of life which "manifests in the church the wonderful marriage brought about --- by God, a sign of the future age"; the consecrated person's "whole existence becomes a continuous worship of God in charity" (canon 607, ~1). And so the rite enacts the choice of Catholic women to live their baptismal consecration radically. The evangelical counsels manifest embodied chastity chosen for the sake of the kingdom, individual ownership renounced by poverty, and personal autonomy relinquished through obedience (PC 5,6). Religious profession announces the Christian woman's resolve to embrace away of life that makes present the risen Christ in history. 407 65.4 2006 Pelletier ¯ "Bride of Christ" 4O8 How and where is nuptial symbolism incorporated into the rite? The Liturgy of the Word offers various various biblical texts that express nuptial imagery. Nuptial imagery captured the intimacy between Yahweh and the Israelite community, particularly in prophetic literature. Hosea's voice echoes across the centuries bridging cov-enants: "I will betroth myself to you forever" (Ho 2:14). Similarly, Wisdom literature speaks of "Love as strong as death" (Sg 8:6-7) and the call of the beloved, "Rise my love and come" (Sg 2:8-14). Thus the word proclaimed awakens the memory of a vital relationship in the past that is to be enacted in the here and now of today. Nuptial themes are also evident in other elements of the rite. In the Request or Call, the presider asks the can-didates what they ask of God and his church. The reply, "We ask for perseverance in the following of Christ our Bridegroom in this religious community all the days of our lives" (RPW 59), links discipleship with the bridal image. After the public pronouncement of vows and the signing of the document of profession on the altar, the presider prays for God's blessing on the professed in the name of the assembly and praises God for this gift to the church (RPW 69,70). Nuptial imagery is woven into the text of the prayer as God is praised and thanked for the ancient covenant by which the human family was made "your bride radiant with your own likeness" (RPW 72). Then the new covenant in Christ is recalled and imaged in and through the church, which was formed "into his bride [and loved by him] with so great a love that he gave himself up for it" (RPW 72). The prayer concludes with an acknowledgment of God's loving wisdom: You have singled out many of your daughters to be disciples espoused to Christ and to receive the honor of his love. Holy Church shines with their rich variety, Review for Religious a bride adorned with jewels, a queen adorned in grace, a mother rejoicing in her children. Then the presider prays for the professed that they always be one with you in loving fidelity to Christ, their only Bridegroom . May they not fear him as their judge, but hear the voice of their Bridegroom lovingly inviting them to the wedding feast of heaven. (RPW 72) The words are followed by gestures and symbols that illuminate the invisible-to-the-eyes consecration. Depending on local custom, the professed are presented with a ring as "insignia of profession" (RPW 73). In Western cultures the wedding ring stands for this radical realization of the bap-tismal bond. As the ring is presented, the presider says: Receive this ring, for you are betrothed to the eternal King; keep faith with your Bridegroom so that you may come to the Wedding feast of eternal joy. (RPW 73) Nuptial imagery is reinforced as the choir and people respond singing: I am betrothed to the Son of the eternal Father, to him who was born of the Virgin Mother to be savior of the entire world. (RPW 75) Similarly, the "Rite of Temporary Profession" retains the ancient practice of the Presentation of the Veil to symbolize the new state of life conferred by the act of profession (RPW 34).4 The presider entrusts the newly professed with the veil, saying, "Receive this veil, which proclaims that you belong entirely to Christ the Lord and are dedicated to the service of the Church" (RPW 34).s Meanwhile the choir and people intone the refrain from the Song of Songs (3:3), "I have sought the Lord whom I love with all my heart" (RPV¢ 35, 36). The assembly echoes in song what is affirmed by the candidate and con-firmed by official representative of the religious congrega-tion. Distinct from the order of Christian virgins in the 4O9 65.4 2006 Pelletier ¯ "Bride of Cbrist" 410 early Church, this new and unique consecration is lived in community life, not in the privacy of a family home. Clearly, every element of the rite is "theologically expressive of the mystery and event being celebrated." Gestures and symbols act as visible signs of the invisible reality of interior consecration. The liturgy conveys the meaning of an ineffable experience "in such a way that it becomes accessible to thought." As already mentioned, by the 4th century the veil.(flammeura) had been brought into the liturgy from Roman wedding ceremonies. The velatio (veiling) of virgins signifies that the virgin's body is "conse-crated by the divine Spirit," "dedicated to the Lord," "con-secrated to God," "consecrated at God's altars.''6 The rite signifies a new relationship of the Christian woman with Christ and with the Christian community, mediated by the bishop, as 'representative of the local church. The new sta-tus of the Christian woman virgin, bride, and disciple of Christ always stood out in the ecclesial community.7 Thus, the chastity and the meaning of "bride of Christ" coincide in this rite's blend of baptismal conse-cration and radical discipleship. Lex orandi informs lex credendi and transforms lex vivendi. Our catechesis on the meaning of the "bride of Christ" has relied on the lit-urgy to illuminate the meaning hidden in shadows. The Christian woman religious is both bride and disciple.~ In the crisis of symbolism in Western cultures, the symbolic value of the veil, ring, or any distinctive form of dress fares badly. We