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, ji IF i b II HELP THOSE WHO HELP US. \/i The Intercollegiate Bureau or Academic Costume. Cotrell & Leonard, ALBANY, N. Y. Makers of Caps and Gowns To Gettysburg College, Lafayette, Lehigh, Dickinson, State College, Univ. of Pennsylvania, Harvard, Yale, Princeton, Wellesley, Bryn Mawr and the others. Class Contracts a Specialty. Correct Hoods for Degrees. WHY NOT GET A POSITION NOW1. The sooner the young graduate finds the right opportunity the bet-ter his chances for success. We offer the best means of bringing your ability to the attention of employers in all parts of the country. Are you familiar with our successful methods'? We will gladly give you without charge full information concerning desirable posi-tions that will be open in the early summer and fall for capable College, University and Technical School graduates. Better not delay about writing us for we are al-ready placing many 1M6 men. HilPG-OODS, The tiggSt&Sg*"*"of I'eaa.aa.syl-vaaa.ia. 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PLEASE REMEMBER That by sending your orders to us you help build up and devel-op one of the church institutions with pecuniary advantage to yourself. Address HENRY. S. BONER, Supt. The fllcreary. The Literary Journal of Gettysburg College. VOL. XIV. GETTYSBURG, PA., JUNE 1906. No. 4 CONTENTS "■COLLEGE JOURNALISM"—Oration. '■. . 92 N. R. WHITNEY, '06. "JUNE NIGHT "—Sonnet 95 W. WISSLER HACKMAN, '08. "SALUTATORY"—Oration 96 H. CLYDE BRILLHART, '06. "TENNIS AS AN EXERCISE"—Essay 100 L. W. T., '09. "HIS APOLOGY"—Poem. . . . . . . .101 F. W. MOSER, '07. " OUR ENTRANCE INTO CITIZENSHIP " With Valedictory. —Oration 103 H. BRUA CAMPBELL, '06. "THE OLD DORM IN THE MOONLIGHT "—Poem. . . 109 ROE EMMERT, '06. "THE SCENERY ABOUT MILLERSBURG, PA."—Essay. . no G. L. KlEFFER, '09. "HOME SWEET HOME "—Essay 112 J. EDWARD LOWE, '06. " SAVED BY GRACE "—Story . 114 EDITORIALS, . • 118 EXCHANGES, . . . 120 92 THE MERCURY. COLLEGE JOURNALISM. N. R. WHITNEY, '06. FROM the day when Daniel Webster, as a student, started the first college newspaper at Dartmouth College to the present time, college journalism has had a steady growth in extent and influence. Just as our great newspapers have grown and the number of these publications has increased un-til now every town of at least five thousand inhabitants has its daily, and as we have come to consider these papers the chief factor in the struggle for civic righteousness, so college journ-alism has developed until it occupies a wholly unique position in the college world, and now no institution that claims to be progressive is without its journal. The history and evolution of the college newspaper would provide material for a long and interesting discussion, but that would be chiefly of historic value. Today, let us seek rather to obtain something of immediate and more practical value. Let us strive to set up an ideal towards which college journ-alism shall strive. Commencement is a peculiarly fitting time to look forward rather than backward, and, therefore, we will consider, instead of what has been done, what ought to be done. To do this it will first be necessary to get the status of the college journal, and in this search we shall consider the college newspaper as the only periodical which exerts any considerable influence in the college world. The newspaper is the connect-ing link between the alumni and the college. It serves to keep those who have gone out informed as to the events which tran-spire and the condition of affairs at the college, and thus keeps alive their interest in their Alma Mater, while it contains news in regard to the alumni which keeps the student body informed as to the success with which former college men are meeting, and thus it fulfills the function of a medium of exchange be-tween the alumni and the students. Of course, being pub-lished by the students it is largely devoted to college news and reflects student sentiment. Hence, he who wishes to learn how certain measures are regarded and what schemes are en- \ THE MERCURY. 93 tertained by the students for the improvement of the institution needs but to read the college paper. Keeping this idea in view, that the alumni determine very largely the condition of affairs at the school from its journal, those in charge of its publication should be careful of its char-acter. Its tone should be high. Of course, it goes without saying, that being the work of those who are presumably well-educated, and intended to circulate among intelligent and well educated men, it must be correct in English; and this in-volves a careful and exact use of words as well as obedience to those rules of grammer which have become crystallized by usage in our best literature. This lofty tone which is desirable precludes the use of slang, for such expressions are ephemeral. They seize upon the fan-cy of one generation and in the next are forgotten. A college paper wants permanence in style and maintenance of dignity. To be lofty is to be dignified. Slang is a product of street gamins whose vocabulary is limited, and hence possesses no dignity and should not be found in a college periodical. The tone of the best college paper will not only be pure and lofty, but it will be hopeful, not pessimistic. It will seek to find some ground for hope in the poorest athletic team ; it will find cause for congratulation in some feature of the most poor-ly rendered concert by a musical club. In other words, the ideal college journal is not a fault-finder. It is easy to criticise and tear down; the difficulty lies in building up. Of course there is such a thing as being too optimistic and such an edi-tor imagines his college and everything connected with it as being without flaw. However, we are contending for that vis-ion which, while seeing the faults around it, will invariably re-gard them as less obtrusive than the virtues. Each institu-tion has rules and practices which some of us would change if we were able to do so, but should one give expression to the opinion that, because such practices exist therefore the college is behind the times or is a partial failure ? Is it in the province of the college newspaper to place the school in an unfavorable light before the world ? These queries lead necessarily to the statement that the 94 THE MERCURY. periodical should be large and liberal in its judgements. Since it has this power, to a very great extent, of giving good or ill-fame to an institution, the journal must exercise the judicial function with great caution. We are living in an iconoclastic age and nothing gives us quite so much pleasure as to shy a brick metaphorically at those in authority. Their personalities and their deeds stand out so clearly that we cannot resist the temptation to criticise them. If the paper seeks popularity among a certain large group of students it needs only to find fault with the administration of affairs pertaining to the college. Hence the journal requires at its head a man who is able to detach himself, as it were, from the student body and its pre-judices and rise to a height where he can more clearly discern the interests of the college. It is not always an easy task to rise above prejudice and it sometimes demands the exercise of .more courage than one would imagine. Thus, when the whole body of students commits a deed or assumes a position which a dispassionate judical consideration compells an editor to dis-approve of, he will need all the moral courage he can command to do his duty in the face of the hostile criticism of his class and college mates. We have said that the paper represents the student body. This statement ought to be amended by saying " the whole student body." A judgment which is large and liberal will not per-mit of favoritism towards any one class. Such a policy would be disastrous to the usefulness of the paper. Of course some publications disregard even this danger signal, but when it is remembered that the editor is almost always closely identified with a certain class and its interests, it is surprising that the number of papers which fail in this respect is as small as it is. Nor can a successful journal be unfair in its attitude towards its contemporaries. Great care must be used in passing judg-ment upon the acts or statements made by a rival institution. Too easily are we led by our sympathy and prejudice to put the wrong construction upon our neighbors' actions. And now we come to the aim of the college journal. Is its highest purpose realized and its fullest duty performed when it simply gives the news of the college world ? No, its des- r THE MERCURY. 95 tiny is grander than that of being merely a purveyor of news. Its work is more inspiring. It seeks to benefit the college. Advancement and success for the institution are the goals. Many advantages will accrue to the school just because the paper itself is a good one and meets the requirements which we have laid down. But this is not sufficient. There must be conscious and uninterrupted effort to make known the good qualities of the college and to secure more students and more money for it by arousing and keeping alive the enthus-iasm and support of its friends. To accomplish this purpose it is imperative that the end be kept always in view. Since a college journal is published by the students it might seem that student interest ought to be given the first consideration. Occasionally there may be such a conflict of interests, but, at such times, the editor must keep clearly in view the fact that the college journal is a power only when it is a power for good for its college, and is fulfilling its high destiny only when it is using every means to keep glow-ing the love and interest of the students and alumni for their Alma Mater. JUNE NIGHT. W. WlSSLER HACKMAN, 'OS. • TJNDOWN and crescent noon ; The passing truths of a glaring day Now fade and soften into gloom Until they vanish quite away. The dreaming trees soft-breathing sigh, And whispering quiver as they stand ; Like drowsing giants o'er the land They nod beneath a faint-starred sky. Afar the marsh-frogs rasp their strings The livelong night, nor pause, nor rest ; A night bird stirring in her nest Sings with a rapture of fluttering wings, While fairies bear their lamps about Though brooding shadows in and out. 96 THE MERCURY. ENGLISH SALUTATORY—TRANSITION PERIODS. H. CLYDE BRILLHART, '06. LADIES AND GENTLEMEN : The class of 1906 extends to you all a hearty welcome. As-we are about to celebrate one of the most important events in the lives of each one of us, we are glad for the presence of so-large a number of our friends. These four years of care-free iun and earnest study are about to close. This day to which we have long been looking forward with commingled feelings of joy and sadness has at length arrived. To this, the goal of our four long, yet seemingly short, years of training and uncon-cern and the commencement of the more serious responsibili-ties of life, each of the thirty-four members of our class bids you an earnest welcome. To you, alumni and friends, who out of loyalty to our Alma Mater have been wont to see other classes from time to time pass from this stage out onto the larger stage of life; to you, the members of the board of trustees from among whose number one is absent today who for many years has helped to shape the destinies of our Alma Mater, whose wisdom was a tower of strength to her, whose learning was her glory, whose life was an inspiration and an example to her sons and daughters; to you, the members of the faculty, who-have so patiently led us in the ways of knowledge; to you, the relatives and friends of the individual members of the class; to you, undergraduates, who are not yet called upon to sever these bonds of association, but who will in time come to stand where we now stand—to all in the name of the class of 1906,1 extend most cordial greetings. We stand today on a dividing line with fond memories of the Past and hope for the Future. The time is at hand when it is necessary for us, as a class, to part; but we can dety those circumstances to arise which can /weaken these ties of friendship so dearly formed by us during these four years just passed, or to counter-act their influence upon our Future. Today we leave as undergradu-ates, to return in future years as alumni, in an attempt to review in a few short days those never-to-be-forgotten lessons learned within these sacred walls. The time of preparation has passed ; the time for achieve- THE MERCURY. 97 f ment is at hand. In the evolution of life we have reached the end of one of those periods which because of their peculiar position and character are of the utmost importance. They form the connecting links between the larger epochs of life. They are periods in which certain tendencies and movements are gaining momentum and slowly but surely changing the character of the life of the nation or the individual. The vital forces of one age and one set of circumstances are recast and readjusted to meet the demands of a new age and a new set of circumstances. It is true that in the great scheme of development every period is a transition period, but it is also true that some per-iods by the suddenness of the changes and the rapidity of the readjustments which take place in them, are in a special sense transition periods. In reading the record of the formation of the earth, the geologist often comes upon a place where the continuity of his record is broken. When he again finds it continued the character of the life forms is so widely different that he con-cludes that a great length of time must have elapsed between the formation of the records, but when he has made a more care-ful investigation and found the missing pages of his record and has properly interpreted them he finds that the period was a com-paratively short one; but One in which h'fe forms were un-dergoing very rapid changes, Such a period he calls a transi-tion period. The wise student of history realizing the great significance of such periods in the evolution of human progress makes them his special care. He knows that only by the mastery of rhe forcesand tendencies at work in them do the events of the subse-quent periods become clear. This is nowhere better illus-trated than in the Renaissance-Reformation period. It forms the connecting link between the Middle Ages and the Modern Times. No other period in the history of the world has set in motion so many forces which were world wide in their results. The Middle Age was ruled by asceticism. The monk's view of life was the ideal of the age. The authority of the Roman See was unquestioned and its power unlimited. But all this, 98 THE MERCURY. is now changed. The ascetic view of life is broken ; the unity of the Middle Ages destroyed; the world view transformed. The new age with its revelations and achievements discovered to man the truth about himself and the truth made him free. It led him out of the dungeon of Monasticism into the light of Christian freedom. It broke the shackles which the petty fendal lord had forged upon him and started him on the high-way to political freedom. It transformed Ecclesiastical abso-lutism into indivi dual nationality. In the intellectual realm the transformation was truly mar-velous. For a small earth-centered universe, the Copernican system of astronomy gave to man a limitless sun-centered uni-verse. Instead of a common compulsory church it gave him a free church. In place of the useless and subtle quibbling of the schoolmen there appears the beginning of real philosophy. Alchemy is supplanted by Chemistry, Astrology by Astronomy. In no department of human knowledge has the transformation been more marvelous or longer delayed than in the study of history. The impulse was given in the 16th century. It struggled hopelessly for recognition but was soon lost in the rapid march of events. It was not until the 19th century that history again commanded attention, when the events of a single decade, from 1820 to 1830, called forth more volumes of history than were called forth by the events of a thousand years before. History is no longer a narration of memorable events com-memorating the deeds of a hero, a family or a nation. Our historians no longer write to strike the imagination or arouse the feelings with poetical images of vanished realities. Their aim is not to please, nor to give practical maxims of conduct, but knowledge pure and simple. In order to make its facts useful they must be criticized and organized and in this way the rules of its interpretation and the formulae of its exposition have become as severe as those of the so-called " exact science " and the genetic method has been applied to all the sciences. While these periods are of great importance in science they are of even greater importance in our own lives. Of these none is more worthy of thoughtful consideration than the col-lege period which marks the transition from youth to manhood, THE MERCURY. 99 from care-free preparation to responsibility and achievement. The habits and tendencies of youth are swept away, or trans-formed into fixed habits of character and manhood. Psychologists tell us that about the 19th year in one's life there comes a period which is marked by a cessation of growth for a time, sometimes to be resumed later. This seems to suggest that nature after having cast up the youth by a flood-tide on the shores of manhood, is a little exhausted and wants time for rest and readjustment. The advantages of size and strength begin to give way to those of the higher mentality, and the main current of evolution is turned thoughtward. The newly awakened feelings, impulses and ideals are being knit into individual character and personality. The dogmatic opin-ion and prejudices of youth are breaking down before the keener analysis and wider horizon of manhood. In this wider horizon the youthful complexity of nature vanishes and we catch glimpses of the great harmony'of the universe and come face to face with the mysteries of life. The importance of the transitional character of this period has not always been recognized. Too often it has been thought of as a period of seclusion and aloofness from the busy world of affairs. The indiscretions and misdemeanors of the College man been have excused and apologized for, too frequently, on this ground alone. We are beginning to see our mistake and perhaps the best evidence of our change of heart is the almost universal condemnation of hazing and horse-play engaged in by college men, and the action taken by some of our institu-tions of learning, particilarly by the United States government in the schools under its care. It is a step in the right direc-tion, but it is not enough. May we not hope that the time will soon come when we shall not only hold the college man strictly accountable for his acts, but shall treat him as a citizen and not as an irresponsible hermit, when we shall give him complete and rational systems of self-government in the class room and in the dormitory. For it is only by rational self-government that the cardinal virtues of self-control and self-direction are developed, and if they are not cultivated during this period of transition they may never be acquired. IOO THE MERCURY. TENNIS AS AN EXERCISE. L. W. T. '09. AS an exercise both of muscle and brain, the game of ten-nis is hardly excelled. It is in this form of sport and recreation that all the faculties are trained and developed more or less. There are chiefly three beneficial results besides many minor advantages derived from indulging in this- pleasure, namely.—quickness of thought, muscular control and muscular strength. Chief of these is rapidity of thought, that great quality so essential in the battle of life. To play tennis successfully, or rather, to play it at all, one must be ever on the alert, wide awake, and ready to seize any opportunity to score a point. And when the chance presents itself in the form of a lightning-like ball, he must decide on the instant how to act. In the twinkling of an eye he must conclude on the best and most advantageous way of returning the ball whether it shall be high, low, swift, slow, to the middle, the left or the right, curved or straight. All the conditions of the situation—the position of the players, the distance from the net, the force of the wind, perhaps, and many other details must be caught up, balanced and used to advantage in one sweeping glance of the eyes. The decision as to the best disposal of the ball having been made, then muscular control is the necessary quality for the carrying out of the plan. A novice at the game, in trying to return the ball, is pretty sure to knock it at random far out of bounds, no matter how carefully he endeavors to control him-self. This is due to the fact that his muscles have not been trained to the way in which he should handle his strength. He is unaccustomed to the slight twist of the shoulder, to the presenting of the surface of the racket at just the right angle, to the slight almost imperceptible swerve of the whole body, to the graceful side-step, and to the many other requisite move-ments, so minute, so delicate, as to be almost indefinable but which, nevertheless, every experienced player has felt himself un-con sciously perform, and which are, taken altogether, so impor- THE MERCURY. 101 tant. But now observe our former novice at some later time. See how he holds himself, how perfectly every muscle and every tendon is under the influence of his will. Deftly he strikes, now "cutting " the ball sending a most exasperating and tan-talizing slow curve up into the air, now driving it swift and hard at any desired angle, and again to all appearances, throw-ing all his strength into a vicious swing, only to drop the ball close to the net far out of his opponent's reach. All these tactics and many others he performs with such easy and grace-ful movements as to win the admiration of all spectators. And together with these other qualities, a certain very desir-able tenacity and litheness of muscle is acquired. It is true that huge bunches and knots of muscle and brawn are not de-veloped, but nevertheless, that more sought-for strength, the strength which draws the distinction between the racer and the cart-horse, the athlete and the laborer, the reserve strength which is denoted by an erect and graceful bearing is attained. In tennis the utmost activity of body is required. One must continually run forward and backward, bend and twist this way and that, and go through many other maneuvers which could never be give by gymnasium apparatus. Thus, is constantly being knitted a symmetrical and elastic set of muscles. We may say then in conclusion, that tennis is a most de-lightful and beneficial form of recreation, producing a clear head, a beautiful body, and a flow of clear, red blood, not to mention a deep sense of wholesome pleasure which it imbues. HIS APOLOGY. F. W. MOSER, '07. PAIR of eyes so soft and blue, With lashes of the raven's hue, And lips that matched in sweet repose The crimson of the blushing rose. A pair of overshoes, size three, Which none could wear but such as she, And now beneath the cushioned seat Reposed in safety at her feet. 102 THE MERCURY. Another maid beside the first Who seemed in pleasant thought immersed ; Hair black as night and midnight e3'es, A mirror for Venetian skies. A man of stalwart limb and frame, Whose deeds were not unknown to fame; But now in dreams his fancy ran To build a world within a span. And with a swish in top-notch style Maid number two rushed down the aisle, He roused and saw with read}' mind That she had left her shoes behind ; And, stooping with an eager face, He pulled the rubbers from their place, And rushing to the open door He flung them from the moving car. But hardly was the action done When up the aisle rushed number one, And in a chilling tone cried she " Those overshoes belonged to me." " Oh ! now ! I say ! can this be true ! '' Those overshoes belonged to you ? " What can I say ? Oh, don't you see ! "Oh, can you ever pardon me. The train dashed on, the moments sped, Until beneath the next dark shed The engine shot with direful shriek That brought a pallor to her cheek. But in a moment as before The crimson blood returned once more, And. that was all there was to see Of that most sweet apology. THE MERCURY. 103 •'OUR ENTRANCE INTO CITIZENSHIP," WITH VALEDICTORY. H. BRUA CAMPBELL, '06. NEVER at any time has the question as to what is the re-lation of the young man to his country and its institutions or in other words what are the duties and responsibilities which citizenship imposes upon the young manhood of our land, pressed upon us more insistently than at the present time. The age in which we are living is one characterized by great movements and vital problems, upon the successful solution of which our most complete growth and advancement is depen-dent. It would be difficult indeed to find an American today in whom there dwels not one vestige of pride in his country's institutions and whose heart does not expand at one time or another in the thought of his country's glorious achievements and still more splendid possibilties. But there is less likeli-hood that any American could be found with mind so narrow that he would refuse to admit that certain insidious and de-structive tendencies totally hostile to the best interests of true democracy, had crept into our government. Due to the " in-ertness and apathy " of a large number of citizens who are best fitted for the task of carrying on successfully affairs of gov-ernment, methods contradictory and subversive of democracy have been allowed to enter into our political system and abide there unmolested. The exposures of moral rottenness in pub-lic affairs and of political turpitude in city, state and nation have clearly revealed how true is the charge that machine politics and bossism have usurped and are continuing to usurp the field that of right ought to be controlled by forces of less selfish and more moral character and that the highest interests of the many are being sacrificed daily to the cupidity and lust for power of the few. Throughout this present period of startling revelations of the betrayal of public trust which have brought to light conditions that are of the gravest menace to our prosperity the inquiry has been advanced as to what is the remedy that will serve to ef-fectively heal the deep wound which civic corruption has caused in the body politic. And with startling unanimity 104 THE MERCURY. Comes the answer—Rouse the citizens from their political somnolency and the Republic is secure. The cure, therefore, lies in the interest which each man ought to manifest in the politics of his country, state and union by reason of the privi-leges he enjoys under the law and order which our political institutions vouchsafe to him. The responsibilities of citizenship strike with peculiar force the young men of today. The coming generation, clothed as it will be with " unprecedented privileges," is confronted with the obligation to cure some of the excesses of liberty which •mar our civilization. It has been well said that the first lesson a young man should learn in the principles of government is that national problems and public questions are his own per-sonal concern and responsibility and that he will have to answer for his conduct toward them as exactly as for his in-dividual moral behavior. He should appreciate thoroughly in the very beginning that the privileges of citizenship which he possesses have been secured not without terrific struggles against autocracy entrenched behind the fortified strength of centuries of existence and that they should be cherished and enjoyed as a priceless heritage—not spurned and disregarded for the sheltered cloisters of cultured ease. Our nation's hope, lies in the young men upon whom the burdenr. and responsi-bility of directing its affairs must at length rest and the young men should show their appreciation of this tremendous obliga-tion by a keen and intelligent interest in all matters politic. The earlier this interest is manifested, the more deeply will it become implanted, and at length, as Bishop Brent eloquently says, it will " fairly burn itself into flesh and blood, nerves and muscles, until the flame of patriotism is kindled in the soul and a citizen worthy of the name moves out into the nations need, equipped to wrestle with the problems and overthrow its enemies." Ah, when we come to think of what it actually means to be an American citizen, when we fully realize the na-tion's power and influence and the political freedom delegated to those under its flag we ought to firmly resolve ever to re-main true to the principles in which our country was founded, and whenever its principles and institutions are endangered to V' THE MERCURY. I05 battle for civic righteousness and put to flight those who seek to pervert its true destiny. The young men have it in their power to prevent those who seek to control politics for selfish ends from attaining their de-sire and it also lies with them whether the government be managed with regard only to the best interest of a majority of its citizens or whether it be run to benefit the privileged few alone. We thus see that a deep responsibility rests upon the citi-zens of this land—an obligation to manifest a vital interest in affairs of state, a responsibility which applies particularly to the young men of our country. But among these there exists a particular class—the college men—to whom goes out with especial force the clarion call to duty-—to meet the civic obli-gations and to assist in directing the management of political government be it in a lofty or lowly sphere. The college man is particulary fitted for an active participa-tion in civic affairs by reason of his collegiate training, and after graduation he should at once indentify himself with the work of promoting good government. Upon departing from college he is entering more largely into the active work of life. The •college man during his years of study has pursued in a some-what isolated way his course of intellectual training and now enters into the wider sphere of professional or business activity. His brain has not increased one ounce by his persistent search for knowledge but it has been so thoroughly disciplined that he can grasp more quickly and more comprehensively problems which would as a rule, defy the intellects of those not possessing the advantages of collegiate training. The scope of his perception has been vastly widened. It must be admitted that the college man, endowed as he is, ought to be a potent factor in the politics of a nation. And so he is, to a certain extent, but the opportunities still continue to beckon him, for all to often is he heedless of his duty and responsibility in this direction. He owes an especial debt to his country by reason of his superior endowment and yet how often does he repudiate the obligation and as a result, Justice, spurned by those who ought to defend her rule, must bow to the forces of Self-interest. io6 THE MERCURY. There is nothing from which the public suffers more today than the silence of its educated classes, that is, the small amount of criticism which comes from its disinterested sources. Educated men say very little about the question of the day but devote their time to science, literature and art or in the practice of their profession or conduct of business. The edu-cated man should, however, speak out upon matters of public interest if for no other reason than that he is peculiarly able to comprehend the right and wrong involved therein. As a writer puts it no educated man can talk intimately upon any subject without contributing something however small to the unseen forces which carry us on to our final destiny. College men are too oft drawn from the proper performance of their civic duties by the desire to follow peacefully and within the narrow confines perchance of their libraries a life of purely intellectual activity which withdraws them from their proper civic interests and lessens greatly their concern for the conduct of the affairs of their government. And it is to be deplored also that Corinthianism or in other words " the moral enervation and decadence that is born of the soft uses of prosperity " pre-sents a grave danger to our institutions. Adversity indeed has its uses; prosperity its perils. And it behooves the college man to beware of the luring voice which urges him so impell-ingly to forsake the true course of energetic devotion to duty and to endanger the frail craft of his life upon the Scylla of intellectual enervation or the Charybdis of moral decadence. It is inevitable that if the citizens of a nation are blind to all else but self, then the end will be corruption and death. The service which the college man renders his country of right ought to be unselfish. He ought to be thoroughly cog-nizant of the fact that there are things of far more importance than his own material advancement. It is this unselfishness which is so essential to true growth and if its spirit be im-planted in the breasts of the young men of today the strength of the nation will know no deterioration. And with regard to the attitude of the college man toward public affairs there is one quality which must be present and that is honesty—honesty of thought, word and deed. The world requires that only those THE MERCURY. I07 can serve her faithfully who are of integrity and firm moral purpose. There need be no complaint from the college man who feels his responsibility that there are no present opportunities for service to his nation—the opportunities exist in every place and sphere. " The time worn humdrum tasks of the older civili-zation with its painful and seemingly insoluble problems beckon," the undeveloped and partly developed land is calling to the able youth for aid, evils, social, political and moral re-quire those with the courage to stamp them out. Everywhere are opportunities ; where are the opportunists ? These are some of the responsibilities of citizenship which confront every college man of today. It lies with him whether he shall meet them courageously as befits a citizen not alone in name but in reality or whether he shall reject those privileges of free government . which alone make our nation a true republic. These are the civic responsibilities which confront the class of 1906 as it leaves behind it the college walls and enters other spheres of activity and let us hope that the class departs fully awakened to its obligations and fully determined to meet them intelligently and courageously. GENTLEMEN OF THE FACULTY : You may feel assured that the class of 1906 is fully aware of its obligations to you, an obligation so great that it can never be fully repaid. It appreciates to the fullest extent the sacrifices you have made upon the altar of scholarship and likewise your untiring energy and unremitting devotion to the task of so moulding the intellect ^ind character of its members that they may now go out into life fitted for careers of honor and usefulness. Your labor has been singularly unselfish, your concern alone having been to advance the best interests of each and every one under your instruction. And we are not insensible of the fact that the very pleasant relationship which has invariably existed between you, gentlemen, and the class of 1906 can be justly ascribed to your continued regard for its welfare and your unfailing courtesy to its members. Time cannot efface the impression which you have wrought upon us and years will not lessen our respect for the teachers of our college days. And so it is with deep regret that we arrive at ■M 108 THE MEKCURV. the parting of our ways and must reluctantly bid you farewell. FELLOW CLASSMATES : We are come where the paths of our lives diverge, and our thoughts at this moment are of a two-fold character. Our glance is turned retrospectively to the past four years, during which time we have walked together through the harvest-fields of intellectual effort, gathering in the products of our toil and stooping now and then to pluck the fragrant flower of whole-some pleasure. Ah ! they were indeed delightful years, full of brightest sunshine. And we recall with keenest pleasure how each passing year seemed to bring us more firmly together in a bond of loyal friendship, a bond which years of separation will vainly strive to sever. And the depth of our sorrow and regret in this hour of parting is tempered only by our gaze ahead where Hope clothed in glorious splendor stands with a smile of warmth upon her countenance beside the curtains which close from our sight the mysteries of the future. En-couraged by this inspiring vision we feel an eager longing to meet what lies before us, confident in our strength and as-sured that in the conflict we will conduct ourselves as befits noble men and women. It is eminently fitting that we should at this point in our journey look back upon the path traversed and then forward to where the attennated road fades from sight upon the plain or loses itself among "the purple peaks re-mote." Inspiration may be gained from either glance. But no matter with what eagerness we look ahead the porgnant grief of parting continues to be felt. We realize that no more will we meet as fellow-studeryts in the various class rooms or beneath the lofty trees which stand guard upon the campus with arms outspread above its green and beautiful expanse. We know that this hour marks the final time when we as a class shall stand together, and the fact that we throughout these years have moved on in continued good fellowship, ever with regard and affection toward one another seems to make the parting even more painful. But we cannot dwell to long, my classmates, upon words of farewell. And so full of confi-dence in your ability to successfully cope with life's responsi-bilities and implicit faith in your ultimate success, I bid you God-speed. ■ 1- THE MERCURY. THE OLD DORM IN THE MOONLIGHT. ROE EMMERT, '06. 109 H v : AVE you seen the Old Dorm shining in the moonlight; And the silver softly sifting through the trees ? Have you heard the fellows singing on the Dorm steps ; And the mandolins a'tinkle in the breeze ? Ah, fellows, on the campus in the moonlight You can hear the sweetest music ever sung, And see beauties that surpass the Grecian sculpture, Whose praises in our ears have ever rung. And fellows, do you ever stop to listen, When they play the mandolins upon the steps? Does your better nature swell and sway within you ; Do the songs of this old College stir its depths? Do you ever watch the Old Dorm in the evening, When the lights begin to flash out one by one Like the eastern stars burn out upon the heavens, Upon the glorious setting of the sun ? And when the lights have dropped away at midnight, And the moonlight sheds its brightness over all ; Do you ever stand and gaze in silent rapture At the grandeur of this old and noble hall ? Ah, fellows, how we love this old white building With its mighty columns, beautiful and strong, With its memories, haunting every nook and corner ; It has been our second home place for so long. Too soon we'll leave this grand and noble College, And leave behind this long familiar hall, But the picture that we'll always carry with us Is the Old Dorm and the moonlight over all. no THE MERCURY. THE SCENERY ABOUT MILLERSBURG, PA. G. L. KlEFFER, '09. 4 while he gazed off to the town on the hill in a manner which bespoke satisfaction and contentment. Overhanging all I be-held the crimson sun sinking as a fiery ball behind the moun-tains, a little to the north of the vertex of the angle, pointing out the very trees upon its summit as sentinels of this majestic scenery. And overhanging all was the white and crimson sky as a halo. Satisfied with the employment of my leisure time I wended my way to the station and pursued my journey as in a dream. -A.: 112 THE MERCURY. HOME SWEET HOME. J. EDWARD LOWE, '06. MR. J. HOWARD PAYNE whom we admire and rev-erence so much was homeless. In his weary and soli-tary walk on the farm of Mr. Talbot, his friend, he stopped to rest under a large chestnut tree near the brink of the Po-tomac, a mile south of Washington. While sitting there he became unconscious of his environments, the verdure of the beautiful terrace sloping down towards the Potomac river, was lovely to behold, but he saw it not. He was deeply involved in spiritual themes. While in his concentrated, emotional and imaginative state of mind, he wrote those beautiful and mem-orable words, that will vibrate in human minds throughout eternity. " 'Mid pleasures and palaces though we may roam, Be it ever so humble, there's no place like home ; A charm from the skies seems to hallow us there, Which, seek thro' the world, is ne'er met with elsewhere." " Home, home, sweet, sweet, home, There's no place like home, Oh, there's no place like hcme." There is something in the word home, that wakes the kind-liest feelings of the heart. It is not merely kindred and friends who render this place so dear; but the very hills, rocks and rivulets throw a charm around the place of one's nativity. It is no wonder that the loftiest harps have been turned to sing of " Home Sweet Home!' The rose that bloomed in the garden, where one has wondered in early years, a thoughtless and innocent child, careless of what its future may be, is lovely in its bloom, and lovelier in its decay. No songs are sweet like those we heard among the boughs, that shade our parent's dwelling, when the morning or the evening hour found us as gay as the birds that warbled over us. No waters are so bright and clear as the silver streams that wind among the flower decked knolls, where in adventur-ous childhood we so often strayed to pluck the violet or lily, or to twine a garland for some loved school-mate. Your dreams of reputation, your swift determination, your ^". piai >i> mr-.iMi THE MERCURY. 113 impulsive pride, your deep uttered vows to win a name, will all sober into affection ; will all blend into that glow of feeling, which finds its center, hope, and joy in home. From my soul, I pity him whose heart does not leap at the mere sound of the name. A home ! It is the bright, blessed, adorable phantom, which sits highest on the sunny horizon that guideth life. It is not the house, though that may have its charms ; nor the fields carefully tilled, and streaked with your own foot-prints ; nor the trees though their shadows be to you, like that of a great rock in a weary-land ; nor yet is it the fire-side with its sweet blaze play; nor the pictures which tell of loved ones; nor the cherished book ; but far more than all these, it is the presence. The altar of your confidence is there; the end of your worldly faith is there. Adorning all these, and sending your blood in passionate-flow, is the ecstasy or con-viction, that there at least, you are beloved; there you are un-derstood ; there your errors are all met with gentlest forgiv-ness ; there your troubles will be smiled away ; there you may unburden your soul, fearless of harsh unsympathizing ears and that there you may be entirely and joyfully yourself. We may wander away, and mingle in the world's fierce strife, and find new associations, and friendships; and fancy we have almost forgotten the land of our birth ; but at some evening hour, as we listen to the autumn winds, the remem-brances of other days come over our souls, and fancy bears us back to childhood's scenes. We roam again the old fami-liar haunts, and press the hands of companions, long since cold in the grave; and listen to voices we shall never hear on earth any more. The American-trooper who is borne away to the green isles of the Pacific, weeps when he thinks of home, and sighs and pines for the vine-covered cottage beyond the sea ; though the hand of time may have faded his ebon locks, and care plowed deep furrows on his brow, and his heart has been chilled by the fierce winds of the typhoon, till the fountains of his love have almost ceased ; yet upon some summer's evening as he looks upon the sun sinking behind the western hill, he will ! 114 THE MERCURY. think of home, his heart will yearn for the loved of other days, and his tears will flow like the summer's rain. After long years of absence the heart of the wanderer beats, and his eyes fill, as he catches a glimpse of the hills of his nativity. When he has pressed the lips of a brother or sister, how soon does he hasten to see if the garden, the orchard and the stream look as in the days gone by ? We may find climes as beautiful, skies as bright, and friends as devoted ; but all these will not take the place of home, the dearest spot on earth. o SAVED BY GRACE. '08. N a hillside, about one mile west of Gettysburg, a vine-yard was conducted by a man who was very well-known to the present and many of the past generations of students. From the product of this vineyard, the owner packed and shipped to various markets the greater portion of the grapes, while he manufactured wine from the poorer quality and sold it in the unfermented form to many of the students and towns-people. The plot of ground on which the vineyard and the home of the farmer were located, consisted of about six acres. The west and north sides were bounded by woodland, while the southern and eastern limits were marked by two country roads. At the junction of these roads, in the southern corner of the farm, a cottage stood, and directly back of this was a small barn. There were also numerous other buildings necessary to complete the fixtures of a small farm. In the family there were only three people, the father, mother and a daughter, who at that time was in her eighteenth year. The father was an eldery looking man of fifty-five, his form showing the results of many years of hard work ; his wife, a woman of small build and plump form ; the daughter, a tall graceful girl, with black shining hair, brown eyes and a fair skin. She was beautiful to look at and of a kind and - "^_^.^.^.-.-M- rflWWi^iHWW "■■! »M| 'I THE MERCURY. us pleasing disposition, proving decidedly the watchfulness under which she was reared by her fond parents. As has been stated in the beginning of our story, the scene is laid near the historic town of Gettysburg, which is almost surrounded by the hills and mountains where was fought the decisive battle of our great Civil War. In the village is located Pennsylvania College, a Lutheran Institution founded early in the nineteenth century. Many men have been graduated from this college, who have made for themselves places of promin-ence in all avenues of life. Among all the students who at-tended this institution during the time in which the vineyard flourished, few indeed there were who did not visit the grape farm, and who were not well acquainted with the farmer and his family. Undoubtedly many of the students were honest enough to purchase what they wished, either of grapes or wine, but it also stands that many of the students made unlawful visits to the vineyard. It was the result of such a visit that brings us to the. interesting part of our story. On an early autumn evening, several young men, students in the college, were gathered in a room, all overflowing with mischevous ideas. Not a few suggestions were made as to what they should do, but all seemed undecided as to which idea would be best to follow, until a visit to the vineyard was proposed. The vote was unanimous that three of the " Boys" should leave promptly at eleven o'clock for the farm, and that without fail a plenteous supply of the fruit should be brought in. At the appointed time, Bob Stewart, Jack Wills, and Tom Bonner met on the campus, and in a short time were on their way. After walking for about a half hour, during which period they had almost encircled the small farm, the trio made ready to enter the vineyard from the west side. One of the number, Tom Bonner, was sent to a spot, within a hundred yards of the house to stand guard while Bob and Jack filled the bags with grapes. Everything ran smoothly until all were ready [or the departure, when all of a sudden, Tom was seized by a strong pair of hands and was commanded to make an ex- u6 THE MERCURY. planation of his presence in such a place at that hour of the night. Tom was completely unnerved, and during the time he was recuperating from the shock, Bob. and Jack made their escape, leaving their plunder behind. After a short while, Tom gathered enough courage to tell, in broken sentences, a falsehood, which he thought would set him free. The result, however, was to the contrary, for his captor, who was no other than the farmer, compelled him to accom-pany him to the house. Here he was held until morning, as it was the full intention of the owner of the vineyard to turn him over to the proper authorities. Tom passed a very rest-less night; but how could one do otherwise, especially one whose imagnative power had already landed him in prison. Early the next morning, the farmer with his family called Tom. before them. He was told in plain words what was to be done. The farmer accused him of being the person who had been robbing him for sometime. This made things all the more serious, and under the strain of a restless night, together with the relization of what he had imagined during the hours he spent in captivity, Tom broke down completely. He sobbed and cried bitterly, thinking of the foolhardy expedi-tions young fellows often take, and of the disgrace which would surely befall his name and family. The farmer and his wife had gone about their early morning duties and Tom was still hoping and praying against what seemed almost inevitable, when the daughter, Grace, walked into the room, and without the slightest hesitation tried in her girlish way to console him. Her efforts worked admirably, for in a short time our hero was instilled with new hope. He confessed all to Miss Grace, and it was with no little sincerity that she promised to save him, if possible, from-the dishonor which he felt sure would come. It was only a few minutes after Grace had left Tom that the farmer entered the room and commanded him to make the necessary preparation for the trip to town. In the meantime Grace had convinced her mother that Tom was, as all boys are apt to be, mischevious, and that he should not be punished for this, which she felt sure was his first offense. THE MERCURY. 117 All was in readiness for the start; the team was standing by the gate, and the farmer with his captive had just left the house and was walking toward the conveyance, when Grace called to her father. He stopped, but little did he suspect what her in-tention was, and before he had time to think, Grace begged and plead in her own effective way, for her father to change his plan. She confronted him with one argument after another, the principal ones being these: That undoubtedly it was Tom's first offense of such a serious nature; furthermore she asked her father what he should hope for, were a child of his ever to be found in a like predicament. Grace's father saw things in a different light and instead of bringing Tom to town and placing him in the hands of the law, he was driven up to the entrance of Old Pennsylvania Hall. The farmer gave Tom all the grapes his companions had gathered the night before and the privilege of the vine-yard whenever he wished. He was also asked in a very urgent way, to visit the family. It is needless to say, after Tom's most pleasant experience with Miss Grace, that he took advantange of the invitation. His visits were made often, and it seemed as though the more frequent they became, the still more frequent Tom wished them to be. The two young people grew to be the best of friends, and it was only a short time after his graduation from Penn-sylvania College, that the expedition on which he had started one autumnal eve, was brought to a close by his marriage to Grace. Often now as Tom and Grace sit in their cozy home, with children romping about them, do they speak of Tom's trip to the vineyard and its happy ending. THE MERCURY Entered at the Postoffice at Gettysburg as second-class Matter Voi,. XIV GETTYSBURG, PA., JUNE, 1906 No. 4 Associate Editors GEO. W. KESSLER, '08 J. K. ROBB, '08 EDMUND L. MANGES, '08 Advisory Board PROF. J. A. HIMES, LITT.D. PROF. G. D. STAHLEY, M.D. PROF. J. W. RICHARD, D.D. Editor-in-ch ief WARD B. S. RICE, '07 Exchange Editor THOS. E. SHEARER, '07 Business Manager THOMAS A. FAUST, '07 Ass't Bus. Managers. HENRY M. BOWER, '08 H. WATSON DAVISON, '08 Published each month, from October to June inclusive, by the joint literary societies of Pennsylvania (Gettysburg) College. Subscription price, one dollar a year in advance; single copies 15 cents. Notice to discontinue sending the MERCURY to any address must be accompanied by all arrearages. Students, Professors and Alumni are cordially invited to contribute. All subscriptions and business matter should be addressed to the Busi-ness Manager. Articles for publication should be addressed to the Editor. Address THE MERCURY, GETTYSBURG, PA. EDITORIALS. SENIOR FAREWELL. The time has again arrived L=JUf3f===4 '-—I f°r tne graduation of another class from our college. The MERCURY staff deplore the fact that we must bid farewell to the Seniors—you who have aided us so much by your advice and kindly criticism ; but most of all by your literary contributions. We will feel your loss keenly,^but sincerely hope that as you depart from our Alma Mater your interest in the Literary aawww.iili 11 in iwip'mi' «ni|n / THE MERCURY. 119 Journal, whose standard you have done so much to maintain, will not cease, and that you will continue to give us your aid. An article or two from our alumni in each edition adds dignity to the paper, and insures the student body and the alumni that you are still interested in the welfare of your College Journal. Not only do the students enjoy reading the articles of our alumni, but they become more desirous of producing a writing worthy of publication in the same paper. Since we know your time for departure has come, and that you have reached the coveted goal, and are now ready to en gage in the real battle ot life, we bid you God-speed, and hope each member of the class of 1906 has chosen a vocation that will be a source of continual pleasure to him. Sincerely, " THE STAFF." REVIEW. We now stand at the close of another college year ; a year has past that will never return; we have passed through a stage of our college course which we shall not ex-perience again, however much we may wish to do so at a future time. We hope that they are not among us, who can not say that this was the best year of their lite. If there should be those who can not say this, surely their environment this year has not affected them ; either the individual did not have the capacity, or the spirit too weak, for doubtless it was present, as a slight glance backward will readily show, from the very beginning until this the end. In truth this has been the condition all over our fair land, but especially we can say this of our own dear Alma Mater. This year she has enrolled more students than ever before—men who promise to support high purposes and to make real men. Also she has played no little part in the intellectual realm. Her students have main tained a high standard of scholarship; they have shown an unusual interest in matters of inter collegiate as well as collegi-ate concern; in almost every literary pursuit a new standard has been set up. Not only along intellectual lines has she been so successful but physically as well. Her athletic teams 120 THE MERCURY. deserve the highest praise; they have not only borne the flower 'bt victory from the accustomed places, but have cap-tured new" trbphies with which they adorn the fond days of old. 'So Without hesitation we can say that this year has been a' grand success, but our ideal has "not yet been realized, there-fore, let each one come back next year with a stout determi-nation to reach higher. The very fact that we have your subscription To THE ALUMNI. , , . • , . * , i shows that you are interested in us, but we would more than appreciate an article from your, or a word of criticism. It is our constant aim to improve our paper and we' believe that you can . help us. We sincerely hope that you Will not forget this, arid that' when we g'o to make up the •October issue we will find some alumni contributions. ■:■ EXCHANGES. . ■ . Our exchanges all put in their appearance'in due time this mon'th, some in bright new spring attire and the others in their regular dignified garb. All are full of the spirit of springtime and commencement. The Havetfordian still maintains its high standard from month to "month. The newly installed Board of Editors in forming its policy has considered the advisability of publishing a monthly literary journal and a bi-weekly newspaper instead of the present combined monthly, and has decided that such a change cannot be made at present. However after the June issue there will be no Exchange Department, that space being devoted to the Alumni and College Departments. The Owl published by the students of Temple College, Phila-delphia, is now one of our exchanges. The May number is the second issue and does entire credit to its Board. We par tjcularly admire the drawings in the different departments. As we close our Exchange Column for the year, we wish to thank pur contemporaries for their kind commendation and criticism of our work, and we wish to assure them that we have enjoyed and profited by the results of their labors. We wish you all a happy and successful vacation. PATRONIZE OUR ADVERTISERS FURNITURE Mattresses, Bed Springs, Iron Beds, Picture Frames. Repair Work done promptly. Under-taking a specialty. * Telephone No. 97. EE. IB. Bender 37 Baltimore St., Gettysburg, Pa. The Windsor Hotel 1217=2 Filbert St., Philadelphia. Headquarters for Students. Thoroughly Renovated, Refurnished and Remodeled FRANK M. SCHEIBLEY, Manager. Graduate of Lafayette College 1898. A. G. Spalding & Bros. LargeJt Manufacturers in the World of Official Athletic Supplies Base Ball Lawn Ten is Foot Ball Archery Roque Quoits Cricket ! Lacrosse Golf Implements for al Sports Spalding's Official Base Ball Guide for 1906. Edited by Henry Chadwick. The most complete and up-to-date book ever published on the subject. Fully illustrated. Price 10 Cents. For over a quarter of a century Spalding's Trade-Mark on Base Ball implements has marked the advancement in this particular sport. Spalding's Official League Ball is the adopted ball of the ■National League, and must be used in all match games. Every requisite for Lawn Ten-nis and Golf. Spalding's Trade Mark. on our Athletic Implement gives you an advantage over the other player as you have ^better article, lasts longer, gives more satisfaction. Every Base Ball Manager should send at oncefor a copy of Spalding's Spring and Sum-mer Catalogue—FREE. A. G. SPALDING The Peoples Drug Store-invites you to visit them and select your needs from a fresh, new, and up-to-date stock. C. WM. BEALES, Ph.Gr., Prop. D. J. Swartz Dealer in Country Produce Groceries Ciprs ani Tobacco GE TTYSBURG. Shoes Repaired —BV— J. H- BA^ES, 115 Baltimore St., near Court House. Good Work Guaranteed. WEBSTER'S JNNTTEERTM? DICTIONARY RECENTLY ADDED, 25,000 NEW WORDS and PHRASES| New GazetteeroftheWorld. New Biographical Dictionary. 2380 QUARTO PAGES. DOOO ILLUSTRATIONS. Editor in Chief, W. T. HARRIS, L.L.D., U.S. Com.ofEdu. GRAND PRIZE, WORLD'S FAIR ST. LOUIS FREE,"Dictionary "Wrinkles." Also pamphlet. G. & C. Merriam Co., Springfield, Mass. GET THE BEST WEBSTER'S INTERNATIONAL! DICTIONARY .J OTHWaaOTOP** -•**">""" ""->' PATRONIZE OUR ADVERTISERS. fc. r EMIL ZOTHE COLLEGE EMBLEMS Engraver, Designer and Manufacturing Jeweler, 716 CHESTNUT STREET, PHILADELPHIA. Specialties: Masonic Marks, Society Badges, College Buttons, Pins, Scarf Pins, Stick Pins and Athletic Prizes All Goods ordered through F. A. Faust. Picture Frames of All Sorts. Repair work done promptly. $3?I will also buy or exchange any second-hand furniture 4 0hambersburgSt., GETTYSBURG, FA. Sunday School Lesson Helps and Supplies. P. ANSTADT & SONS PUBLISHERS BOOK AND JOB PRINTING OF ALL KINDS Write for Prices. YORK, PA. Our Microscopes, Microtomes, Laboratory Glass-ware, Chemical Apparatus, Chemicals, Photo I Leases and Shutters, Field Glasses, Projection I Apparatus, Photo-Micro Cameras are used by I the leading Lab-«^B^HMKI oratories and I Gover'nt Dep'ts fffe 53 Round the World | SCOPES Catalogs teg Iff Pree Bausch & Lomb Opt. Co. I ROCHESTER, N. Y. LNewYork Chicago Boston Frankfurt. G'yJ PATRONIZE OUR ADVERTISERS. I HOTEL GETTYSBURG HEADQUARTERS FOR BANQUETS. Electric Lights, Steam Heat, All Conveniences. Free Bus to and from station. Convenient for Commencement Visitors. 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Issue 53.6 of the Review for Religious, November/December 1994. ; Review for Religious (ISSN 0034-639X) is published bi-monthly at Saint Louis University. by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393. Telephone: 314-535-3048 ° Fax: 314-535-0601 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 ¯ V~ashington, 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. ©1994 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 must bear notice of the source, date, and copyright owner on the first page. This permission is NOT extended to copying for commercial distribu-tion, advertising, institutional promotion, or for the creation of new collective works or anthologies. Such permission will only be considered on written application to the Editor, Review for Religious. for religious Editor Associat~ 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 Mary Margaret Johanning SSND Iris Ann Ledden SSND Edmundo Rodriguez SJ David Werthmann CSSR Suzanne Zuercher OSB Christian Heritages and Contemporary Living NO\rEMBER-DECEMBER 1994 ¯ VOLUME 53 ¯ NqOMBER 6 contents religious life 806 Befriending the Wind Doris Gottemoeller RSM raises the question of ecclesial identity for religious and the question of mission in the postmodern world. 820 Recapturing the Sense of Mystery William F. Hogan CSC suggests that fostering a sense of mystery is essential for the growth and vitality of religious. 825 A Reflection on Living between the Times Margaret Ann Jackson FSM sees her ministry in working with homeless families as a connection with the sacred at the very core of life. 832 840 847 charism Motherhood--Elizabeth Seton's Prism of Faith Betty Ann McNeil DC draws a portrait of Elizabeth Seton, a wife and mother, revealing her insights about motherhood and its impact on her faith and the development of her Marian devotion. Reclaiming Our Name Joseph F. Nassal CPPS underscores the importance of knowing a religious congregation's charism as the energy source of its identity and ministry. Revitalizing Charisms Inspiring Religious Life Maryanne Stevens RSM presents the power and blessing of charisms as that which transforms religious orders and the wider church. 86O 866 prayer Learning to Curse Gina Hens-Piazza describes the catharsis, conversion, and communion moments found in the psalms of lament. Prayer: All My Comfort Sheila Galligan IHM considers how a familiarity with the prayer life of Elizabeth Seton can enrich our own spiritual life. 802 Review for Religious 875 Autumn Leaves: Poem and Commentary Joseph Matheis enters us into his own poem through a series of reflections on its spiritual implications. 884 892 898 903 ministry Keeping Our Focus ¯ Stephen Doughty explores insights and practices from Christian spirituality which help us maintain a focused ministry amid today's many fracturing pressures. Homesteading: A Metaphor for Life Douglas C. Vest suggests homesteading as an image for life which combines movement and stability, journey and homemaking. Serving the Lost Sheep Gerard B. Cleator OP proposes some models of ministry as he reflects on his ministry to gays in Bolivia. In Malindi James Martin SJ relates his experience of a Kenyan town to reflections made by the famous Jesuit missionary Francis Xavier. 906 915 8O4 932 937 950 renewal Life in Abundance Patricia Barbernitz and Theodore K. Cassidy SM describe a spiritual renewal program for religious which is based on the process that guides Christian initiation. Towards Jerusalem: The Process of an Assembly David Coghlan SJ shares an experience of how a provincial assembly functions and then grounds the event in an organizational theory. departments Prisms Canonical Counsel: An Apostolic Exhortation to Religious: Redemptionis Donum Book Reviews Indexes to Volume 53 November-December 1994 803 prisms Recently in the city of St. Louis, Missouri, at the end of a rainy day the clouds on the west-ern horizon broke just enough to let the rays of a setting sun produce a brilliant and full rainbow. The rainbow lasted so long, the colors were so distinct, that local TV and newspaper journalists could not resist expressing their marvel. I was struck once again at how we humans are captivated by the phenomenon of light. If we want to celebrate a civic or social event, we light up the darkness of night with a dazzling array of fireworks. The beauty of a modern city is often measured by the lighting, sometimes hard and defining, at other times soft and mellow, which enhances its major buildings and mon-uments. The wonder of Christmas displays, whether sec-ular ones in store windows or religious ones in church and home, is generated by the twinkling of myriads of starlike light bulbs. We find a fascination with light, even if we are fortunate enough to live in a take-it-for-granted electric light world. Perhaps our fascination with light remains because we feel so easily oppressed by earth's darkness. In a win-ter season we endure with some dismay the shortness of daylight hours bracketed by both late-morning and early-afternoon darkness. In season and out, we suffer the dark burden of sickness and death among family and friends. Exposed to media coverage, we feel weighed down by the dark oppression of people's hatred, prejudice, torturing and killing of one another, whether it be in Bosnia or Rwanda or our own city. During the months of November and December, church tradition emphasizes two aspects of light shining 804 Review for Religious into the darkness of human experience. The sure coming of the reign of God shines out in the month of November, as we approach the end of Ordinary Time, through three distinctive feasts--~l Saints, All Souls, and Christ the King. All Souls, the commemoration of all the faithful departed, might seem at first sight to be a "dark" feast that sets the tone for this month of our remembering the dead. But the companion feastdays of All Saints and All Souls become twin lights beckoning all of us in the church on earth to struggle on in our graced efforts to let God's reign shine forth here and now. The feast of Christ the King suggests searchlight beams striding across nighttime clouds and presenting a preview glimpse of the incarnate Son's eschatological, joy as the Father brings "all things in the heavens and on earth into one under Christ's headship" (Ep 1:10). Our faith is stirred to shine through any present darkness: "We believe in the life of the world to, come." In the rainbow light of these feasts we are led again to /15rofess in word and in action the sureness of our faith's goal. Then we turn from the darkness that seems to obscure human life's purpose and direction to a darkness in which not despair and death but the beginnings of hope and life are hidden. December holds the dark tradition of centuries-long human searching and hoping portrayed in the season of Advent, which breaks forth into the pure shining beam over Jesus' birth, the cel-ebration of the nativity of our Lord. We proclaim that "a light has shone in our darkness." Celebratng Christmas we do not just remember a past event, but we enter anew into our own Christian responsibility to "shine like the stars in the sky while holding fast to the word of life" (Ph 2:15-16). As we celebrate the mystery of God's light and darkness in our liturgical year, the staff of Review for Religious prays that joy and peace--God's own gift in Christ lighten your life and witness to your faith now and into the new year. David L. Fleming SJ Nobember-December 1994 805 DORIS GOTTEMOELLER Befriending the Wind religious life Who has seen the wind? Neither I nor you: But when the leaves hang trembling The wind is passing through. Who has seen the wind? Neither you nor I: But when the trees bow down their heads The wind is passing by.' This whimsical lyric by Christina Rossetti reminds us how susceptible we are to the influence of unseen forces. The wind's traces may be gentle, as in the poet's vision, or fierce. At one moment wind soothes, shapes, and guides; at another it rips and tears. It rustles leaves, lifts kites, powers sails, and supports wings. It can also destroy homes, uproot trees, and down power lines. Invisible but not silent, wind whispers and sings and sobs and roars. Wind can be fickle or frightening; it can also be life-giv-ing and renewing. Anyone who has lived apostolic women's religious life in the United States in the last thirty years knows what it is to be buffeted and shaped by powerful but sometimes Doris Gottemoeller RSM, president of the Sisters of Mercy of the Americas, gave this presentation as president of the Leadership Conference of Women Religious (LCWR) at their national assembly in August 1994. The presentation was pub-lished in Origins 24, no. 14 (15 September 1994). Her address is 8300 Colesville Road #300; Silver Spring, Maryland 20910-3243. 806 Revie~ for Religious unseen forces from every side. Continuing the analogy, we could liken the pressures on us to winds from the four compass points. From the east came the expectations of the institutional church, whether Roman or American: conciliar documents, "Essential Elements," canonical requirements, diocesan policies and proce-dures. These influences helped to launch and validate our renewal. They also created tensions between our own insights and official mandates and interpretations. From the south came the winds of liberation theology. The bishops at Medellin and Puebla and our sisters missioned in Latin America sent messages of a new way of being with the poor, of doing theology, of being church. Our west winds were the forces of our own society and cul-ture. Enjoined by the Second Vatican Council to make our own "the joys and the hopes, the griefs and the anxieties of the people of this age," we adapted our lifestyles and ministries to new needs. At the same time we experienced and adapted to the revolutions in science, technology, communication, transportation, the polit-ical and social orders, popular culture and the media which char-acterized all of Western society. To the northern point on the compass we can assign the steadying influence of our own founding charisms and sound tra-ditions, newl)i researched and interpreted for contemporary life. From north, south, east, and west, then, the winds of change have carried us to this place and shaped our present reality. How can we describe that reality? Today's Reality In the decades after the Second Vatican Council the winds of change propelled us through some incredibly difficult terrain: misunderstandings without, polarizations within, loss of mem-bership, lack of resources, pastoral disappointments. Along the way we have acquired an unprecedented level of academic and professional preparation for ministry. But we sometimes confuse professional achievement with ministerial effectiveness. We have a spirituality cultivated through individual faith journeys. But we are less sure how to integrate it into a communal experience. We have highly developed skills in group participation, but less skill in calling forth and affirming in~lividual leadership. Overall, com-pared to twenty years ago, American women religious today are November-December 1994 807 Gottemoeller ¯ Befriending tbe Wind more grounded in charism, more self-aware as women, more appreciative of diversity, more aware of the interdependent causes of social ills, and as committed as ever to alleviating the suffering of the poor, the needy, and the vulnerable. Moreover, the processes of renewal have freed and empowered us. We have eliminated irrelevant and outmoded symbols and practices. We have grown into new theological, spiritual, educa-tional, psychological insights. So the moment has come to ask: What kind of future can we look forward to? The answer--our future--depends, as it always has, on the mysterious work of God's providence in our regard. But the future also depends, as it always has, on how we answer the depth questions. These are perennial questions which have to be answered in every time and place. The prospect that the upcoming synod may ask and answer these questions strikes fear in some. But there is no reason to fear. These are not questions that can be answered by a synod, or by assemblies or chapters or planning teams, no matter how moti-vated or sophisticated. The answers to these questions can only be born out of and lived within the hearts and lives of our members. Depth Questions There are only a small number of such depth questions, but in light of the theme of the 1994 LCWR meeting, charism and mission, I focus on two of them: the question of our ecclesial identity and of our mission in the postmodern world.-' The two questions are interrelated as being and action; identity is expressed in mission. Moreover, the four winds of change--messages from the institutional church, from liberation theologies, from our United States culture, and from our traditions--have given each question its distinctive form today. (I want to note that I am using the phrase apostolic religious life in an inclusive and nontechnical sense to distinguish our topic from contemplative religious life rather than from its monastic or evangelical forms.) Ecclesial Identity The question of ecclesial identity can be asked from two per-spectives: First, does women's apostolic religious life occupy an essential or unique place in the church? and second, is visible 808 Review for Religious membership and participation in the church critical to the iden-tity of women's apostolic religious life? How important are we to the church, and how important is membership in the church to us? The question of ecclesial identity seen from either perspective would have sounded absurd a few decades ago when the signs of our identification with the church were distinctive. Our dress, dwellings, lifestyles, and ministries signaled that we were a special and esteemed group in the church. The question of iden-tity had been answered along the same lines since the founding of most of our con-gregations. But one of the effects of renewal has been to lay open the question in our new context.3 First, let us examine it from the perspec-tive of our place in the church. History shows us that religious life began in the third century when disciples began to gather around the early desert solitaries. But most of our modern apostolic congregations arose after the Reformation, with the greatest number founded in the 18th and 19th centuries. Clearly, what has not always existed in the church need not always exist. Neither religious life in general nor apos-tolic religious life in the form in which we know it today is essen-tial to the constitution of the church. However, the Second Vatican Council affirmed that religious life is inseparable from the life and holiness of the ch. urch, an encomium which suggests a distinct identity.4 W-hat is that iden-tity? Generally, the Dogmatic Constitution on the Church defines us as laypersons in a specific canonical state. I say generally because in one passage it says that laity are "all the faithful except those in holy orders and those in the religious state," (31) thus sig-nalling a fundamental ambigu!ty: Are we laity or not? As we know, a key achievement of the Council was to transform our under-standing of church from that of a hierarchical institution, a per- We have grown into new theological, spiritual, educational, psychological insights. So the moment has come to ask: What kind of future can we look forward to ? November-December 1994 809 Gottemoeller ¯ Befriending the Wind fect society in which religious occupy a special "state of perfec-tion," into a People of God in which all members are equally called to a life of holiness. That ecclesial vision highlights bap-tismal consecration and the significance of the lay vocation; it is less clear in affirming any distinct contribution of religious life to the church. As the years have passed, this theoretical ambiguity has grown in the practical order. How many people really believe that reli-gious life is a gift to the whole Christian community, not just to the men and women who embrace it? What are the consequences of that gift in the lives of the hierarchy, the clergy, other laity, the poor and the marginated and those in need? What difference does the presence of apostolic women religious, as a specific group rather than as single individuals, make to the life of a parish, a diocese, or an institution? It is not enough for us to assert a dif-ference. How do we live and act in a way that is unique and dis-tinctive? It seems to me that the answer to the question of ecclesial identity is that, fundamentally, apostolic women religious are lay-women who have embraced and pub!icly committed themselves to a distinctive way of following Jesus Christ. Apostolic religious life is a way of life, a phrase which connotes a depth and breadth and intensity of commitment far beyond a lifestyle. Lifestyles can be taken up and abandoned by simply changing one's economic status, leisure activities, or diet.s By contrast, a way of life consists of a constellation of funda-mental life choices having an internal coherence and consistency. One has a way of life, defined by the choices one has made about relationship to God, to the Christian community, to sexuality, to possessions, to companions, to those in need. The way of life known as religious life is a radical response to the call of Jesus who says, "I am the way." By anal.ogy, the early church described itself as The Way, a commitment to following Christ to which every other choice is subordinated (Ac 9:2). Author Judith Merlde describes religious life as a categorical choice, that is, a choice that eliminates other choices. She notes, "Religious life involves more than social action, professional excellence, or holistic living. Rather, it is a life project built on a relationship" (pp. 8, 109). Religious life is a continual call to conversion. It is dynamic, as the fundamental choices deepen and mature and the consequences of those choices are played out in different circumstances. The total- 810 Review for Religious ity of these choices, lived with visible and passionate commit-ment, clearly distinguishes us from other laity in the church and offers a unique witness. I suggest that, in the processes of renewal, our identity has been weakened because we have not tended enough to the inter-nal consistency, the congruence, among the depth choides which define our way of life. Celibacy, prayer, community, mission should all interact and contribute to the fundamental unity at its core. For example, the witness of celibate community is a power-ful expression of ministry. Ministry engenders passion in prayer; prayer purifies the heart of attachment to material things; renunciation of material things brings us closer to the poor and the needy, and so forth. Is it accurate or helpful to describe our way of life as charis-matic? Yes and no. On the posi-tive side, this designation highlights the spontaneity, the diversity, the creativity, the gra-tuity of religious life. The Pauline passages on charism are eloquent and well-known. We must acknowledge, however, that they apply to all Christians. All--bishops, clerics, laity, religious-- are called and gifted in a variety of ways. Since the Council, how-ever, the term has been appropriated by religious to refer to the grace of founding a congregation, to its characteristic spirituality, to its mission, to the gifts and graces of individual members, and to religious life as a way of life. I suggest that the imprecision of the term has greatly diminished its usefulness. The distinctive-ness of each congregation might better be identified with its tra-dition or its deep story.6 Furthermore, the description of religious life as charismatic sometimes heightens the tension between insti-tutional/ hierarchical elements of the church and the charismatic in a way which is not helpful. The reality of the church is much more profound and complex than this simple dichotomy.7 In the processes of renewal, our identity has b~en weakened because we have not tended enough to the internal consistency, the congruence, among the depth choices which define our way of life. Noventber-December 1994 811 Gottemoeller ¯ Befriending the Wind Let me move on to the second aspect of the ecclesial identity issue: How significant is public membership and participation in the church to our identity as apostolic women religious? Those who have processed a dispensation for a sister who says that she is comfortable being a community member, but no longer feels at home in the Roman Catholic Chtirch, know what this issue is. Any who experience the tension among congregational members over including--or not including--a Eucharistic liturgy within a congregational celebration recognize another aspect of the issue. We struggle with the unthinkable: Is it possible to be a member of one's congregation and not a member of the church? If we go back into our congregational histories we recognize that our foremothers sought and prized public identification with the church. Some congregations experienced painful struggles when church officials threatened to withhold recognition that founders regarded as rightfully theirs. More recently, our per-severance through the process of approval of constitutions, despite requirements that were sometimes arbitrary, insensitive, or oppressive, testified that basically we know ourselves to be and want recognition as congregations within the Roman Catholic Church. This desire persists despite the growing pain caused by the transformation of our consciousness as women and our realization that the church itself institutionalizes sexism within and fails to denounce it without. How can we justify this continued commit-ment to public identification with the church, and what does it call us to? Our commitment rests on our knowledge that at baptism we were each born again into life in Christ and into that extension of Christ's presence and work throughout space and time known as the church. Within the church we are taught, nourished, for-given, reconciled. The church is not just a spiritual concept or an individual personal experience. It is a collection of human beings from every race and nation and condition, united by the one Spirit in a visible and public community of disciples. At religious profession we renewed our baptismal commit-ment and thus signaled that membership in 'the church is intrin-sic to the way of life we were choosing. The choice for a life in union with Christ is a choice for a life within Christ's church. The choice of membership in the church is part of that constel-lation of fundamental choices which define a way of life. 812 Review for Religious Sometimes this is not an easy place to be. We share member-ship with those who are flawed, confused, limited in many ways. In our more honest moments we recognize flaws and limitations in ourselves. Furthermore, within the church there is a differen-tiation of roles, responsibilities, and gifts. To paraphrase St. Paul, "Not all are apostles, prophets, teachers, workers of mighty deeds" (1 Co 12-13). But the greatest gift, the one that is the hallmark of a Christian and the criterion by which all else is judged is love. It is our love for Christ and for the community united in Christ which impels and sustains our commitment to membership. To allow ourselves to be alienated from the church is to surrender our birthright; it is to deprive ourselves of life-giving nourish-ment; it is to be exiled from our true home. Furthermore, public estrangement from the church deprives its other members of the witness of our love, our truth, and our fidelity. To summarize the first part of these reflections: Apostolic religious life is a distinct way of life within the Christian com-munity characterized by a complex of fundamental choices. Among these choices is the choice for explicit membership in the Catholic Church. Religious congregations, because they exist to facilitate and promote the way of life of their members, also have a public identity within the church. The Mission of Apostolic Religious Life Our second depth question is: ~What should be the mission of apostolic women's religious life today and in the future? Our world today is very different from that in which "our missions were first articulated. The immigrant poor of the 19th century have moved up the economic ladder. Many of our traditional works have become public responsibilities; the rest of the laity have expanded their role in ministry. Still the way of life we have espoused is radically for others. We have made a life-long commitment to mission within the context of our individual congregations. Therefore we need to reexamine and, if necessary, restate our mission for this new time and place. This is a work for each con-gregation, but I suggest that the mission apostolic women religious are called to today should be integral to our way of life, prophetic, global, and corporate. Mission as integral to a way of life. Each of our religious con-gregations was founded to express some facet of the church's mis- Noventber-December 1994 813 Gottemoeller * Befriending the Wind sion. Mission is at the heart of our self-understanding, an expres-sion of our identity. The choice to be "in mission" is part of that constellation of fundamental life choices which constitute our way of life. As self-evident as this seems, the identification of mis-sion with our way of life has been eroded from several sides. For example, David Nygren and Miriam Ukeritis in the Future of Religious Life Study describe the "parochial assimilations" of reli-gious life: Religious are regarded as interchangeable parish work-ers, without any significance attached to their identity as religious (p. 3 7). The sense of mission as integral to a way of life has also been weakened as a result of financial pressures. Sometimes a "job"--anything thatpays an adequate salary--seems like the only possible choice of work. The sense of mission is weakened from still another side when, in the absence of a strong commitment to prayer or community, an individual allows her world to be wholly defined by work. Professional ambition and workaholism can replace zeal for mission. As apostolic women' religious, our mission expresses our iden-tity as laity, as women, and as religious. I use laity here in contrast to the clerical vocation. It is true that many of our members are performing ministries which used to be the responsibility of priests. However, the fact that we are doing them demonstrates that they are expressiong of the baptismal vocation, not the priesdy vocation. Our congregations do not. have two classes of members, lay and clerical; we do not have hierarchy built into our way of life. Our radical equality as baptized Catholics is part o~f who we are within community and it makes us one with the overwhelming majority of the church's membership. Our identification with women and as women animates and shapes our' mission. With women because we have made ourselves present to other women in their hopes, fears, achievements, and struggles. We understand the needs of people for healthcare, hous-ing, education, economic justice, political representation, moral guidance, spiritual inspiration from a woman's perspective. As women because we bring to ministry our personal gifts of courage, compassion, sensitivity, honed through our own life experience. Finally, our identity as religious shapes our mission. Individual ministries are expressions of a congregational mission; they are shaped and focused by ~he congregation's tradition. But beyond that, our public identification with a distinctive way of life is itself a witness, a prophetic statement. 814 Review for Religious Mission as prophetic. To describe religious life as prophetic does not necessarily connote dramatic speeches and gestures, although some occasions do call for them. Rather, it signifies a transparency to the divine which is the fruit of a life focused on Jesus and which is the real meaning of prophecy--speaking of God. It is not a matter of individually prophetic persons, but of a way of life which, because it involves the deliberate, daily, and publicly identifiable following of Jesus, is prophetic by its nature.8 The notion of being publicly identifiable is a challenging one, given the absence of the former markers of public identity such as habit and proximity to a church and employment in a particular setting. It does not mean adopting these outward symbols again° Nor does it necessarily imply being recognized as a religious by every casual observer. It does not mean fading into anonymity. It means being recognizable to all who would see, who are inter-ested or who inquire. It requires a facility in drawing the gaze of the inquirer from ourselves to the Gospel which we proclaim and which animates us. Prophecy demands inculturation lest the word spoken fall on deaf ears. It leads to diverse expressions of religious life as the word is adapted to differing circumstances. Prophecy requires engagement in the public issues of the day if the Gospel is to speak to contemporary human needs. Prophecy requires that we hold our sponsored institutions accountable for the clarity of their Gospel witness. Mission as global. A prophetic mission today will also be global in its perspective and outreach. We know from personal experi-ence and observation how the poverty and suffering in one part of the world have their causes in decisions made in another part, and how the elites of the world conspire to enhance their own positions at the expense of the poor and marginalized. We kn6w that greed, lust for power, racial and ethnic animosity, and rape of the earth and its resources know no boundaries. Women and men religious constitute a worldwide network of communication and potential response to human suffering and exploitation. Many of our congregations transcend national borders. Others have mem-bers missioned in some of the remotest corners of the globe. Furthermore, we have organizational ties with religious through-out the world through the LCWR conference and through the International Union of Superiors General. November-December 1994 815 Gottemoeller ¯ Befriending the Wind The twofold test of whether a congregational mission is more than rhetoric is how effectively it shapes each member's choices and how much it contributes to the public perception of the congregation. What is sometimes lacking is an appreciation of the valuable resource we have in our information about realities around the world and creativity in making effective use of the information. As individual congregations and as a Conference we have responded to new needs and specific crises in Eastern Europe, Liberia, Somalia, Central America, Haiti, Rwanda and many other places. Can we enlarge our commitment to information sharing, analysis, and coordinated action on behalf of a truly world church? Even if the mission of one's congregation is focused on a par-ticular local church or geographic region, this potential and impera-tive for global outreach exists through the Leadership Conference as well as through relationships with other congregations. Mission as corporate. Perhaps the most challenging dimension of future mission will be its corporate character. In the FORUS study Nygren and Ukeritis claim that many individual religious and groups have relinquished the power of corporate witness for a variety of individual commitments in effective but unconnected ministerial positions. "The emphasis on indi-vidual ministry, or, at times, simply procuring a position, has eclipsed the symbolism of, and statement previously made by, corporate commitments" (p. 35). The situation of individual min-istries is not easily reversed, even if it should be. There are only two ways to do so: Either everyone is employed within the same institutional ministry or everyone is committed to the same type of service such as ministry to persons with AIDS or to street chil-dren. The first solution is possible only where the congregation controls the institution. The latter solution assumes that the type of social problem being addressed will always exist to the same degree of need. Neither solution takes into account the differing talents, energies, professional expertise of the members. 816 Review for Religious A new way to think about corporate mission is needed, one which recognizes the changing social realities, engages and focuses the energies of the members, and expresses the public identity of the congregation. It is a corporate mission that is needed, not necessarily corporate ministries. The twofold test of whether a congregational mission is more than rhetoric is how effectively it shapes each member's choices and how much it contributes to the public perception of the congregation. Concluding Reflections The characteristics of mission outlined here--integral to the way of life of apostolic women religious, prophetic, global, and corporate--will be nuanced by the tradition and fresh inspiration of each congregation. Who are we? What is our hearts' desire? How will we spend our talents and energies? Our ability to answer these depth questions about identity and mission with clarity and conviction has implications for new members, for associates, for affiliates. They deserve to know what we are asking them to invest in and to help shape for the future. The questions are our questions. They belong to us before they belong to church officials or synod participants. It is time to speak and live our truth without compromise. There is a growing temptation among religious today to believe that our choices are limited. We feel constrained by age, by diminishing numbers, by finances, by professional education, by ecclesial expectations to carry on as we are, without really encountering the depth issues. Let us take a lesson from the suc-cessful sailor who makes a friend of the wind. Buffeted by contrary breezes, he chooses a tack and sets the sails. With one eye on the compass, the sailor strains forward toward the distant shore. Despite the winds buffeting us, we too can set our direction. Our compass is Christ; our sails are woven of faith and hope, courage and love. We can face only forward. Renewal has often invited us to look backward toward the great persons and events of our past. Now it is time to look forward, to the new leaders and cre-ative deeds in our future. There was no golden age of religious life. There were only women and men, human as we are, who loved God, cared for persons in need, and dared to dream. We are as human, as flawed and gifted as they were, and still in touch with the dream. November-December 1994 817 Gottemoeller ¯ Befriending tbe Wind We began by reflecting on the four winds of change which have brought us to this place. Let us end by invoking the wind that comes from another direction, the breath of the Spirit which blows where it wills. S6metimes a zepher, sometimes a mighty gale--God's Spirit can nudge our timid choices, strengthen our frail resolve, reverse any misdirected course. Before he left us, Jesus promised the apostles that they would receive power when the Holy Spirit would come upon them, and they would be his witnesses to the ends of the earth (Ac 1:8). Later, when their time was fulfilled, they were all in one place together. "And suddenly there came from the sky a noise like a strong driving wind, and it filled the entire house in which they were., and they were filled with the Holy Spirit and began to speak . . . the Spirit enabled them to proclaim" (Ac 2:2-4). Now it is our time. Spirit of God, fill us and send us forth with the power and passion of your Word! Notes ~ R.W. Crump, ed. The Complete Poems of Cbr#tina Rossetti (Baton Rouge: Louisiana State University, 1986), p. 42. z Joan Chittister OSB names ten critical questions which deal with "the very existence of religious life, its relationship to the church, its present character, its purpose, its spirituality and its energy" in the National Catholic Reportel; 18 February 1994. 3 The significance of this question was highlighted by David Nygren CM and Miriam D. Ukeritis CSJ in the Religious Life Fntnres Project: Executive Summary (Chicago: University Center for Applied Social Research, 1992), p. 36: "The most compelling result of the FORUS study indicates that a significant percentage of religious no longer understand their role and function in the church. This lack of role clarity can result in lowered self-confidence, a sense of futility, greater propensity to leave religious life, and significant anxiety. The younger religious experience the least clarity, and among them, women religious experience less clarity than their male counterparts . For both women and men religious, Vatican II substantially reinforced the role of laity in the church but did not clarify for religious the unique contribution of their vocation." 4 Dogmatic Constitution on the Church, no. 44. s Judith A. Merkle contrasts "life-style enclaves" with communities in Committed by Choice (Collegeville, Minnesota: Liturgical Press, 1992), p. 21. In the former, persons share some aspects of their essentially private lives; in the latter, they share their deeper meaning system or commit-ment. On the contrast between way of life and lifestyle see also David L. Fleming SJ, in Religious Life: Rebirth Through Conversion, ed. Gerald A. Arbuckle SM, and David L. Fleming SJ (New York: Mba House, 1990), pp. 23 and 33. 818 Review for Religious 6 Tradition is appropriate because it connotes both preservation and development, content and process. Bernard J. Lee SM suggests "deep story," a category of interpretation that comes out of structuralism, as a method for interpreting group identity in "A Socio-Historical Theology of Charism, "Review for Religious 48, no. 1 (January-February 1989): 124-135. 7 For helpful distinctions between biblical, theological, and socio-logical uses of charism see Christian Duquoc, Casino Floristan, et al., Cbarisms in the Church (New York: Seabury Press, 1978). 8 Elizabeth A. Johnson observes ". a new combination of ancient elements is beginning to define the essential character of religious life. The emerging understanding of this life is primarily that of persons and communities called to prophetic ministry embedded in a contemplative relationship to God." Review for Religious 53, no. 1 (January-February 1994): 12. Thirty Days Bruised beauty, sleep-starved struggle to be the Handmaid of the Lord. Shot silvered silken strands-- gentle kiss of your hair within my hands. And all this only a vague shadow of inner glory: outward reflection of your hidden mysterious love story. Chris Mannion FMS In September 1994 the Rwandan government confirmed the death of British Marist Brother Chris Mannion, a member of the Marist general council in Rome. He was reportedly killed by members of the Rwandan Patriotic Front while on official visitation. He had written the poem during a recent thirty-day retreat and had hoped our readers "might identify with its images and sentiments," as Brother Sefin Sammon, vicar general, wrote in his cover letter. R.I.P. November-December 1994 819 WILLIAM E HOGAN Recapturing the Sense of Mystery with a particular dominant theme that integrates different aspects of religious life. Whether or not it is stated by the authors, these works are an attempt to present a theology of religious life from a practical point of view. Such presentations offer serious reflec-tion, even though it is not feasible to champion one theological approach that will effectively embrace all religious institutes, given the uniqueness of each group from its founding charism and its particular evolution in history. Authors use a variety of starting points in their works, for example, mission, discipleship, service, justice and peace, the prophetic, the charismatic, and something could be said in favor of any of the theses or integrating themes. One can readily nod in agreement with almost every approach as it unfolds, unless the author seems to push the fundamental premise too much or dis-counts some aspect involving a conviction important to the reader. Much richness has been gained from the various presentations; insigh(s that had disappeared with the passage of time have been brought to our attention once more. To some extent one could speak of an intellectual explosion of ideas and a clearer under-standing of consecrated life since Vatican II, such that ~a person should be able to approach commitment to it more intelligently. But most gains include some loss. In this instance, the loss fac- William E Hogan CSC continues to serve in the general administration of the Congregation of the Holy Cross. His address is Casa Generalizia; Via Framura, 85; 00168 Ro~ne, Italy. 820 Review for Religious tor concerns the aspect of mystery--that which cannot be known but only experienced. The more we analyze religious life, the more we expose ourselves to the danger of taking the mystery out of the mystery of religious life or at least of losing a sense of the dimension of the mysterious. To have as many insights as possible into consecrated life is of great worth, if one is to respond to its demands and be faithful to a call. Yet over and above all the human knowledge we receive, the way God is present in rela-tionships and in the corporate journey of a group under the leadership of God when the members are serious about liv-ifig out their faith deeply is inexplicable. The particular experience of the sacred in the historical development of a community defies human understanding and categoriza-tion and is often realized only in retrospect. Every person's life experi-ence is a mystery. The people with whom we share our lives, those with whom our lives intersect, the events we expe-rience- these and other factors have a special effect that we can-not always grasp or name. Frequently through sufficient analysis we can understand some of the reasons why a life has taken a par-ticular development; but we are also confronted by many facets that cannot be fully comprehended and can, in a faith context, be attributed only to Divine Providence (or where there is no faith vision, to chance). Experience always involves an aspect of mystery. Where that experience includes God and a call of God, there will be a sense of the mystery, a living with a consciousness and conviction of mystery (the grace of the event). As Jesus is mystery, the church is mystery. Life in Christ is mystery; so too is consecrated life mystery because of the presences of God beck-oning us into ever deepening relationships. To lose or diminish a sense of the mystery opens one to the possibility of becoming deprived of some facets of a faith approach Life in Christ is mystery; so too is consecrated life mystery because of the presences of God beckoning us into ever deepening relationships. November-December 1994 821 Hogan ¯ Recapturing the Sense of Mystery to religious life, especially placing one's security in the Lord who leads us through some unknown paths on the pilgrimage of faith. Important as it is to analyze religious life and to act in accor-dance with the resulting knowledge, there is danger in too much intellectual analysis because of the tendency to fit what we discover into already established categories, thereby losing some of the uniqueness. The transcendent element eludes classification, and the dimension of transcendence is at the heart of consecrated life. Where a sense of mystery is weak, faith will be weak, and one would have reason to question the vitality of the faith journey. Our times seem to be overly characterized by a belief only in the evident, in what is verifiable. Faith ends up by being reduced to a purely human act--a cold, technical type of faith that certainly does not energize. Such an approach to faith would be death-dealing instead of life-giving for religious life. A person would not be moved toward ongoing conversion, entering more pro-foundly into the mystery of Christ wherever he would lead by the power of the Spirit. St. Paul speaks often of maturing in Christ and growing into the fullness of Christ. This message would fall on deaf ears if the faith were primarily human and the mindset one of wanting to know all that is entailed. Transcending self and transformation in Christ is not an intel-lectual process, even though knowledge is involved. Conversion occurs only with willingness to embrace the mystery. We can find ourselves living out and acting on insights concerning religious life without experiencing the life in depth, a sort of textbook approach to living without entering as a committed disciple into the unfold-ing of the adventure of following Christ. Life becomes mere for-mality and is not centered on Christ. Though the knowledge about Christ and mission may be great, Christ will not be expe-rienced; nor will there be transformation of the self into the mind and heart of Christ, nor a real passion for mission as it touches all of life's moments. There may be much activity in the name of the Lord, but it may be more professional work than ministry. Theory will have supplanted life in Christ. Unfortunately this has been the experience of some of us, something of which we remain unaware until the Lord jolts us in one way or another and we grasp the emptiness of what we have been living: an intellectualizing and a shallowness in living, at least in part because of not being pos-sessed of the awesomeness of the mystery of Christ. But our God never gives up on us and continues to call us to let God move us 822 Review for Religious to real faith in the person and mystery of Christ and to center all on Christ. In consecrated life the commitment is to the Lord and his people, not to the life in itself as an end, and not to our under-standing of the life as such. The constitutions, customs, tradi-tions, study of the elements of religious life--all have their place in helping us grasp the meaning of the life, its limits and basic norms. The commitment is made in accordance with them. Yet our pledge of self is to the Divine Persons and all the mystery therein embraced. We vow to God, not to ideas or ideals and do so in a spirit of relating to the Trinity of Persons. What is entailed in the relating cannot be spelled out or even understood, if there is a willingness to try to surrender the self to God with an openness to uncon-ditional following the divine leadership on pilgrimage. Without a sense of mys-tery we can unconsciously stop short at the juridical aspects of the vows and com-munity without meeting the God of the vows and com-munity. This happens when means are confused with the end and give rise to distortions of what the means were meant to bring about in fostering the relation with God. Recent history bears witness to this. We can define and program religious life too tightly in its many facets; mystery requires some flexibility and openness to where the Lord wants to take us and to be for his people. Our security must be in the Lord and not in knowledge, insights, research, history--and not even in the elements of the consecrated life of the institute as such. The challenge of living in Christ is to put one's trust in the Lord and to experience the mys-tery with its incomprehensibility. A leap of faith is required beyond the theory of religious life and witness. The leap of faith must be We can define and program religious life too tightly in its many facets; mystery requires some flexibility and openness to where the Lord wants to take us and to be for his people. November-December 1994 823 Hoga.n . ¯ . Recapturing the Sense of My_ste. ry made over and over again as the surprises of journeying together into the mystery of Christ keep coming along. All too frequently we do not continue to make the leaps of faith and move forward into the mystery of life in Christ. Despite the many changes that have been made, too many of us still live in a programmed way that lacks a dynamic faith response. There are still individual and community barriers between ourselves and the Christ we declare to follow in discipleship. Past formation emphasized particular patterns of response (and even non-response at times), and today we still experience the effects of that approach. Are religious being formed today to fos~ ter the sense of the mystery present in religious life and a spirit of adventure with and in Christ? History reveals that when new forms of religious life were developing, the times were charac-terized by an enthusiasm about the spirit of mystery present when what was known and accepted up hntil that time gave place to a new approach. It is only those brave leaps of faith by the power of the Spirit that broadened the charisms of consecrated life to enrich the people of God with those special gifts of the Spirit. Something of the same is occurring today in the blossoming of many new forms of Christian community. Yet we might well ask whether it is just to new groups that the Spirit of God is speak-ing today, ls there not an invitation being extended to all to recap-ture the sense of mystery with its many paradoxes? The rational/practical side of us may not like the ambiguity and cloudiness of mystery; there is a preference for clear defini-tions and limits. But the faith/believer side should, in openness to God, go beyond the known to plunge more deeply into the obscurity of the mystery aspect of experiencing and sharing life in Christ to the fullest. "1" In Memoriam "1" Mary Margaret Johanning SSND died of cancer in Jefferson City, Missouri, on 1 October 1994. Sister Mary Margaret, general superior of the School Sisters of Notre Dame from 1977 to 1987 and from 1989 chancellor of the Jefferson City diocese, was a founding member of our advisory board. Please remember her in your prayers. 824 Review for Religious MARGARET ANN JACKSON A Reflection on Living Between the Times g~'~g'~ etween the Times: Religious Life and the Postmodern ,tg-~ Experience of God," (Review for Religious, January- February 1994) by Elizabeth Johnson rang true within me. What is more, it gave me a new way to interpret and understand my own three-year experience of working with homeless families in the Missouri Hotel, a large shelter in Springfield, Missouri. Johnson rightly says: "Contemplation is a way of seeing that leads to union. It arises from an experience of connection with the sacred at the very core of life . As a result, a certain intuition arises by which one begins to know and love the world as God does" (p. 6). The Experience of Homeless Families Homeless families find themselves stripped down to the very core of life, struggling to pro, vide the basics for themselves. With few exceptions, artifice and hypocrisy are not present. When fam-ilies are forced to resort to living in a shelter, they rarely play the game of trying to convince others that this is a desirable option. Having used all the ordinary supports of their life, they are reduced to living with strangers. They have arrived at our shelter because of problems, whether one or many, but typically there are many. Margaret Ann Jackson FSM serves as the family and children coordinator in the Missouri Hotel, a homeless shelter in Springfield, Missouri, Her address is 3177 East Linwood Drive; Springfield, Missouri 65804. Nove~nber-December 1994 825 Jackson ¯ A Reflection on Living Between the Times Often it takes time for a family's deeper problems to come to the surface. The hopelessness may have its origin in chemical dependency, mental illness, or a childhood full of physical and/or sexual abuse. Some of the parents have simply never known real stability, and their children find the shelter to be one of the bet-ter places they have lived. Our shelter networks with a variety of resources aimed at dealing with these problems, often with suc-cessful outcomes. But it is all too common to find that federal or state money for this or that purpose has run out, or some do not quite fit the eligibility criteria for the resources they desperately need. As Johnson's article put it, "naming what is unjust" then becomes easy and obvious. It likewise leads one to become an advocate who evaluates proposed legislation critically from the viewpoint of the poor. Actually, those working with the poor can become more angry than the poor themselves at the upside-down values and priorities of our so-called progressive nation. When resources are available, it is equally frustrating to dis-cover that someone is not yet ready to seek or accept help for the underlying cause of their difficulties. This is perhaps the core poverty of being human. The wall of denial may have slipped far enough for the person to admit that the problem exists, but it is still too threatening to tackle or even let others begin the pro-cess. The homeless are not alone in this experience; in fact, they are just like the rest of us in this regard. This experience of entering into the problems and frustra-tions of homeless people is further intensified when it is the chil-dren who urgently need the help that is not welcome. At times this can be an excruciating experience of powerlessness. The cross is certainly present, both in me and in them, when I am powerless to give what they do not want to receive, and it seems certain that their lives will continue on an unmanageable and chaotic path. Those who suffer the most are not the parents making these decisions, but the children who have no choice of their own to make. As a professional, I know that I must not identify too closely with my clients in feeling their pain, but neither do I want to become immune and uncaring. Prayer and Contemplation as Response As a woman, as a religious, as a child of God, I must bring all this to prayer. I complain to God. More often I just sit there with 826 Review for Religious it and with God. There have been times when it has entered into and become an integral part of a deeper prayer experience. Sharing the concerns of homeless families does induce and influence con-templation, but that is an oversimplification. This kind of ministry can too easily consume all time and energy, with little of either left for contemplation. Carving out prayer time, even reflective time, is a constant struggle. In the same vein, burnout can be just around the cor-ner, along with the temptation to become a codependent, overly help-ful savior who has all the answers. A variety of human ways to counter burnout and codependency are avail-able, useful, and necessary, but even when they have gratefully become a part of one's life, they simply cannot reach as deeply as prayer and con-templation. When one is continually faced with different forms of pow-erlessness, eventually it dawns that only God can deal with it, and the more a person becomes one with God, the more one can become the presence of God to others plunged in these human situations. Some would assume that min-istry in such surroundings would be unendingly sad and depressing. I do not find it so. It is hectic and stress-ful, yes, but also rewarding. All is not hopeless, and many families make progress, move out, and sometimes return to tell us how grateful they are for the help they found with us. These success stories keep us going, but for me, it is more often when homeless fami-lies are at their lowest point that I find myself most awed and inspired. I interview the families soon after they move into the shelter, and I frequently find myself touched by their obvious sin-cerity and goodwill. When I hear what they have been through, the obstacles they have met with, and the few resources available, I doubt that I would have done as well when faced with the same When one is continually faced with different forms of powerlessness, eventually it dawns that only God can deal with it, and the more a person becomes one with God, the more one can become the presence of God to others plunged in these human situations. November-December 1994 827 Jackson ¯ A Reflection on Living Between the Times challenges. Every now and then I have a clear sense of the Holy coming through to me as they explain their predicament and their hopes and fears. It is an unmistakable flash of Goodness. Occasionally I tell them that it is a privilege to be part of their lives because this is truly a special time, even though it may not seem so to them. I do not have the boldness to say to them that it is a sacred time, but I believe that it is. Learning from the Homeless My experiences with homeless families have taught me a great deal. While what I have learned is on a personal level, I believe that it can also teach us about religious life "between the times." Thus far, I have learned two truths. First: The quality of one's presence means more than specific activ-ities. The poor are hungry for understanding and encouragement. It does not take them long to figure out whether someone is with them or against them. If they know a person truly cares about them, they will forgive all kinds of mistakes, including impatience and forgetfulness and grouchiness. They free me to be human just like them. And they somehow receive what they need, even when I do not know what it is I am giving. A mildly retarded young man taught me about this one day. He was grieving over his recently deceased mother, even though she was an alcoholic who often abused him. He was very upset, and it seemed to me that it would be helpful for him to verbalize his feelings about his mother. So I took him to a quiet prayer room, and in the context of a rather vague prayer invited him to. close his eyes, remember his mother and talk to her. Then I sat there holding his hand, watching his face wrinkle. Evidently some-thing was going on, but I did not know what. I wondered whether I should say something. Fortunately, I kept quiet. Then he opened his eyes and said: "She came. She came and told me everything will be OK." He hugged me and then left the room transformed into his usual cheerful self. There was also the family who stayed in our shelter while trying to learn how to better cope with two sons with attention deficit/hyperactivity disorder and a teenage daughter who had a~ttempted suicide. Eventually they got on their feet financially, moved out and seemed to be doing fairly well. Then one day the mother showed up to tell me that her husband had gone to inpa- 828 Review for Religious tient treatment for alcoholism, a problem which he had success-fully hidden from our staff. She asked for my help in explaining her predicament to the food pantry which had helped her in the past, for she feared that they would not understand that their needs had changed now that his paycheck would be missing for a month. She said: "I came to you because you never judged me." Moving past the apostolic era of religious life does not mean there is nothing left to do. Instead the emphasis is on how we do whatever we do, how we are brother and sister to one another. Brother and sister are not titles of honor that situate us at a level in society. Instead they become true relational realities. Second: Having nothing is not that bad. There is quite a differ-ence between a newly poor and homeless family and one that has been that way for some. time. The new ones are tense and fearful about being in a shelter for the first time. At some point they nervously tell me that they have only ten or twenty dollars left, and they just do not know what they will do when it is all gone. The ones who have been poor and/or homeless for much of their lives are calm and relaxed compared to the new ones. These are the survivors. They know how to work the system to get the basics they need from complex bureaucratic agencies that are not par-ticularly "user friendly." They often do not have two dimes to rub together, but it is no big deal, because they know how to get by on nothing. They ask for what they need, readily share with others reduced to nothing, and more or less roll with the punches that life gives them. I suspect that most religious congregations are very much like the first group, the newly homeless. Because we have become so used to being solidly middle class, we can find ourselves in a I suspect that most religious congregations are very much like the first group, the newly homeless. Perhaps we need to reflect upon what it was that formerly gave us a sense of security and why we now feel threatened. November-Deconber 1994 829 Jackson ¯ A Reflection on Living Between the Times demoralized, even frantic state of mind. We nervously count up our members, especially the dwindling active ones and the few new vocations. And we wonder what will happen to us, what threatening snowballing effect may yet lie in store for us. We do not know how to handle being reduced to nothing. Perhaps we need to reflect upon what it was that formerly gave us a sense of security and why we now feel threatened. Can we learn from the second group, the homeless who are survivors? Can we let go of our anxious defenses and accept the poverty that is becoming part of our lives? I have not yet made that transition, but I do have hope that ~eventually we as religious will find that it is no big deal, because we will have learned how to get by on nothing, just like our foundresses and founders did. They asked for what they needed; they readily shared with oth-ers reduced to nothing, and they more or less rolled with the punches that life gave them. They were happy and holy people who trusted in God to provide while they were busy answering the Lord's call as they heard it in the lives of the poor around them. And God did indeed provide. I think of my own foundress, Mother Odilia Berger who arrived in St. Louis with four companions and five dollars. They immediately began caring for smallpox and cholera victims. A few years later she sent thirteen of her small band of thirty-one sisters to other cities to care for victims of yellow fever. Five contracted the illness and never returned; undaunted, she continued. The Changing Idea of God Elizabeth Johnson does get to the heart of the matter when she asks how our idea of God is changing. While I cannot speak for religious life as a whole, my own idea of God has changed considerably throughout my life and continues to be influenced by my experiences. For some time now the image of God or Jesus as King has not appealed to me. I am not even sure what glorious means when applied to God. I can relate a glorious sunset to the glory of God, whatever that glory may be. But much that is con-sidered glorious and impressive in our American culture is little more than a glitzy sham quite unconnected to God. The idea of an omnipotent war-making God is the opposite of my experience. Our God is a God of conversion and transformation, but not by force and violence. The Berlin Wall was kept in place by force 830 Review for Religious and violence, but now it is gone. Why? Because only when peo-ple change does real change happen. The ethnic struggles in the former Soviet Union and the former Yugoslavia show us clearly that military force was a fleeting kind of power that made no sig-nificant change at all, for it did not reach people's hearts. I have seen the negative power of a lack of love. I have seen individuals who will probably be able to function at only a min-imum level the rest of their lives because of the physical and sex-ual abuse that surrounded them in their formative years. "Love one another" is powerful indeed. If I could wave a magic wand and make one change worldwide, I would choose to eradicate abuse and its terrible aftermath, for it would surely transform the entire world. For me, God is the Compassionate One who is always with us in all our difficulties. This God lets us learn from the conse-quences of our actions, which is both the hardest and the surest way of learning. This God is the Patient One who waits and waits until we are ready. Were we to "play God," we would operate quite the opposite, for we would push and force things along, ready or not. God is the Mysterious One who understands all that happens and seldom shares the final answer we want to know. God works with whatever is happening in order to draw good from it, good that often seems to lie beyond our horizon. God is definitely not like the television dramas that are resolved with a thrilling climax in the last ten minutes of a sixty-minute show. I yearn to become one with this God, for then "a certain intuition arises by which one begins to know and love the world as God does." Noventber-December 1994 831 charism BETTY ANN MCNEIL Motherhood-- Elizabeth Seton's Prism of Faith Bishop Simon Brut4 SS cited devotion to the Blessed Virgin as one of the halhnarks of Elizabeth Seton's spiri-tuality. 1 As one biographer observers, "It was the bond of motherhood that helped Elizabeth comprehend the coln-passion of Mary [and] her role as co-redemptrix, even before it had been taught to her" (Dirvin 8). Inherently open to newness, "motherhood involves a special com-munion with the mystery of life."-' Who was this woman who professed that she "would gladly make every sacri-fice., consistent with my first and inseparable obligations as a mother?''3 Wife and Mother--Steps to Sanctity Born an Episcopalian in New York, Elizabeth Ann Bayley (1774-182 i) married William Magee Seton (1768- 1803) in 1794. Their marriage was blessed with three daughters (Annina, Rebecca, and Catherine Josephine) and two sons (William and Richard). Healthy, happy, and enjoying the comforts of social status and prosperity, the young family soon encountered bankruptcy because of Betty Ann McNeil DC holds a Master of Social VVork degree from Virginia Co~mnonwealth University and has served in var-ious social worl~ roles in Virginia, Maryland, and the District of Columbia. Currently involved in fund development for the Emxnitsburg province of the Daughters of Charity, she may be reached at Saint Joseph's Provincial House; Emmitsburg, Maryland 21727-9297. 832 Review for Religious financial reversals in their business. When Wil!jam became ill with tuberculosis, he and Elizabeth and their eldest daughter Annina embarked on a sea voyage in a desperate attempt to regain his health. Upon arrival at the Italian Rivera, the family was quar-antined in a damp, dark lazaretto which was but a dramatic pref-ace to Elizabeth's widowhood at the age of twenty-nine. The Filicchi family, William's business associates, befriended Elizabeth and extended gracious hospitality to the young American widow and her daughter. During their stay in Leghorn the Setons learned about Roman Catholicism from the Filicchis. After return-ing to the United States, Elizabeth converted to Catholicism (1805), struggled unsuccessfully to support her family in New York, and then moved to Maryland (1808) at the invitation of Reverend William Dubourg SS, to begin a school in Baltimore. Through the generosity of a benefactor, the school relocated (1809) to rural Emmitsburg where the Sisters of Charity, the first religious institute founded in the United States, was established. For her sisters Mother Seton adapted the Common Rules of the Daughters of Charity developed by Saint Vincent de Paul (1581- 1660) and Saint Louise de Marillac (1591-1660). Elizabeth championed the cause of justice and charity in health care, social works, and education, especially for women. Like Our Lady, Elizabeth became a model of faith and commit-ment as wife and mother, and her maternal journey through the joys and sorrows of life led her into deeper discipleship with Jesus Christ.4 Canonized in 1975, Elizabeth Ann Seton became the first native-born American declared a saint by the Roman Catholic Church. From Daughtei" to Mother Elizabeth craved mothering herself as a child but truly became the "mother of many daughters''5 as the religious foundress called Mother Seton. She herself acknbwledged that "the bonds of nature and grace all twined together. The parent offers the child, the child the parent, and both are united in the source of their being, and rest together in redeeming love" (Dirvin, 75). If Saint Elizabeth Ann Seton were to describe her relationship with Mary, the Mother of God, she would do so in the first per-son using her own words. Her account might be based on the events and reflections that she herself recorded in her numerous letters November-December 1994 833 McNeil * Motherhood and journal entries. Elizabeth would convey her own powerful feelings as she retold her inspiring story about the challenges and opportunities she encountered in Italy, New York and Maryland. The narrative style of this article now changes to first per-son, using quotations from Seton's letters and other writings woven with words of my own creation. By this process I hope to describe her prism of faith from her own experience of mother-hood and how that drew her to Mary. The resulting bonds united these maternal hearts and generated a wellspring of Marian devo-tion for Elizabeth.6 Heartache in Italy . One of my dearest remembrances is feeling called to "full confidence in God" when the "Ave Maria bells [rang] as we entered the port of Leghorn while the sun was setting." As an Episcopalian I came to know Miriam of Nazareth through read-ing my Bible. Later in life she played an important role in my own journey of faith, and I referred to her as "the first Sister of Charity on earth." I endured piercing pain and heartache in Italy. Having five children myself, I felt a special closeness to the joys and sorrows of Mary's maternal heart. After my husband's tragic illness and death in Italy, my cross seemed so heavy. While I was staying in the Filicchi's home,7 "I looked up to the blessed Virgin appealing to her that as the Mother of God, she must pity me, and obtain from him that blessed faith of these happy souls [the Filicchi fam-ily] around me. I then noticed a small prayer book open on the table and . . . my eye . . . fell on Saint Bernard's prayer to the Blessed Virgin Mary--How earnestly I said., that Memorare." Acknowledging my pent-up grief, I soon confided rather poignantly to my "soul-sister" Rebecca Seton8 that: God would stirely refuse nothing to his mother. [and] that I felt really I had a mother [now] which you know my fool-ish heart laments to have lost in early days--from the first remembrance of infancy I have looked in all the plays of childhood and wildness of youth to the clouds for my mother, and at that moment it seemed as if I had found more than her, ~ven in tenderness and pity of a Mother-- so I cried myself to sleep on her heart. The Filicchi family introduced Annina9 and me to their 834 Review for Religious beloved Catholic faith. In Florence we visited the lovely Church of the Annunziata where I experienced a deep sense of peace, despite my grieving heart. "I sank to my knees in the first place I found vacant, and shed a torrent of tears . " In the church of San Lorenzo by the Medici chapels, my heart simply burst. "A sensation of delight struck me so forcibly that as I approached the great altar. I prayed 'My soul doth magnify the Lord, my spirit rejoices in God my savior.' These words., came in my mind with a fervor which absorbed every other feeling." Later at the church of Santa Maria Novella the large painting of the Descent from the Cross "engaged my whole soul. Mary at the foot of it expressed well that the iron had entered into her--and the shades of death over her agonized countenance so strongly contrasted the heavenly peace of the dear Redeemer's that it seem[ed] as if his pains had fallen on her--How hard it was to leave that picture." For hours after I left it, ". I shut my eyes and recall[ed] it in imagination." At the Shrine of Our Lady of Grace in Montenero, I reflected that "I am a mother, so the mother's thought came also. How was my God a little babe in the first stage of his mortal existence in Mary?" Since she was the mother of Jesus, I intuitively felt her maternal solicitude for nay bereaved situation. That thought drew me into deeper relationship with her who was "always, every-where, in every moment, day and night, conscious [that] she was his mother." Discernment in New York When I returned to New York on 4June 18041 was discern-ing my future--how could I provide for my darling children? I yearned for Jesus in the Eucharist and felt drawn to Mary, his mother. My Episcopal communion did not condone Marian devo-tion, and I wondered how I could believe that the "prayers and litanies addressed to the Blessed Lady were acceptable to God." I was earnestly searching for the true faith. I was an "uncertain soul" and hesitated to teach my children the Hail Mary in our Protestant milieu. I still fondly recall that August evening in 1804 when Annina coaxed me to lead "our first Hail Mary in our little closet." I was saying night prayers with the children "when Nina said, 'Oh, Ma, let us say Hail Mary.' 'Do, Ma,' said Willy. And the Hail Mary we all said with little November-December 1994 835 McNeil ¯ Motherhood Bec looking into my face to catch the words she could not pro-nounce, but in a manner which would have made all laugh if Mother's tears had not fixed their attention." "I asked my Saviour why should we not say it [the Hail Mary], if anyone is in heaven his mother must be there . . . so I begged Mary our mother with the confidence and tenderness of her child to pity us and guide us to the true faith, if we were not in it, and if we were, to obtain peace for my poor soul, that I [might] be a good mother to my poor darlings . So I kissed [Mary's] picture that [Amabilia] gave me, and begged her to be a mother to us. I saw faith [as] a gift of God to be diligently sought and earnestly desired. So I prayed to Mary to help me. I begged. God to look in my soul and see how gladly I would., joyfully show [his mother] every expression of reverence., if I could do it with that freedom of soul which flowed from the knowledge of his will." After my decision to become a Catholic,1° my doubts were replaced by an abiding love of the true church and devotion to the Blessed Mother. I was easily moved, and so I expressed my reli-gious sentiments warmly and impulsively. I took Mary as my con-firmation name to "sort of fill out the trio of mothers" already honored by the name Elizabeth Ann. I recognized that my life, like Mary's was really grounded in the paschal mystery with all its struggles, grief, and hope. This realization helped me to discern God's will. I often found peace through praying the Memorare. I found strength in contemplating the suscipe of Jesus in his crucifixion, primarily in the painting by the Mexican artist Jos~ Vallejo that hung in Saint Peter's in my native city. Vision in Maryland Finally I came to Maryland on a mission. In Emmitsburg, where I founded the Sisters of Charity, I came to a deeper under-standing of the Glories ofMa~7. I saw her as my model and teacher in the spiritual life, particularly in herfiat and feminine resilience as a courageous woman of faith. I often reveled about the ". virtues of Mary--the constant delight of the blessed Trinity--she alone giving them more glory than all heaven together. Mother of God! Mary! Oh, the purity of Mai'y! The humility, patience, love of Mary!" I tried to imitate her as much as possible and believed that "our best honor to Mary is the imitation of her virtues--her 836 Review for Religious life a model for all conditions of life--her poverty, humility, purity, love--and suffering." Mary's example led me to discover "Jesus in Mary, Mary in Jesus in our prayers--her name so often in the divine sacrifice. Like Mary, our blessed mother, we will possess Jesus. born for me, lived fir me, died fir me, and now stays on earth to be with me as my father, my brother, my com-panion and friend--to be . . . near me in the holy Eucharist. and as certainly to come to my heart as he came to. the arms of his Virgin Mother." Prayer taught me "how sweet to entreat Mary who bore him in the bosom of peace to take our own case in hand. If she is not heard, who shall be?" I realized that "Jesus delighted to receive our love embellished and purified through the heart of Mary, as from the heart of a friend." I never slept without "my crucifix under my pillow and the Blessed Virgin's picture pressed on the heart . " Mary's divine motherhood touched and moved my own maternal heart. So often grieved by separation and loss, I forged a strong spiritual bond with her and reflected that "We honor her continually with our Jesus. his nine months within her., what passed between them., she alone knowing him-- he her only tabernacle Mary, fidl of Grace, Mother of Jesus." I pondered in my journal about "the infancy of Jesus--in her lap-- on her knees . . . caressing, playing in her arms. Jesus on the breast of Mary feeding. How long she must have delayed the weaning of such a child!" I identified even more with Mary as a sorrowful mother when I cared for my dying daughter Annina. During the stark days of darkness after her death, I found myself "begging, crying to Mary to behold her son and plead for us, and to Jesus to behold his mother--to pity a mother, this poor, poor mother." When "with a quiet satisfied heart" I reflected on Mary's com-passionate presence in the "thousand encounters with the cross" that had been my lot. "It seemed as if our Lordstood continuously by me in a corporeal form to comfort, cheer, and encourage me I identified even more with Mary as a sorrowful mother when I cared for my dying daughter Annina. November-December 1994 837 McNeil ¯ Motherhood in the different weary and tedious hours of pain. Sometimes sweet Mary, also, gently coaxing me . I sat with my pain in order to accept it as my share in the paschal mystery and discovered "how generous is our Lord who strengthened my poor soul." In our small chapel I prayed to know God's will. My painting of Our Lady of Guadalupe11 hung there and I often commended my sons in the navy to the care of Mary, Star of the Ocean, when they were at sea. Likewise, I asked Mary, Queen of Apostles, to intercede for the needs of the clergy, especially for my dear friend and confidante Father Brut& Conclusion My passion for seeking God's will often moved me to encour-age my religious daughters to greater spiritual vitality, challeng-ing them to be women of prayer. "Sisters of Charity, your admirable name must excite in you every preparation to do justice to your vocation." Together we reflected: "Jesus is as a fire in the very center of our souls ever burning. Yet, we are cold because we do not stay by it. How can we honor the mysteries of our Jesus without honor-ing Mary in them all?" Truly "How happy the earth to possess [Mary] so long--a secret blessing to the rising church. I thank God for having made me a child of his church . My deepest desire for you is that you always 'Be children of the church! Be children of the church!'" Notes l Brut~ listed the following characteristics of Elizabeth Seton's spir-ituality: "the Church, the Blessed Sacrament, prayer for herself and her children, the Blessed Virgin and the priestly character." See Joseph I. Dirvin CM, The Soul of Elizabeth Seton--A Spiritual Portrait (San Francisco: Ignatius Press, 1990), p. 37. 2 John Paul II, "Motherhood---~rginity," On the Dignity and Vocation of~Vomen (1988), Article 18. 3 Ellin M. Kelly, Ph.D., and Annabelle Melville, ed., Selected IVritings of Elizabeth Seton, (New York: Paulist Press, 1987), p. 274. 4 John Paul II, "Behold Your Mother," Mother of the Redeemer (The Vatican, 1987), Article 20. s Elizabeth Ann Seton to Cecilia Seton, 6 October 1808. Quoted in Annabelle Melville, Elizabeth Barley Seton, (New York: Charles Scribner's Sons, 1951; rev. ed. St. Paul, Minnesota: Carillon Books, 1976), p. 189. 838 Review for Religious 6 Quotations from Seton's letters and other writings used in the fol-lowing sections of this article are taken from Kelly, Selected l~Vritings, Dirvin, Soul, and Celeste, VVoman of Prayer. To maintain the flow of the narrative, no specific references are cited. 7 Having arrived in Leghorn 19 November 1803 the Setons were quarantined in the lazaretto, until 19 December. After their release they went to a rented home in Pisa where William Magee Seton died 27 December 1803. Elizabeth and her daughter Annina became the guests of Antonio and Amabilia Filicchi, business friends of the Seton family. They remained at Leghorn with the Filicchis until April 1804 when they left for the United States. They were accompanied by Antonio Filicchi on the return voyage. 8 Elizabeth Seton often referred to her sister-in-law as her own "soul's sister." Rebecca Seton (1780-1804) was a younger half-sister of William Magee Seton. 9 Anna Maria Seton (1795-1812), the oldest child of Elizabeth Ann and William Magee Seton, travelled to Italy with her parents in 1803. She was called Annina and also Nina. ,0 On 14 March 1805 Elizabeth Seton made her profession of faith in the Roman Catholic Church at Saint Peter's Church (Barclay Street, New York) in the presence of Antonio Filicchi and Reverend Matthew O'Brien. 1, Matthias O'Conway, a Spanish translator in Philadelphia, gave this painting to Mother Seton. It hung in the sisters' chapel and later in the novitiate. His daughter, Cecilia O'Conway, was among the first women to join Elizabeth Seton's new sisterhood in Baltimore (7 December 1808). 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 commercial distri-bution, advertising, or institutional promotion or for the creation of new collective works or anthologies. Such permission will be consid-ered only on written application to the Editor, Review for Religious. November-December 1994 839 JOSEPH NASSAL Reclaiming Our Name ~naeltx kto d aolwl tnh eth ne aamisele b orfa na dgsr oocfe aryn ys tpoarert aicnudl anro ptircoed tuhcatt, there are also some generic items. Generic brands are more eco-nomical and promise to give the same quality as the more expen-sive name brands. But walk into a store of religious life and you will notice this: There are no generic brands, only name brands. When an interested "shopper" takes one of those name-brand r~ligious congregations off the shelf, he or she is advised to read the label carefully. Religious life shoppers are given time to sam-ple the contents to see if this brand name is what they are look-ing for to be a healthy, happy, and holy human being. The candidate is given time to explore carefully whether this particu-lar congregation lives up to its name. And the community will do the same. In religious terms, we call this formation. There is, of course, the basic Christian spirituality that under-scores all we do. But founders of religious communities were inspired by the Spirit to give flesh to particular aspects of Christian spirituality by responding to specific needs in the church and world of their day. From the galaxy of gifts spun like stars from the hand of the Holy Spirit, various individuals were charged with the challenge to meet these needs. This does not mean that the charism of the Vincentians is more important than the charism of the Jesuits or that the Dominican charism is a higher calling than the charism of the Precious Blood. What it does is under-score that at the particular time these congregations were founded, Joseph Nassal CPPS is involved in retreat and renewal ministry for the Congregation of Missionaries of the Precious Blood. His address is Schaefer Mission House; 2110 Hughes Road; Liberty, Missouri 64068. 840 Review for Religious the church and the world were pleading for the Christian truth carried in these charisms. Many religious communities died, once a particular need was addressed, changed, and fulfilled. This is the dramatic and dan-gerous reality confronting many in religious life today. Some con-gregations are barely hanging on, and the crisis they are engaged. in has less to do with the lack of members and more to do with the lack of meaning or lack of clarity about charism. Some commu-nities linger on well after their original purpose has been exhausted. As in the case of invited guests who stay too long and wear out their welcome, one important dimension of religious life is to have the courtesy, good sense, and timing to know when to leave. To know when to die. Otherwise, we might linger to the point when our host, who is the Holy Spirit, whispers: "I'm going to bed. The last one out, turn off the lights." I know men and women in religious communities whose greatest fear is that they will be the last one left in their congregation. Clarity about charism is essential to any refounding efforts taking place in religious life today. If a community is not trans-parent in its identity and purpose, it should not wonder why it is not attracting candidates to its community. Instead, it should worry about why it is existing at all and begin to make the nec-essary arrangements for a ritual of dying. That is why it is impor-tant for candidates and community members alike to read the label carefully and check the expiration date. Charism as Energy Part of the process of reading the labels and forming com-munity is to tell the stories of our spirituality. When we tell the stories of our common life, we tap the energy source of our com-munity: our charism. I have always liked the description of charism as energy. Like a shooting star against the dark night of injustice and ignorance, founders of religious communities lit up the landscape with a burst of hope. Their energy source was the charism given them by the Holy Spirit; their passion was the spirituality they lived, a spirituality sparked by the charism. In the charism that captures the founder's commitment, there is potential for life. Our respon-sibility is to discover what that energy is for us today. It is the charism that calls us into being. November-December 1994 841 Nassal ¯ Reclaiming Our Name We are to be involved in the kinds of apostolates our founders would be involved in if they were alive today. In my own case, I am a priest of the Congregation of the Most Precious Blood founded by St. Gaspar, del Bufalo in Rome on 15 August 1815. "For this I am a priest," Gaspar wrote, "to proclaim the merits of the Precious Blood of Jesus Christ." A couple of years ago I.was giving a day of recollection for our can-didates in formation, and I spoke about Precious Blood spirituality for three conferences. One of the semi-narians asked me, "All you talk about is Precious Blood spirituality. There are other spiritualities, you know. Why do not you ever mention them?" "Because," I said, "I am a Precious Blood priest! And you are studying for a congregation imbued with the spirituality of the Blood of Christ. It is important in our discernment that we know who we are, what we believe, and what motivates us in our apostolic and communal life." The charism granted to the founder of a religious congregation was not given for his or her personal devotion or pri-vate use. The gift was meant for others. Though our times may be vastly differ-ent from our founder's, the same energy source is present: It is the Spirit of God enabling us to respond to the situation of these times by using our charism for the service o]~ others. Pope Paul VI said that the charism of the founder must remain in the community and be the source of life for the com-munity. If not, then we may be doing good work; we may be pur-suing lives of holiness, hope, and hospitality; we may be living in community and caring for each other with compassion. But unless we are animated and energized by the spirit of our founder, we are not living the name, the vision, or the spirituality for which we were founded. Our identity is found in our charism. The charism does not change. The energy source that sparked St. Gaspar is the same today as it was in 1815 when he founded the Society of the Precious Blood. What changes is our response that is shaped by the currents of history. In the pursuit of our original passion--the return to the 842 Review for Religious sources called for by the Second Vatican Council--some in my community would have us go back all the way. For example, preaching missions and giving retreats were the primary means by which Gaspar lived his charism. In a letter to Msgr. Nicola Mattei on 2 July 1820, Gaspar wrote: "Missions and retreats., are the two means of reform for the world." But at the present time, there are very few members of the congregation in North America who are involved in retreat and renewal ministry. Most of our members are involved in parish ministry. Some are in hospital work or campus ministry or other specialized ministries. History changed the expression of our charism. Though we were founded in Italy, it was a group of German-born priests and brothers who brought the community to the United States. They came to minister to German-speaking immigrants in Ohio. They became parish priests which explains why, in the United States at least, many of our current members still minister in parishes. Returning to our original charism does not mean we have to abandon parish ministry and have all our members involved in retreat and renewal ministry. But it does mean that in whatever apostolate we find ourselves, we are to be faithful to our charism and must be about the work of reconciliation and renewal that captured Gaspar's life. Adapting the Charism The criterion is .this: We are to be about the work of the founders. We are to be involved in the kinds of apostolates our founders would be involved in if they were alive today. It is my personal bias that Gaspar would still be preaching missions and giving retreats. I believe this not only because I am presently involved in this ministry but because in reading about Gaspar's life and times, I have come to the eerie conclusion that our present age is not much different from his time. Of course we are more tech-nologically advanced, but the roots of the problems Gaspar preached about in his time are still with us today. Gaspar lived at the time of the French Revolution. He went into exile rather than accede to Napoleon's request to take an oath of allegiance to the emperor. When he returned to Rome after Napoleon's defeat, the city was in chaos. Gaspar was called to preach missions to revive the citizens of Rome. He went to the streets, carrying the crucifix (still our official religious habit), November-December 1994 843 Nassal ¯ Reclaiming Our Name We need to answer the question, "What is the energy that inspires me and gives me life?" and preached the reconciliation won for us in the blood of the cross. He invited others to find safety in the shadow of the cross. He encouraged the people to whom he spoke to find healing in the wounds of Christ. Gaspar, like the apostle Paul before him, sought to "bring others near through the blood of Christ." Our world today screams for reconciliation. In the United States, we live in the aftermath of the Reagan Revolution. Depending on where we stand, we can char-acterize the fallout of the last two decades in various ways. But that is the point: We stand apart, often divided by barricades of mistrust and militarism, greed and economic exploitation, racism and sexism. In our multi-cultural society today, we are afraid to stand near each other. Our church reflects this same reality. In our diocesan newspaper a few years ago, two articles on the same page exemplified how separate we are. One of the articles was Leonardo Boff's moving letter about why he had to resign from the priesthood and his religious community. The other was a state-ment from Pope John Paul II reaffirming the hierarchical model of tkie church. We live in an age of clashing ecclesiologies. Sometimes the noise is so loud we hardly hear the music playing in each other's hearts. Now I must ask myself what impact these divisions, the sense of separateness, have on my own understanding of the spiritual- ' ity and charism of my congregation? I respond by believing that to be faithful to Gaspar's vision, I will do my best to listen to those voices of women who feel alienated and left out by a male-dominated, hierarchical church. (The example of Boff, whose writings and witness I greatly admire, begs the ancient question: What is the best way to change the system--from within or from outside the structure?) If I am faithful to my founder's vision, I will do my best to be inclusive and collaborative in my words and in my witness. If I am faithful to Gaspar's dream, I will seek to live a spirit of reconcil-iation that brings peoples together. I will listen to those who chal-lenge structures and rules and regulations that imprison rather than free the human spirit. I will speak out against injustice in 844 Review for Relig4ous society as well as the church while always seeking to live in the spirit of the Blood of Christ. This is how my father Gaspar lived. He had the words of Paul's letter to the Ephesians imprinted on his soul: Now in Christ Jesus you who were once far off have been brought near through the blood of Christ. It is he who is our peace, and who made the two of us one by breaking down the barrier of hostility that kept us apart (Ep 2:13-14). The Gospel of Jesus Christ is the only authentic vision Christians claim. My founder, St. Gaspar, reflected this vision but highlighted the particular aspect of reconciliation. No one can claim the whole vision, but each religious community claims a part of it even as we seek to live all of it. In doing so, we artic-ulate in the language of our lives not only the vision of Jesus but the charism of OUR founder. The ingredients--the Gospel of Christ and the charism of the founder--become the norms for our ongoing personal and communal renewal. When we live the vision and capture the charism of our founder in the everyday stories of our lives, then the founder's dream becomes our own. And when the founder's passion becomes known in the natural expression of our commitment, we know who we are. We know our name. We know where and with whom we belong. Most importantly, as the losses keep mounting around us, we know why we stay. Rediscovering Our Identity To discover again what this charism is for us today, we need to answer the question, "What is the energy that inspires me and gives me life?" In reflecting on the charism of our congregation and the particular gifts I bring to the community's enterprise, I must tap my own potential. This means I ask myself what is it that motivates me, excites me, moves me? A few years as director of formation for my province, I was asked by my provincial to accompany one of our former priest members in the process of returning to the community. As part of this process, the provincial, vice-provincial, and myself met with the former member and a facilitator. At one point the facilitator asked each of us to answer these questions: "Why did you join this community? Why do you stay?" The questions forced me to look honestly at my commitment November-December 1994 845 Nassal ¯ Reclaiming Our Name to this congregation. I knew that I began studying for the com-munity because I wanted to be a priest and at that time (Sth grade), any community would do. But as the years of formation went by, I knew I wanted to belong to this community because of the people--the ones who taught me and mentored me; the ones who inspired me and befriended me; the ones who challenged and consoled me. But I also knew at the moment he asked the question, that these people were not the reason I stay as a member of the Congregation of the Most Precious Blood. When my best friend in the community left a few years ago, his leaving shook my com-mitment as well. His leaving forced me to ask myself why I stayed. I stay because of the spirituality. I stay because of the passion I feel in my bones for the charism of Gaspar. I know I could live this spirituality as a lay person. I know I could reflect this charism in others ways as a priest. But right now in my life, I know in my soul why I am a priest: to proclaim the Blood of Christ. That is the energy source that gives meaning to my life as a missionary of the Congregation of the Most Precious Blood. Gaspar's life, his ministry, his call were colored by the Precious Blood. The redeeming power of the Blood was why he did what he did. It is also the reason I do what I do. It gives shape to who I am and meaning to my life. It gives me my name. Petition God-man, enduring helplessness on Adam's tree, help those whose daily cross it is enduring me! Judith Powell 846 Review for Religious MARYANNE STEVENS Revitalizing Charisms Inspiring Religious Life ere is little doubt that religious orders of priests, sisters 1l and brothers in the United States have been in transition over the last thirty years. Called by the Second Vatican Council to "a constant return to the sources of the whole of the Christian life and to the primitive inspiration of the institutes, and their adaptation to the changed conditions of our time,"' they have examined every aspect of their lives: their prayer, work, dress, daily horarium, relationships with one another, the church, and society. One result is a major paradigm shift accompanied by the emotional and spiritual difficulties associated with massive change. Many members who had developed a fairly rigid lifestyle in their order of prayer, work, and recreation found it difficult to rethink even the smallest of details. Others, encouraged by a call freeing their gifts and talents from serving only in schools and hospitals, brimmed~w~ith possibilities for, new services to the impoverished. Some, either disillusioned by the changes or in recognition of a different calling, left their communities. No superficial innovations were involved here. Every aspect of life in religious orders became the subject of intense discussion both within the communities and within the church at large. A period of experimentation with new forms of ministry, community, and prayer ensued, and finally constitutions were rewritten and sub- Maryanne Stevens RSM has edited Reconstructing the Christ Symbol (Mahwah, New Jersey: Paulist Press, 1994). She is associate professor of theology at Creighton University. Her address is 2500 California Plaza; Omaha, Nebraska 68178. November-December 1994 847 Stevens ¯ Revitalizing Cbarisms Inspiring Religious Life mitted to the magisterium. The form of religious life is clearly different today than it was thirty years ago. Contemporaneous with the call to religious orders to rethink their presentation of themselves in the world was the church's reassertion of the Biblical understanding that the "Spirit of God distributes special graces among the faithful of every rank" thus making them "fit and ready to undertake the various tasks or offices advantageous for the renewal and the upbuilding of the church.''2 The church called all the faithful to rethink their response to baptism. What had become a tripartite hierarchy of ministers--cleric, vowed religious, and layperson--was abolished with the church's recognition of all baptized believers as sharers in the mission and in the function of the Christ. The revised Code of Canon Law, published twenty years after Vatican II, described Christ's faithful as "those who, since they are incorporated in Christ through baptism, are constituted the people of God . They are called, each according to his or her particular condi-tion, to exercise the mission which God entrusted to the church to fulfill in the world.''3 That is, we all have a vocation. Family life, religious life, the diocesan priesthood, the desire to remain single, the response of the lawyer, the doctor, the firefighter, the home-maker-- each is its own gift to building up the communion, the body of Christ. Today, the number of women and men entering religious orders has declined considerably, and the number of women and men not in religious orders serving as ministers within the church has mushroomed. Many believe religious life is dying. But such assertions are not easily proven, despite the rise in median age and the lack of new membership. In fact, a recent plethora of studies on various facets of religious life indicate a phenomenon baffling to the social sciences. Declining personnel and financial resources coupled with a lack of role clarity should indicate a death toll. Yet other factors which usually signal a dying organi-zation such as centralization of authority, fear of risk, loss of morale, cynicism, and an unwillingness to adapt to changing con-ditions are not present in large measure in religious orders.4 Some say the numbers would go up if the form of religious life prevalent before the Council was readopted. Even the official magisterium appears concerned about what the Council set in motion. The retrieved and rearticulated correlations between baptism and ministry coupled with the renewal of religious orders 848 Reviezv for Religious did precipitate a crisis for religious orders, a crisis I prefer to call a "new opportunity," but the crisis is not about what form religious life should specify nor about the type of dress a sister or brother should wear, or what kind of daily schedule one should follow. It is not even about whether feminism should be allowed to influence women religious or whether they should pledge obedience to the ecclesiastical authorities. Form is never the first question; function is. The real crisis for the church is about the function of religious orders. The role of religious orders seemed clear enough in the United States prior to the post World War II prosperity of American Catholics. The exten-sive emigration of eighteenth-century Europeans to the United States, coupled with the enslav-ing throes of the industrial rev-olution, found U.S. bishops calling on men and women reli-gious to provide the Catholic immigrants with health care, education and social services. By the 1950s, largely because of the educational opportunities of the post World War II GI bill and the great work of Catholic religious orders in the late eighteenth and early nineteenth centuries, Catholic Americans were no longer an anomaly within a society dominated by white Anglo-Saxon Protestants. There was less and less need for a massive labor force to help ghetto outsiders meet their needs within a strange culture. U.S. Catholics had, by and large, "arrived"; they were understood as contributors to the American way of life. They were ready for the call of the Second Vatican Council. In fact, the 1929-1959 heyday of the lay apos-tolate movement in the United States is the harbinger of the church's reaffirmation of all baptized believers as called to min-istry, s The church affirms the assertion of the Second Vatican Council: All baptized believers are called to ministry; all baptized believers are called to prayer; all baptized believers are called to What is the function or the purpose of religious life in our church and in our society today? Is religious life necessary? November-December 1994 849 Stevens ¯ Revitalizing Cbarisms Inspiring Religious Life holiness. Why, then, might our church, a family, or a parish encourage women or men in their midst to enter a religious com-munity? The Serra Club and inany vocations committees in parishes are organized ~o promote vocations to the diocesan priest-hood and religious life. Clearly the diocesan priesthood is central to the availability of Eucharist, but why religious life? What is the function or the purpose of religious life in our church and in our society today? Is religious life necessary? Are Charisms of Religious Communities Still Prophetic? Implicit in the confirmation of a particular charism or gift of a founder or foundress of a religious order by our church is an affirmation on the part of the church of the purposefulness of the gift. Religious orders are groups of men or women who have come together because of the inspiration of a charismatic person, that is, a person who had a gift for understanding and responding to a particular need within the church or society. (Charismatic here does not mean that special quality of leadership that cap-tures the popular imagination, as in naming a populist politician charismatic.) Charism, when used theologically, indicates a free gift of grace emanating from the Spirit of God. Church tradition affirms the necessity of charisms or divinely granted gifts to bear witness to the nature of the church. The church is holy because of the actual faith and love of God in its members, and faith and love are the result of the Spirit's action within us. As holy, the church compels faith and is a reason for faith in its outward appearance, but it could not do and be such without the freely given gifts or charisms of the Spirit. All the baptized share in many of these gifts--the gifts of patience, peace, ioy, and kindness. Yet there are some specially given--the gift of teaching, the gift of tongues, the gift of tongues in.terpreted, the gift of prophecy. In addition to these special charisms familiar to us from the epistles, the church teaches that an essential feature of the church's holiness is the appearance of charisms in con-stantly new forms to meet new situations. Our church has rec-ognized the evangelical counsels of poverty, celibacy, and obedience as charisms ordered to the upbuilding of the church and the good of the world. It has further confirmed as God-given the gifts of particular founders or foundresses of religious corn- 850 Review for Religdous munities through which the evangelical counsels of poverty, celibacy, and obedience traditionally have been focused. Thus we speak of the charism of Francis of Assisi, of Ignatius, of Catherine McAuley, of Benedict, Clare, and Elizabeth Seton. The confir-mation of these charisms is an acknowledgment on the part of the church that the insights fueling the passion of these great men and women are needed gifts if the church is to be church. Indeed church tradition presents the indestructibility of the church as due in part to the charisms continually given to it.6 For exam-pie, in confirming the gift of Francis of Assisi by pontifically char-tering the Franciscan community, the church said we, the church, need the witness of outrageous self-chosen poverty if the church is to be church. Or by confirming the charism of a Benedict and a Clare, the church said we, the church, need the gift of contin-ual prayer if the church is to be church. The memories of the social and cultural situations of these great men and women testify to the prophetic character of their gifts. Walter Brueggemann argues that prophecy in the Old Testament included the twin roles of criticizing and energizing. "The task of prophetic ministry is to nurture, nourish, and evoke a consciousness and perception alternative to the consciousness and perception of the dominant culture around us.''7 Isaiah, Jeremiah, and, paradigmatically, Jesus, did not just address specific public crises. They addressed the enduring and resilient crisis of the domestication and co-option of the vocation to contribute to a world of no more war, no more tears, a new heaven and a new earth. In nurturing a Christian vocation, one must assert that false claims to authority and power cannot keep their promises (criticize) and at the same time bring expression to new realities (energize). The role of a Dominic in denouncing the fourteenth-century church's heresy and at the same time forming an order of preach-ers, the role of a Catherine McAuley calling attention to the plight of poor women in the eighteenth-century Irish church were suc-cessful attempts to criticize the then present practice of the church and to awaken it to a new aspect of what the call of Jesus entailed in a particular historical circumstance. By confirming (albeit reluctantly) the gifts and charisms of these religious orders, our church confesses their necessity. Furthermore, canon law charges the religious order with the pro-tection of the legacy of their founding inspiration, what Paul VI termed their "constancy of orientation.''s Canon 578 states, "The November-December 1994 851 Stevens ¯ Revitalizing Cbarisms Inspiring Religious Life The function of religious life is precisely the protection of the orientation, the founding insight which the church needs so it might remain true to its mission. intention of the founders and their determination concerning the nature, purpose, spirit, and character of the institute which have been ratified by competent ecclesiastical authority as well as its wholesome traditions, all of which constitute the patrimony of the institute itself, are to be observed faithfully by all.9 The function of religious life is precisely the protection of the orientation, the founding insight which the church needs so it might remain true to its mission; the function of religious life is not to preserve a specific form of life for the future. It is this function that Vatican II recognized when it asked religious orders to adapt their "primitive inspiration" to the changed condition of our time. Theologian Johannes Metz refers to this function when he describes religious orders as the "shock-treatment" of the Holy Spirit within the church, an institution-alized form of a "dangerous mem-ory." Dangerous memory is a term used by Metz to denote those memories which challenge and make demands on us, as opposed to those memories in which the past becomes a paradise or refuge.1° Religious orders, if true to their charismatic and prophetic role, should challenge us to new understandings of our role as baptized believers and energize us with hope in God's promises. To take our church or Metz seriously is to realize that nostalgia for a past form of religious life which attracted great numbers to serve the educational and other social needs of an immigrant church is to dull the proper role of reli-gious orders. This is not to imply that there are not others within the church who might shock us into remembering our role as disci-ples of the Christ. In fact, there is a cloud of witnesses, among them Dorothy Day, Martin Luther King, John Howard Griffin, and Penny Lernoux. But just because others function in a similar 852 Review for Religious fashion does not mean that the church does not need to designate particular groups (historically, religious orders) to fulfill the role of awakening us to the potential domestication of our call to fol-low Jesus. Such a reflection on religious life and its proper role in the church gives rise to at least one question which must be openly faced by religious orders and by the church. Is the traditional vowed life well suited to incarnate these prophetic charisms within the church today? I would like to outline the beginnings of the conversation about this question and then conclude by calling attention to several challenges religious orders face if they are to aid the impulse of the Spirit in protecting these special charisms in our church. Is the Vowed Life Suited to Prophetic Ministry Today? My initial answer to this question is, "yes, but . " The vows of poverty, chastity, and obedience are well suited to prophetic ministry today, but focusing one's discipleship of Jesus through the life of a figure whose charism has been confirmed by the church does not necessitate the vowed life. In other words, the charismatic insight of the founders and foundresses of religious orders does not belong to those within religious orders, even though a par-ticular religious order's legacy and responsibility involves atten-tion to the continuance of the charism. The originator of the charisms is the Holy Spirit and thus, a particular prophetic impulse belongs to the whole church (the Roman Catholic church included), to all who are claimed by the passion of a particular figure. There may be others who are called to focus their disci-pleship through the prism of a particular special charism who are not at the same time professed in the vows of poverty, chastity and obedience. This is what I understand to be the basis for the rise of programs for non-vowed associates of religious orders today and for the energy behind mission integration programs in institutions sponsored by religious communities.11 But what of those thrice-vowed? Are they, as groups, suited to continue the needed prophetic ministry today? Certainly poverty, chastity, and obedience, if lived with integrity, do nor hinder one from calling attention to the claims of discipleship within the contemporary world. An adequate theology of the vows is yet to be articulated. However, the history of religious orders attests to November-December 1994 853 Stevens ¯ Revitalizing Cbarisms Inspiring Religious Life self-chosen poverty, chastity, and obedience as sources for the development of strategies for being in and for this world to encourage the liberation of all persons from the tyranny of that which hinders Jesus' vision. Because the original impulse for religious orders has been overshadowed in recent history by the prevailing norms of clois-ter and the industrial-age demand for labor, it is possible that the proper role of a religious order within the church has not yet been fully understood either by religious orders themselves or by the church at large. Indeed, the indication that a significant per-centage of religious no longer understand their role and function in the church was one of the most compelling results of the recent Nygren-Ukeritis study on the future of religious orders in the United States.12 This finding, however, should not surprise those aware of what historian David J. O'Brien terms "the most impor-tant single fact about our contemporary historical situation:" We must choose who we are going to be?3 The world of our fathers and mothers has died. The social institutions and cultural symbols that once provided security, legitimacy, taken for grantedness--in short, role clarity, not just for religious, but for mothers, fathers, sons, daughters, politicians, bankers, teachers, and clerics--have been eroded. Self-conscious choice is the norm for the smallest of our decisions, and it is necessary because of the awesome power we have made our own. Thus, we must think through our choice of diets, schools, and liturgies and agonize over assisted suicide, abortion, and nuclear power. Analogously, those in religious orders must decide how to use their power to affect the church. If these special charisms are necessary to the church's con-tinued holiness (and I think they are), then canon law rightly places a special responsibility on the religious orders who have been claimed by the particular charisms. Two particular chal-lenges must be borne in mind as religious orders seek the revi-talization of these special charisms. The first is the retrieval of the concept of vocation; the second is education about the charisms of religious orders. How Do We Retrieve the Concept of Vocation? First, the word vocation must be retrieved as a valid way of speaking about the focusing of one's discipleship of Jesus. One who possesses a charism that can be traced back to a great person in 854 Review for Religious the church does not become a member of a prophetic club; one is claimed by the Spirit for a purpose not fully defined by oneself. Words matter or, as Michael Bucldey notes, "words have an effect like architecture.''~4 Language either expands our percep-tions or limits them, as the buildings we inhabit allow us to see certain spaces in certain ways. Language is our means of com-munication with each other and the vehicle through which we think about ourselves, about others, and about God.Is New words are not coined just because new ways of seeing the world occur to us; new words or sets of words themselves have the power to transform reality. As Rebecca Chopp argue.s in The Power to Speak, "language can birth new meanings, new discourses, new signify-ing practices.''~6 On the one hand this can be most helpful; we need new meanings, new discourses, and new signifying practices that attend to those heretofore overlooked on the margins of our society and church. For example, the use of inclusive language in liturgical discourse makes it possible for women to know them-selves as addressed by God and as fully invited to worship of God in public. Or, we may need to suppress certain language patterns, such as the association of dark cake with "devil's food" and white cake with "angel's food" for the sake of people of color. However, changing words and expressions can be a double-edged sword. The risk of choosing new words to help dismantle an old order often means the lose of the valuable as well as the invaluable in the old. While the church did well do abandon use of such phrases as "you have a vocation," which often reduced the great mystery of responding to God to a possession of the elite, the substitution of member and membership to indicate par-ticipation in a community whose common self-understandings flow from a prophetic passion is a poor substitute. The word member indicates a juridical relationship defined by rights and responsibilities of a person in relation to an institution. We talk about being members of automobile clubs or other such groups to which we pay dues in return for services. Membership implies an exchange mentality where rights are honored only if one lives up to one's responsibilities. Vocation is a more adequate word to indicate the mystery of being claimed by a charism of the Holy Spirit and committing oneself to respond accordingly. The word vocation, to be called, is used in both religious and nonreligious circles to properly describe the mystery of finding oneself continually compelled to perform November-December 1994 855 Stevens ¯ Revitalizing Charisms Inspiring Religious Life a certain function or enter a certain occupation. In specifically .religious circles vocation indicates the mystery of knowing one-self as called to throw one's talents and gifts behind a certain way or ways of manifesting the Gospel message. Although one may find the reception of such a call problematic or even confusing, demanding a certain receptivity, reflection, and discernment, the word itself points clearly to the reality indicated, whereas mem-bership does not. By arguing for a retrieval of the word vocation to indicate the mystery of call and response to a particular charism confirmed by the church, I am not suggesting a return to a two-story Christianity, where nuns and pri.ests were given privileged status or assumed to be somehow closer to God. The Baltimore cate-chism, familiar to many Catholics over the age of 35 and popular in United States Catholic catechesis from the late 1800s through the 1960s, implicitly taught an understanding of vocation with its first two questions. The questions "Who made you?" and "Why did God make you?" proclaimed a belief in all of us as called to work out our lives in tandem with the mystery of God's life within us. M1 of us must give shape to the strength and talents we have received as gift; all of us must allow our contribution to the fullness of God's dwelling in our midst to unfold. Implicit in the Baltimore catechism questions was a belief in vocation--one's personal purpose is not completely determined by oneself. We are here for a reason, for a meaning not completely of our own making. Self-conscious choice is only part of the story. Our lives are purposeful even when or if we cannot ascertain their purpose. Our purpose, our reason for being here at this time and in this place, in this body with this identity, is bound to a call beyond us, a call from the ultimate mystery of mysteries, our God. My desire is not to restrict the use of the word vocation; it is rather to suggest to those in religious orders to continue to use the word to express the reason for their affiliation with a partic-ular community and to suggest that those not in religious orders adopt the language to speak about their self-understanding of the call to all baptized believers to contribute to Jesus' mission. How Do We Educate about the Necessity of Charisms? Traditionally we educate about that which we deem important or valuable. For example, if we think table manners important to 856 Review for Religious one's acceptance by others, we teach them to children. Or, if we think Shakespeare valuable to one's understanding of Western civilization, then we encourage the reading and dramatization of his works. Thus, it would follow that if we considered the power of the charisms inspiring religious orders important to the church, we would educate those within the church about them. Those in religious orders need to anticipate, encourage, and be willing to respond to questions such as "Who is a Sister of Mercy?--a Jesuit?--a Benedictine?" Responses to these questions ought to be common knowledge within the church, and religious orders bear special responsibility not only for answering the ques-tions, but for encouraging such queries. Correlative questions are "Who is Catherine McAuley?--St. Ignatius?--Elizabeth Seton?" and "What does it mean to say this is a Jesuit institution?--a Charity hos-pital?" If religious orders recognize the need for these charisms to inspire our future church, then edu-cation about them must become as routine and ordinary as education in computer skills has become in our parishes, hospitals, schools, and social service agencies. Historically, education of chil-dren was the premiere work of religious orders in the United States. Today, the work of education in faith is much more com-plex and more urgent than it was when the Baltimore catechism flourished and the parish was a primary agent of socialization. If historian Patricia Bryne is correct in naming the dual challenge confronting church education in the United States today as the assimilation of Vatican II (which implies a criticism of the cul-ture) and the construction of a religious identity not linked to cultural separatisms,~7 religious orders might reflect upon how they have assimilated Vatican II and constructed a religious iden-tity not linked to the cloister, a form of cultural separatism. Religious orders met this challenge in general by focusing on If we considered the power of the charisms inspiring religious orders important to the church, we would educate those within the church about them. November-December 1994 857 Stevens ¯ Revitalizing Cbarisms Inspiring Religious Life their founding charisms and considering how to adapt them to the signs of the times. It is the power and blessing of the charisms that transformed religious orders; perhaps their power and bless-ing can continue to transform our church. Our society needs the good works of religious orders, their efforts in health care, education, and social services. The church needs the charisms of these communities. Unfortunately, the legacy of the necessary adaptation of the charisms to the signs of the times is their present invisibility within the church.18 These charisms if known, celebrated, and claimed by those thrice-vowed and allowed to be engaged by those other than the thrice-vowed, are the key to the continued renewal of the church. Their power should not be underestimated, nor should the responsibility of the religious orders for their continuance be neglected. Notes * "Decree on the Up-To-Date Renewal of Religious Life," #2. All Vatican II quotations are from Abbott, Walter M. (ed.), The Documents of Vatican H (New York: America Press, 1966). 2 "The Constitution on the Church," #12b. 3 Canon 204, 1. see James A. Coriden et al (eds.), The Code of Canon Law: A Text and Commentary (New Jersey: Paulist Press, 1985). 4 See in particular Helen Rose Fuchs Ebaugh! Women in the Vanishing Clo

Issue 46.5 of the Review for Religious, September/October 1987. ; REVIEW FOR RELIGIOUS (ISSN 0034-639X), published every two months, is edited in collaboration with the faculty members of the Deparlment of Theological Studies of St. Louis University. The editorial offices are located at Room 428; 3601 Lindell Blvd.; St. Louis, MO. 63108-3393. REVIEW FOR RELIGIOUS is owned by the Missouri Province Educational Institute of the Society of Jesus, St. Louis, MO. ©1987 by REWEW FOR RELtG~OtJS. Single copies $2.50. Subscriptions: U.S.A. $11.00 a year; $20.00 for two years. Other countries: add $4.00 per year (surface mail); airmail (Book Rate): $18.00 per year. For subscription orders or change of address, write: REVIEW FOR RELI(;IOUS: P.O. Box 6070; D~luth, MN 55806. Daniel F.X. Meenan, S.J. Dolores Greeley, R.S.M. Iris Ann Ledden, S.S.N.D. Richard A. Hill, S.J. Jean Read M. Anne Maskey, O.S.F. Editor Associate Editor Review Editor Contributing Editor Assistant Editors September/October, 1987 Volume 46 Number 5 Manuscripts, books for review and correspondence with the editor should be sent to Rt:wEw voR Rt:Lmu)us; Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108-3393. Correspondence about the department "Canonical Counsel" should be addressed to Richard A. Hill, S.J.; J.S.T.B.; 1735 LeRoy Ave., Berkeley, CA 94709. Back issues and reprints should be ordered from REVIEW t'OR REI.I(:IOUS; Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108-3393. "Out of print" issues and articles not published as reprints are available from University Microfilms International; 300 N. Zeeb Rd.; Ann Arbor, M1 48106. A major portion of each issue is also available on cassette recordings as a service for the visu-ally impaired. Write to the Xavier Society for the Blind; 154 East 23rd Street; New York, NY 10010. What Do the Laity Expect of Religious Life Guzm6n Carriquiry This article was prepared for the USIG (International Union of Superiors General) and originally appeared in the USIG Bulletin (no. 73, 1987). It is reprinted here with permission. Dr. Carriquiry, a native of Uruguay, is married and father of four. He is head of the Pontifical Council for the Laity and a professor at the Pontifical University Urbaniana. Two Remarks and a Propitious Occasion '~(ou have proposed and requested a very difficult task. Probably I accepted it with a considerable lack of awareness. Preparing for this meeting, I was able to realize the predicament in which I had placed myself. I am not a theologian by profession and even less an expert on the theology of religious life. I have had to read and reflect a good deal on the theme, but even so, I feel very inadequate in facing such a delicate question. I will limit myself, therefore, t.o giving some impressions, reflections and challenges, without any pretense at having a profound penetration into the "mystery" of the religious life. I would like to make a second remark., through a concern for hon-esty. "What do the laity expect. ?" is the question. When we speak of "laity," however, we are referring to many different people. It is good to suspect, or at times to smile at, those who with an excessive fa-cility and pretension claim to be "representatives" of the laity (or of youth, or of the poor, or of women . . .). We are tempted to dress our-selves in plumed clothing in order to hide our nakedness and to give our-selves a better or stronger "image." I am going to answer the question-- What do the laity expect. ? knowing that there will be much that is 641 1542 / fleview for Religious, September-October, 1987 personal to this individual layman, to this poor Christian, as a result of his own journey, experience and convictions. The fact of working in the Pontifical Council for the Laity for many years, however, has placed me in a privileged situation because if one wishes to serve the participation of the laity in the life and mission of the Church effectively--which is the competency of this Dicastery--then it is necessary to listen to and follow with special attention the sensitivities, demands, needs and ex-periences which are part of this multifaceted lay world. I hope to be able to transmit some of this rich experience to you. If, however, there are two evident limitations to this contribution, there is no doubt that it comes at an opportune and propitious moment in the life of the Church. We are in the time between the recent past extraordinary Synod--a commemoration, verification and actualization of Vatican Council II twenty years after its conclusion--and the next ordinary Synod of 1987, which will have as its theme "The vocation and mission of the laity in the Church and in society." The relations between laity and religious are adequately clarified by the knowledge the Church has at present of its mystery of communion and of the demands of i(s mission. And all, bish-ops, priests, deacons, religious and laity--as is stated in the final mes-sage of the extraordinary Synod--are invited to participate in the work of preparation for the next Synod, which "should constitute a decisive step so that all Catholics might receive the grace of Vatican II." From an Ecclesiology of Communion We can begin from an obvious daily experience. Many walls of sepa-ration- material, cultural, ecclesiastical--have been torn down, and to-day a close, simple, fraternal experience of collaboration between the la-ity and religious is lived and shared. This occurs within the most diverse Christian communities, in the most varied works of the Church, in asso-ciations and movements, in structures of "communion and participa-tion" of the combined pastoral team of the local Churches . It is like an immediate, accessible, verified evidence of fraternal collaboration and of common participation. No one can deny it. It can be stated that this is like a reflection and a fruit, a sign and a realization of the "ecclesiology of communion" of Vatican Council II. This I give here as something taken for granted. I find it interesting to point out a double movement, indivisible, in the carrying out of this con-ciliar ecclesioiogy. On one hand, we have gradually gone beyond a cor-porate or governmental division between clergy, religious and laity, com-partmentalized and sometimes in tension or in struggle for the division Expectations of Religious Life / 643 of "power" in the Church. What is anterior and interior to any dis-tinction has been affirmed and accented in this developing movement; that is, what is more essential, common to all, more original and radical in all Christian life. We are members of the great family of the "Chris-tian faithful," incorporated into Christ by baptism, participants in his priesthood, called to holiness, with equal dignity in the eyes of God, all co-responsible for the communion and the mission of the Church. But all "in their own way" because, at the same time, we experience that we are distinct, that this unity of all does not reduce us to uniformity and impoverish us by it, but that it develops fruitfully in the diversity of vo-cations, ministries and charisms which express and enrich the commun-ion and mission of the Church. It is with this ecclesiological basis and in intense ecclesial experience that we pose the question of what the laity expect of religious life . The Laity Expect "Something More" In the first place, I believe that many lay people would be surprised and somewhat disconcerted with the question, unable to respond in a con-scious and well-planned way. However, I think that, instinctively, in-tuitively, their response would be that of expecting "something more" of religious. Yes, they expect something more! Something more radical, more total, more definitive, more profound, more demanding and chal-lenging, in the relationship with God. They expect something more of holiness. In giving this spontaneous response, I pictured the alert, concerned, astonished reaction of the sister who says: "but, Dr . are not the laity also called to sanctity? . . ." And she says something obviously true if considered in the light of present ecclesial self-knowledge, but not so obvious in the understanding of all Christians. That conventional and arbitrary prejudice which seems to reserve holiness to the religious state, judging it in some way the monopoly of the following of Christ or of the evangelical counsels--has been gradually abandoned, and yet, at the same time, the lay condition was often considered a second-class Chris-tian life, a concession to human weaknesses. Ai times, the ideal of holi-ness was seen as a heroic and somewhat "aristocratic" option of per-fection, attained through the initiative of superior men and women. But, be at peace; good sister, because in ever greater numbers, the laity are becoming conscious of this universal vocation to holiness to which Chapter 15 of Lumen Gentium refers in a clear and distinct man-ner. 644 / Review for Religious, September-October, 1987 This being accepted, perhaps you still remain disturbed that the laity continue expecting from religious a greater radicality of commitment and donation to God (the three vows are like dimensions of a unique vow--I read this some days ago--of the vow of one's whole self, the gift of the entire person, offering oneself to God with all one's energies.); they expect a greater, more immediate and more total liberty and availability in order to follow-imitate-serve Christ; they expect a more direct and tan-gible referenceto the presence of the mystery of God in human life. They are very sure of what they expect even though they cannot always ex-press it well. For this reason, the ordinary lay person is much more exi-gent in observing and in judging the witness given by religious than that given by lay people. In general, this is so. It is surprising that this ex-pectation- which rises up from the "sensum fidei," from this "super-natural instinct" of simple Christians--corresponds perfectly to what the Church considers the radical originality of the religious life: to give wit-ness to and "impulse" in the area of the growth of life, of sanctity. Con-sciously or intuitively, the laity expect that religious will keep as a high priority the primacy, the radicality of the witness to sanctity, not as .a,pat-rimony or goal exclusively their own, but as a call and warning, a chal-lenge and attraction for all the members of the people of God toward this vocation and program of life. It is right that religious should be a bit disturbed when they feel them-selves burdened with such expectations because they feel that it is not. a question of a privilege but of a grave responsibility. In other words, there is a preferential love of God for each one of you--it was he who chose you first and who put his "aspiration" in you, and not you your-selves who decided to be more holy--which burdens you with responsi-bility in the response to God in the Church, I would say before the most "insignificant" of the baptized . . . and even before the most "care-less" of human beings. And it is not sufficient to p~ut on the habit~t~) say, "Lord, Lord." This vocation must be carried out effectively as the will of the Father. Saints or Reformers? In the long history of the Church one can find strong confirmation of what the laity today expect of the religious life. They expect what the Church has always expected, an assurance that they will never be de-prived of this "special gift" which is the religious life. Almost two mil-lennia of life teach that the crucial periods or phases of renewal of the Church--in its communion and in its mission--were brought about and' carried out through the great and liberated energies of holiness, and that Expectations of Religious Life / 645 in the "vanguard" of these holy and reforming energies the numerous and diverse charisms of the religious life proved powerful and fruitful. Let us have a bird's eye view of all this. - When the Church lived under the tension of the seducing powers of "worldliness" on the one hand and of vigorous heretical movements on the other, during the Roman-Christian Empire, the tradition of con-secrated life, of which the first witnesses are already met within the New Testament writings, flowered in the monastic experience, raising up a new spiritual "oxygenation," a passion for unity and a lively responsi-bility for the truth. - Shortly,afterwards, when Ambrose saw "the end of the world" in the total destruction of the Roman Empire of the West and before the invasion of the "barbarians," there came the charism of a Benedict-- as well as of Cyril and Methodius--whose cloistered disciples and fol-lowers would be nothing less than the evangelizers of the new peoples and the principal protagonists of the construction of a new civilization, medieval Christianity. - When the liberty of the Church was being strangled in the suffo-cating and corrupting embrace of feudal chains, currents of sanctity ra-diating from Cluny and Cister made possible the Gregorian reform and a sort of "second evangelization" of medieval Christianity. - And before the upheaval of the urban-mercantile-university revo-lution of the later medieval period--when the sectarian phenomena were swarming like so many devious responses to new sensitivities and cul-tural demands which went beyond the limits of the feudal "order"-- God enriched the communion and mission of the Church with the men-dicant orders for the most incisive and suitable evangelization of the new world and the new culture in process of being born. - And how is it possible to speak of the "Catholic reform" at the moment of the Council of Trent in face of the drama and challenge of the "Protestant reform" and the new missionary needs created by the European expansion at the dawn of modem times without considering the holy charisms of Ignatius, Teresa of Avila, Philip Neri, Angela Merici, Francis de Sales, Vincent de Paul. ? - In the second half of the nineteenth century, the intellectual, spiri-tual and missionary revival of the Church, harassed by the impetus of the secularizing and anti-clerical modernism, had its strong point in the multiplication of religious orders, masculine and feminine, which it would take too long to mention . 646 / Review for Religious, September-October, 1987 This is a mere schematic outline, certainly, but substantially true in what I wish to demonstrate. Speaking to Superiors General, after hav-ing mentioned the names of great and holy founders, John Paul II con-cluded: All these names testify that the paths of holiness, to which the members of the people of God are called, passed and continue to pass in great part through religious life. And there is no need to marvel at that, given the fact that religious life was founded on the most precise "prescription" for holiness, constituted by love lived according to the evangelical coun-sels. Also, mentioning two essential criteria for the renewal of religious life, the Pope said during his trip to Brazil: The first criterion is that religious life (and concretely every religious community) is not seriously renewed if the objective of the renewal is, in fact, the seeking of the greatest ease and convenience, but only if this objective is the seeking of what is most authentic in religious life and most harmonious with it. The second criterion is that religious life is re-newed by being ever more a road of sanctity. This is nothing else than what is stated by the conciliar decree Per-fectae Caritatis in Number 21. All this brings to mind a marvelous reminder of John Paul II to the laity, when he celebrated the twentieth anniversary of the conciliar de-cree Apostolicam Actuositatem in November, 1985: The Church needs great currents, movements and testimonies of holi-ness among the Christian faithful because it is from holiness that all authentic renewal of the Church is born, all enrichment of the intelli-gence of faith and of the following of Christ, a vital and fruitful re-actualization of Christianity in meeting with human needs, renewed forms of presence in the heart of human existence and in the culture of the nations. More than "reformers," the Church needs saints--frequently re-peats the Pope because saints are the best reformers. And this is the same point stressed by all the participants in the recent extraordinary Synod. Twenty years after the end of Vatican Council II the "univer-sal vocation to sanctity" must have the primacy. Between Crises and Hopes Well. twenty years after the end of Vatican Council II, that great gift of God to the Church of our times, in this crucial phase of renewal of the Church. how does it appear to you? Are religious in the van- Expectations of Religious Life / 647 guard, as first and primary witnesses of those energies and currents of sanctity which effectively renew the Church and the world? A lay per-son responds with fear and trembling: it does not seem to me to be so. Certainly there are not lacking admirable personal and communitarian tes-timonies in religious life--we have them present here--which have an impact far beyond the visible limits of the Church. Thanks be to God! But, in general, there are also the weighty results of the convulsive cri-sis which occurred during the first phase of the "post-conciliar times." The great yon Balthasar says that the strong crisis felt by the Church in the immediate post-conciliar time, and which was partially a crisis of secularization and partially a crisis of comprehension of authority in the Church, affected the priesthood and the religious state in the very depths of its theology and in a manner in-comparably stronger than for the laity who had no great reason to re-flect on its identity and to question itself. What a painful distance there was between the great conciliar hopes of an "adequate renewal of religious life" and the heavy price of un-certainty and instability, of disquiet and disoriented nervousness, of secu-larization and crisis which followed it: so heavy a price that some are still suffering from the results of it and many were ruined by it. A heavy price which indicates, on the one hand, how fossilized and anachronis-tic were some forms inherited from the past--already hatching a crisis under a rather sclerotic shell--and which signals, on the other hand, de-vious and unilateral interpretations and actions in the realization of the renewal desired by Council;, in which there tended to predominate worldly criteria rather than an authentic and rigorous discernment "of the spirit." And this is not the result of expert examinations. The ordinary laity witnessed this crisis when, for example, sending their children to Catho-lic schools, they realized that many religious were leaving their commu-nities, that there were very few novices, that those who remained were usually the oldest . But where do vocations come from? From the grace of God which is never lacking, and from the response of lay men and women who wish to live their baptism more radically. These have not been lacking in these twenty post-conciliar years either. So? We tend to take refuge in a detailed and often rather intellectual enumeration of all the obstacles which are found on the road of total commitment: secu-larism, consumerism, pansexualism, and so forth. Who can deny this? But the "worldly" difficultie~ ought to make even more evident the chal-lenging vigor in the sign, the witness, thecalling. Perhaps the most se- Review for Religious, September-October, 1987 rious,reply with regard to the "crisis" is that, in these last decades, re-ligious life has failed to be radical enough in its following of Christ, suf-ficiently rooted in the full certainties of life, passionate enough as an ex-pression of the mystery of communion, challenging enough for con-version, vigorous enough in its apostolate, transparent enough in its wit-ness to awaken amazement, fascination, admiration, imitation among the many laity made aware of the requirements of baptism and of their Chris-tian responsibility. Today the "uneasy time" has passed. Serenity has been regained. There are promising signs of an increase of vocations. From the at-tempted experimentations there have come more criteria to consolidate the positive and reject the negative. There is a different atmosphere. Re-ligious life is beginning to reflect the new ecclesiai climate. But the Church expects much more from it. It should be strengthened in the Lord. A crisis is fully overcome when the reasons which caused it are discerned in depth: crisis of spiritual discipline, crisis of authority, obe-dience, crisis of communion . It is necessary to "refound" relig-ious life, said Don Egidio Viganb a few years ago. And the great con-necting threads for this new phase of the carrying out of the Council, which gave direction to this refoundation, seem clear: radicality on the road of holiness, passion for the truth, solidity and fidelity to com-munion, missionary impetus of a new evangelization. New Forms of Consecrated Life If there has been a crisis of religious institutes--also states Balthasar--it cannot be said that there has been a crisis of consecrated life because, in addition to the traditional forms of religious life, there have been developing lately new forms of consecration, new forms of "monastic" experiences in the world. In the vigorous "ecclesial move-ments" at the present time--such as the Focolarini, Communion and Lib-eration, Charismatic Renewal in the Spirit--and also in very many other communitarian experiences on local levels, there have been maturing per-sons and groups of persons who have decided, privately, to assume as a radical commitment the practice of the evangelical counsels in life com-munities. These types of vocations have abounded and a great number of new vocations, especially to the contemplative religious life, come from these movements. To be sure, history teaches that different impulses of renewal of re-ligious life are generated from strong charismatic and communitarian ex-periments which do not fit easily into existing forms and which were gen-erating--- or were heading toward--new roads of sanctity. But those more Expectations of Religious Life / 649 and more numerous lay vocations to live the evangelical counsels in a radical form, in forms that are different from the traditional forms of "consecration," should constitute a questioning and challenging sign for religious institutes. Why do they not have a similar attraction? On the other hand, the institutes have a precious patrimony of traditions and of spiritual wisdom which, revitalized and clarified, could be of primary im-portance in facing and directing the new forms which are arising. In the Return of the Sacred Not a few attentive observers at the present time note the emerging signs of a complete process of cultural transition, as if we were in mo-ments of maximum realization and, at the same time, of exhaustion 'from the process of secularization stirred up by the secularist and materialis-tic ideologies: a nihilistic phase, the indifferent absence of great motives and ideals of life, spiritual emptiness and lethargy, the predominance of the miserable idols of money, pleasure, power. At the same time there are emerging everywhere, at times with surprising or ambiguous mani-festations, new sensitive, new "significant" dem~inds, new "religious" expectations. Do we, perhal~s, 'see this under such varied signs as the re-vitalization of the cultural-religious substratum of some nations-- Poland, the Philippines, Haiti;--the resistance to secularizing modern-ism: the renewal of Islam; the accelerated and dangerous expansion of sects and of "mysterious" and "esoteric" cults; the sensitive "relig-ious" antennae of the new generations of youth; the increase of priestly and religious vocations; the great number of places in which individuals and whole peoples claim at the present time to have enjoyed apparitions of the Virgin; the enormous popular repercussions of the apostolic trips of the Holy Father; the growing flood of pilgrims going to the sanctuar-ies of their country? And in so many other and varied ways . "In s.pite of secular-ism," says the final message of the extraordinary Synod, "there exist also signs of a return to the sacred . . , of a new hunger and thirst for the transcendent and the divine . We should open the way to the di-mension of the 'divine' or of the 'mystery.' " This resurgence of the sacred--states a synodal father--will be more vigorous yet in the perspective of the end of the second millennium, but care must be taken so that the response and satisfaction of this new sen-sitivity and need is not given through devious channels and forms, frus-trating in the end because it will appear that the Catholic Church does not itself refer sufficiently to the sacred. 650 / Review for Religious, September-October, 1987 The whole Church is challenged, but I ask if there is not a special warning call to religious life. Instead of pursuing a retarded and submis-sive adaptation to a secularist culture in process of disintegration, the signs of an emerging culture can be fed on and deciphered only by the signs of the Absolute of God, by the radical testimony of the Mystery of God in human life. In the Agitation of the Secular Life Now let us be more specific. Let us look more carefully at the con-crete and daily experience of lay people. It is their specific work to or-der the world according to the designs of God, to live their Christian vo-cation in the ordinary conditions of family, work, and social life, in the logic and even dullness of created things. This is the road-~diversified in an enormous multiplicity of ways---of their sanctification. Yes, in-deed! I believe that there are many silent, hidden, daily witnesses to sanc-tity among lay people. At times, however, it is truly wearying to have to endure a certain "idealism" or a great deal of ecclesiastical rhetoric when reference is made to the lay state, to the "adult lay person". One gets the im-pression that often it is an abstraction of the real rhythm and weight of the normal day of an ordinary lay person. It is necessary to sanctify and to sanctify oneself in the family, professional and social life. But, how avoid being "pulled about," absorbed by a permanent agitation of the rhythm of life in order to obtain those material and spiritual times nec-essary to give "breath," "feeling" and an orientation to one's own life? Generally, in order to find these moments, as, for example, to as-sist at Mass, to pray in the family, to speak of God with one's children, to grow spiritually as a couple, to be silent., it is necessary to strug-gle and even more, to acquire a "discipline" and to respect it and to put it into practice. Most often one is pulled along by the bustle of the activities, preoccupations, responsibilities and the immediate anxieties of daily life to such a point that life becomes opaque, gray, is impover-ished of spiritual content, goes on marginalizing "the religious" to de-termined ritual moments which become ever more infrequent. And yet more . The laity are asked to assume ecclesiai and secu-lar responsibilities which are on a large scale and require time and la-bor. They are asked to be "militant." And that i~ fine. But what does it mean concretely? That the hours dedicated as catechist in the parish or in teams of service, or to meetings of movements or apostolic groups to which they belong, or absorbed by union responsibilities or participa-tion in the political party--and in this type of commitment the demands Expectations of Religious Life / 651 always seem to multiply if one wishes things to go along better continu-ally-. those hours of "militancy" have to be taken or "stolen" from the domestic and family life at the end of a day's work. For this reason, lay militants are always unstable minorities, threat-ened with discontinuity, doubly sacrificed, in abnegation and dedication. This is not to be regretted; it is their normal habitual condition. Great institutions are not built nor great works done with "extra" hours. Two remarks seem important for service of religious life in face of these situations of the laity. The first is to realize the need that the lay people have--today more than ever---of time, signs and specific spaces of prayer, of being filled with the perspective of the kingdom, savoring the things of God, becoming impregnated with the spirit of the beatitudes which can provide specific nourishment for their family, professional or political life. Many lay people look at and are seeking the contemplative life of religious communities so as to enter into contact with their spiri-tual radiation. You know how difficult it is to be contemplatives in the secular life, since many of your communities are dedicated to works of the apostolate. You can imagine how much more difficult it is for the laity . The second remark refers to the availability of religious for the serv-ice of the Gospel when compared to the obligations of lay people. When I end my day's work, I return home, not in order to rest but to help my wife who is carrying out her duties for the children, to bathe the little ones, to attend to a thousand little domestic needs . I would like to read so many things that could help me grow--and my wife also, natu-rally- but I do not have the time. I would like to visit friends in diffi-culty, to participate in ecclesial or cultural meetings which seem impor-tant to me, to get to know important persons or experiences. But I can-not sacrifice more than a minimum of family time. It is in my marriage and in my family that I see my first and most important responsibilities as a Christian. I am a happy man, but at times I admire and envy the "full time" workers for the Gospel, the "professional revolutionaries" of the Church, those who consecrate themselves exclusively and totally to the Lord. They should show a liberty and availability of tremendous energies for the most varied services for the Christian people. Does it perhaps happen that where there is more time to dispose of, there is more time to waste? On Political Participation If the chief witness of the laity is the Christian presence in the con-duct of the economy of creation, this does not mean that this is a field 659 / Review for Religious, September-October, 1987 exclusively reserved to them. The witness of lay people challenges re-ligious to go beyond caricatures of flight from the world and to consider their own consecration to God a radical commitment in the service of hu-man beings and of society. The great contributions of the religious life in social construction and progress can be found throughout history; but it is a fact that since the Council they have been going beyond the nar-row horizons, the so-called exclusivity or spiritual incompetence in the name of which religious life degenerated into forms of insensitivity in the face of situations and conditions of injustice and oppressiori suffered by persons, social groups, entire peoples. If the struggle for justice is a constitutive dimension of evangeliza-tion; if the defense and promotion of the dignity, rights and liberties of all human beings are a necessary part of the mission of the Church; if the kingdom of God--kingdom of peace and of justice, of truth and of love--is growing mysteriously in human, history--no religious can con-sider extraneous to her own peculiar vocation these commitments and tasks. It also falls to the religious "to evangelize the political' '--as says the Puebla document--in the sense of values of the Gospel and in con-formity with them. Up to this point, everything is clear. But there are cases in which, in the face of flagrant situations of injustice, misery and violence, when a vigorous and incisive commitment on the part of lay people is lacking, religious feel called to a more direct, surer, more incisive social and po-litical action. No one can be "neutral" in face of such situations. Even in these cases, however, it is necessary, on the one hand, to control the "immediate reaction" which ends up by absorbing and weakening the original vocation of the religious, and on th~ other, to prevent their ac-tions ending up in a well-determined political praxis, in a militant, dis-ciplined commitment, organized in a political party or strategy, with a basic reference to power. In taking this road, the premises for "secularization" are created. In addition, there is the "clerical" temptation of using prestige, social weight and the cultural representativity of ecclesiastics--above all, in Christian environments--as a basis to affirm definite political options worthwhile and free in themselves, and left then to the prudence of each Christian. In cases in which this "political praxis" of religious exists, many of the laity are conscious of a great lack of preparation of an "idealis-tic" voluntarism which substitute forms of "moral indignation" for the complex calculation of political .analysis. Expectations of Religious Life The categorical imperative "it is necessary to become committed" is identified, by some religious, in a mech'anical or simplistic manner with a "plunging into" the agitation of political matters without discern-ment. And this "plunging," with their lack of technical and political preparation, with their "ecclesiastical" condition of life far from the re-alistic stability of family and professional life and responsibility, with their lack of respect for the "weightiness" of the daily life of ordinary mortals, and with their counting on the particular protection of the Church--all this ends up by creating a particular type of untrustworthy political person and confused religious. The ease and simplicity with which some religious pass from traditional forms of life to political radi-calizations and moralistic ideologies is incredible. They are easily ma-nipulated and absorbed into a horizon which gradually becomes a prior-ity and then into a respect which becomes a substitute for ecclesial communion. Truly the Pope is right in insisting that it is not the proper role for religious to be converted into political or union leaders, and even less into state functionaries! Various Methods of Service to Humanity In these experiences of specific political participation, there is, on the part of religious, even if not consciously, a certain devaluation of their particular vocation and, consequently, an inferiority complex which makes one want to excel in the typically lay manner of service to human-ity. This service seems identified with social and political militancy if it is to be truly efficacious. Anything else seems like alienation, indif-ference and even the complicity of religious with injustice and oppres-sion. With this attitude as a basis, there comes a loss of confidence in the specificity of the religious consecration as a fundamental manner of serv-ice to humanity. The council was already warning about this when it said: Let no one think that, by their consecration, religious have become strang-ers to their feliowmen or useless citizens of this earthly city. But, even though in some instances they do not directly mingle with their contem-poraries, yet in a more profound sense, these religious are united with them in the heart of Christ and cooperate with them spiritually. In this way the work of building up the earthly city can always have its foun-dation in the Lord and can tend toward him. Otherwise, those who build this city will perhaps have labored in vain (LG n. 46). Does not the witness of St. Th6r~se of Lisieux teach us the incom- 654 / Review for Religious, September-October, 1987 parable value of prayer for all human service? Those who take on as a priority the construction of the world through matrimony, the administra-tion of goods and power--such are the laity--greatly need those who ac-company them with prayer as a priority, who remind them that we are in the world but not of the world and that we cannot conform ourselves to the present time; that we must safeguard and strengthen our Christian liberty in face of the seductions of the idols of money, power and pleas-ure; that the "logic" of the beatitudes is authentically revolutionary; that Christ is the cornerstone of all social construction which is to be truly human; that it is worth the trouble to struggle and sacrifice in order to continue creating conditions and experiences of greater justice, solidar-ity and peace so that nothing will be forgotten and all will be redeemed when God grants us "new heavens and a new earth". The best and most radical service to humanity is the testimony of a life which manifests the total supremacy of the love of God. For this rea-son, the special road of service to humanity for religious life consists, today more than ever, in being centered in one's "consecration," in a special care and cultivation of its religious dimension, of its discipline of life and spiritual growth. Living and Manifesting a Specific Charism This life according to the Spirit is diversified and deepened in the fol-lowing of the "charism of the founders." The apostolic exhortation Evangelica Testificatio and the decree Mutuae Relationes emphasized this in a special way. For the majority of lay people, however, I believe that this statement would not be well understood because there is the dan-ger of considering religious life generically, with little variations, with more or less uniform ways, barely differentiated into families with dif-ferent names and habits. It is necessary to ask if the various religious com-munities witness effectively to the gift they have received, to their own original spiritual richness, their particular contribution to the Christian enrichment of all the people of God. If fidelity to one's own charism is a form of obedience to the grace of Christ, if it characterizes the origi-nality of an evangelical project for the following of Christ and encour-ages the discovery of new lights and new dimensions of the totality of Christian life, if it is a specific way of sanctification, the greatest contri-bution of a religious community to the life of the Church and of each Christian is to keep'very much alive the fidelity to this charism, to live it with the same radicality as the founder lived it, to regenerate and radi-ate its relevancy before the needs of the Church and the people, I believe that thus the whole of the people of God would feel more "encouraged" Expectations of Religious Life / 655 and "worked upon" by the powerful ferment of renewal of Christian life. The laity who have contact with religious communities, directly or through schools, clinics, and so forth, would be much more "struck" by these radical charisms. All of that is contained in the generic term-- the Sisters. In this sense, we find much to the point the words of John Paul II in Brazil when, after having emphasized the great pastoral and apostolic service accomplished by religious, he stated: It is not because it is useful to the pastoral work that religious life occu-pies a very definite place in the Church and has an indispensable value. The contrary is true: religious life lends an efficacious service to the pas-toral work because it is and keeps itself firmly faithful to the position it occupies in the Church and to the charisms which characterize this po-sition. In addition, I ask myself if religious communities should not put more emphasis on the witness of the sanctity of their founders or spiri-tual teachers. Many times witness is of more value than words and Chris-tians need "models," fathers and teachers on the road of faith. Life Communities in the Church Permanent life communities which fully involve the person are found in the life of the Church only in religious communities and in Christian families. The differences between these two are obvious. The famil~ is a "natural" community, whose matrimonial nucleusbin the loving and fruitful union of the man and woman--is "sacramentalized" by the Church. The religious community does not have a "natural" base and those who participate in it freely sacrifice precious goods--such as the whole field of conjugal love, the free disposal of material goods, indi-vidual autonomy for the great decisions of life--for a Good, for a Love which is much greater. ~But in both cases we see, in different forms, the mystery of commun-ion which there is in the human origin and destiny and which becomes a daily miracle. In societies which are ever more disunited and frag-mented, where the powerful and uniforming tides of massification break up social bonds in the social fabric--much has been written about th'is-- these very forms of community life acquire even more importance and a great "impact." There is an intense desire for personal recognition, friendship, solidarity, authentic reconciliation, deeper and fuller human encounters and relationships so that people are very sensitive to the hu-man witness and acceptance of these life communities. 656 / Review for Religious, September-October, 1987 There are beautiful analogies which could be made between religious communities and. family communities. Do not the various aspects of hu-man love which are found ,in family life and which reflect the insepara-ble dimensions of divine love exist in their own manner and even more fully in the religious community as signs, glimpses, first-fruits of the king-dom? Both communities are based on the indestructible and fruitful foun-dation of a spousal love. While in the person-to-person encounter of the man and his wife, their passionate experience of love truly reflects the covenant of Christ with his Church, the religious lets herself be grasped directly and tota~lly by the limitless love of Christ, in the immediilcy of the covenant between Spouse and spouse, with the totality and sublima-tion of a commitment to which all human love is called. Cohsecrated vir-ginity- lived in its serene and mysterious fullness~is the sign of p~ssi-bility and of example to order and encourage the "chastity" of married life in this vital, delicate and fragile complex between the spi,ritual sway and instinctive impulses. There is a complete education to lib~rty, to do-minion over selfl which 'is a ~:ondition of authentic love--so important and urgent today on the level of tlae' new generations, determined and marked by a hedonist mentality and an atmosphere of flagrant eroticism-- which shines through a healthy religious life. ~ ~ The family, although implicitly, also requires a "rule" for i!s com-munity life, and authority is the prinqiple and guarantee of communion. In the rule of rules--that of St. Benedict--the "superior".of the com-mu~ nity is called "father"--abbot. It is good that the superior is recog-nized as "mother" and all are "sisters." Without paternity (maternity) we would remain orphans, community would disintegrate because it would be without a source and point of reference. This is the value of "authority" as derived from "augere," that which helps to increase, to grow in life, which permits the human to grow in persons. It i~ always a reflection on the paternity (maternity) of God, who giyes us life, makes. it grow in faith, brings it to plentitude. There is a spiritual fruitfulness which~.engenders abundant fruits of Christian life. Lay people often observe with special attention the life of r~eligious communities so as to see if they discover, if they perceive that "some-thin~ more" which they expect. For this reason, excessive formalism, minor quarrels, divisions, absence of human warmth, and more dull the communitarian witness. It is as if community were more an obligatory formality than a radiation of liberty and life. The laity must be able to see in the life of religious communities the carrying out in a small way of this reconciliation in depth, of this fraternity and solidarity,, of this Expectations of Religious Life / 657 peace and happiness in communion for which all human beings yearn in their heart, a strong sign of "reconciled humanity" in the interior of the mystery of communion of the Church, a model of "the new society" in which can be found united liberty and solidarity, where authority is exercised as paternity (maternity), where there is a different attitude to-wards riches, in which human relations are brought to their fullness by liberty and do not degenerate into domination, and which brings all its members to an ordered participation;'and "above all," as says a beauti-ful text bf the Puebia document: where it is unequivocally manifested that, without a radical communion with, God in Jesus Christ, any form of purely human communion re-mains in the long run incapable of being sustained and ends totally in tu'rning against the human person. In other words, nothing less than a corner of heaven! Some Priority Areas Lay people are very sensitive to the way religious life witnesses to poverty, and they are also very demanding, at times too demanding, with religious and little, indeed, with themselves. It is good, howev.er, to be challenged by this exigency. More than an "area" of work or of commitment, poverty is a radi-cal dimension of "cbnsecration" insofar as it is detachment from mate-rial goods and affirmation of the liberty which recognizes God as its only good. These are admirable witnesses. On too many occasions, however, the laity do not succeed in seeing how this vow of poverty is manifested concretely as detachment and liberty. Even more, many times, with no malice, they notice that religious liv~e rather conveniently~---even comfort- ~ably--x~ith all material problems settled in the present and in the future, and that in environments which show nothing of "poverty." It'is not a question of their asking for "romantic" gestures nor of exaggerat)ng criticism. But, at least a greater austerity and severity of life is required, a more generous availability in the sharing of material and spiritual goods, the elimination of all that is superfluous . This exigency is even more challenging since it is within a Church which is ever more conscious of and determined concerning the so-called "preferential option for the poor." "This preferential option for the poor," says Don Egidio Viganb in a very expressive synthesis which we cannot examine in detail now, questions religious very concretely, especially the institutes of active life. It demands a review of the specific mission in light of those receiv- Review for Religious, September-October, 1987 ing it. It requires a study and replanning of the presence of the religious. It deepens the sacramental meaning of the vow of poverty, places in dia-logue the great values of evangelical poverty with the pressing obliga-tions of social misery, proclaims with ever greater clarity that the pov-erty of the beatitudes is a challenge to materialism and opens doors to solutions which are alternatives to those of the consumer society. Religious should also take to heart the criteria mentioned by the magis-terium of the Church as to the evangelical authenticity of this "option": it is not exclusive nor excluding because the message of salvation is di-rected to all; it is animated by an intention which is primarily religious and not political; it does not let itself be entrapped by nor reduced to a class dialectic; it takes into consideration the existence of various forms of poverty in situations of 'hunger and misery, of unemployment and marginalization, of deprivation of liberty, of physical or mental health or other material and/or moral privations. In this preferential love for the poor as derived from the love of Christ for all is found in great measure the witness of religious life today. A special attention to the young also seems to be a basic and urgent requirement for religious communities of our times. There is a long and impressive religious tradition of the education of youth which shou!d not be abandoned but should be renewed and deepened. The point is clear; an individual becomes social and is educated, from the most tender age, fundamentally through the family and the school. These are the two ba-sic "channels" to lead youth to reality. But could it be that the States, political parties, ideological strategists would take a strong interest in the school in order to "penetrate" into the world of youth and direct it ac-cording to their various criteria and interests, while the Church-- especially religious communities--would underestimate its educational tradition and its educational institutions and responsibilities? In times of crisis of credibility and of search for "ideologies," when the most no-ble energies and concerns remain dissatisfied with the suffocating mate-rialism of the consumer society, it is more important than ever to offer to the young great and vigorous proposals, ideal certainties of life as signs and guides for their own education. Christian lay people, parents of families, need to count on the help of the Catholic school because the first responsibility for education falls on the parents, and the family is the basic place for growth in the faith of its members. Nevertheless, there is a considerable amount of catecheti-cal instruction, of Christian attitudes, of fruitful joining of faith with cul-ture which is acquired in. the environment and activity of the school. The Expectations of Religious Life I 659 most fruitful means is that of an active and co-responsible educational collaboration between the family and the Catholic school. I am sure that it is not without concern to the laity that educational religious communi-ties are abandoning the field of the school. On the contrary, they should intensify their commitment involving the collaboration of the laity, es-pecially of the parents, and should go beyond the "administrative" and routine activities in the running of the school, transforming it ever more into a vigorous, radiant, highly educational environment and seek means to make their services always more accessible and fruitful. Here there is much to rethink, to plan and to carry out along the line of a scholastic pastoral which meets all these demands. I think also of other milieux and human activities which have been converted into new frontiers of the ecclesial mission, in which the pres-ence of the Church cannot be limited to some free-lance laity. There surely is no lack of religious charisms for the apostolic work among in-tellectuals, artists, professionals of social communication, factory work-ers . According to the Measure of the Gift of Christ One last remark. The Council says that while profession of the evangelical counsels involves the renunciation of goods which undoubtedly deserve to be highly valued, it does not con-stitute an obstacle to the true development of the human person, but by its nature is supremely beneficial to that development (LG 46). Thus the renunciation should not diminish the human but rather help to develop the human stature according to the measure of the gift of Christ. This "something more," this "much more," of holiness, which the laity expect of religious finds its response in the witness of new men, of new women, penetrated with the Absolute of God, radically incorpo-rated into Christ, totally dedicated to the service of others. If Christ re-veals to human persons the 'fullness of their being and their destiny, all radical following of Christ can be only a path of integral fulfillment for humanity. It is necessary to show that what one abandons in order to fol-low Christ will be recovered even now, multiplied, as more human riches more full of humanity. Lay people hope to meet in religious well-balanced Christian person-alities because they are centered in God and, therefore, persons having an effective equilibrium and emotional serenity (how many "argu-ments" reveal psychological immaturity !) of ever more solid intellectual formation (why in the past did one so rarely meet religious on this 660 / Review for Religious, September-October, 1987 level?), with 'a great liberty because a great obedience radiates a richness of life from their "interior castle." They expect them to be attentive and generous in dedication and service, spreading a happiness and a joy which come from within, persons of whom one can speak and think of as models for women of hidden but full life, in the image of Mary, first and greatest disciple of Christ. Words, Words, Words How glibly do we toss them off, precious self-wrought jewels, precious beyond diamond, sapphire or pearl: Mined from quickened breath, warmed by channeled blood, carried live on currents of air they glow to foul or fair. Let us then nourish them ~with care, knowing their fire can rage uncontrolled to devastating No or curved to simple Yes, can make a world of bleak distress spin in giddy joy, and bring a God to birth while angels sing! Marcella M. Holloway, C.S.J. 6321 Clemens Avenue, Saint Louis, Missouri 63130 The Public and Witness Religious Life Dimension of David F. O'Connor, S.T. Father O'_Connor, past president of the Canon Law Society of America, is chairman of the Department of Church Law at the Washington Theological Union. He resides at the Holy Trinity Mission Seminary; 9001 New Hampshire Avenue; Silver Spring, Maryland 20903. Religious life has a public dimension to it which is intended by the Church. Religious, both in their personal and their corporate lifestyles, are meant to be identifiable as Church-people and to witness Gospel val-ues. They engage in' forms of the apostolate and in ministry always in the name of the Church and under the authority of their respective relig-ious SUl~eriors and local bishops. All of this manifests their distinctive character, their place in the Church and their canonical status. An awareness of this--and it is not always viewed by everyone as an unambigtious biessing~--helps us better understand some of the events occurring on the contemporary scene; for example, the reaction of the hierarchy to religious who are seeking public office or those who sign published statements which a.ppear to be contrary to Church positions. The following article is iritended to elaborate somewhat on this pub-lic dimension of the religious life and some of its implications for relig-ious. The Institutionalizing of a Charismatic Fbrm Since Vatican II, we have a renewed awareness of the religious life as a charismatic vocation, a gift of the Spirit to the Church.2 This has helped deepen our understanding and appreciation of its place and role in the Church. For the Holy Spirit is not only the source of the inspira- 661 662 / Review for Religious, September-October, 1987 tion of the founders, but also of those who have followed after them down through the succeeding generations. These charisms have contrib-uted in a significant and special way to the very holiness of the Church and to its ability to fulfill its mission in this world.3 A religious commu-nity is obliged to hand on an awareness of its charism to new members so that these gifts of the Spirit may be lived, safeguarded, deepened and constantly developed.4 Charisms are given within the Church for the building up of the Church community. Whenever a claim is made by a group of the faith-ful that it is living a radical form of the Gospel life, such a claim cannot be ignored by the wider Church, especially by the bishops who are the pastors and guardians of the faith.5 The assertion that one is being led by the Spirit, now as in the past, needs to be examined and authenticated by the wider Church community before it can be given credence and ac-ceptance. Historically, ecclesial recognition was given informally and im-plicitly for the first few centuries. But, beginning in the fourth century, bishops of the local churches, aware of certain abuses and of the disrup-tiveness of some wandering monks, required monastic groups to have of-ficial and explicit approval before establishing a foundation. Indeed, the canons of the Council of Chalcedon (45 I) established the norms Which regulated the relationship of bishops and monasteries up until the Mid-dle Ages. Then, because of the development of large and centralized re-ligious orders in the thirteenth century, official recognition was fre-quently reserved to Rome. It is a fact, then, that ecclesial recognition and authentication of charis-matic groups existed in some form from the beginning of the devel-opment of religious life. It was necessary in order to determine whether or not a particular group or rule truly was presenting a viable form of Gospel life. Ecclesial or canonical approbation had the added benefit of helping to preserve the original charism of the founder and the first mem-bers by institutionalizing it within the visible community of faith. Ca-nonical authentication of a particular style of Gospel life has helped it to be passed on to succeeding generations of men and women, and this has redounded to the benefit of the wider Church. The religious life, as we know it today, is canonically established only through the official recognition of the Church's pastors, the hierar-chy. This has helped safeguard the faithful from. being led astray by ab-errant forms of Christianity which, in the past, frequently ended up in fanaticism, schism or heresy. The Church possesses within itself the charism of discerning spirits, and this is exercised by the bishops as part Witness of Religious Life / 663 of their pastoral office. As Karl Rahner has stated: " . . . the official Church is also the guardian and guide of the charismatic element--she herself possesses the gift of the discernment of spirits."6 Canonical Approval of a Religious Institute The Church, through the pastoral office of its bishops, is forced at various times and places to state what it considers to be compatible or incompatible with the Gospel because the Church does sponsor groups, institutions and agencies which publicly and officially represent it. These public institutions have to be supervised lest they present a distorted pic-ture of the gospel values which the Church incarnates. Religious insti-tutes are one such form. Both the institutes as such and its members rep-resent the Church. Once canonical or ecclesiastical recognition is granted to a religious community, that community no longer exists as a private and independ-ent group of the faithful, nor does the institute exist in isolation from par-ties external to it, even though it does enjoy some canonical autonomy.7 For, once having sought and been granted official recognition and ap-proval, the religious institute takes upon itself an added identity--it be-comes an ecclesial institute and is linked to the hierarchy in a special man-ner. 8 Official Church recognition identifies the institute as a Church in-stitution, and it identifies its members, women or men religious, as Church-people, involved in a life of public dedication and service in the name of the Catholic Church.9 Membership in a canonically approved form of consecrated life, which requires the profession of public vows, involves an ecclesial form of commitment that distinguishes religious from other members of the faithful, even those who may be in secular institutes. The latter do not represent the Church in its public life, but live somewhat anonymously, maintain their secular vocation, and qui-etly work to Christianize their milieu. ~0 A Personal Witness That Is Public Religious, as publicly consecrated members of the faithful, are ex-pected, as is every Christian, to witness a personal commitment to Christ. But because they are called by their vocation to an ecclesiai form of public consecration, they are expected tO bear a visible witness to a deep, personal experience of Christ and to share the faith, hope and love which it inspires. ~ For religious, above all, are consecrated to the Lord. Their development in holiness of life is more important than the good works they perform. As John Paul II has remarked: "What counts most 664/Review for Religious~ September-October, 1987 is not what religious do, but what they are as persons consecrated to the Lord." ~2 The canons of the Code of Canon Law reassert some of these essen-tial personal obligations. Canon 662 states that religious are to have as their highest rule of life the ['ollowing of Christ as it is proposed in the Gospel and in their constitutions. The constitutions of each institute help specify and make the Gospel particular for their religious, how it is to be lived in service to others in the name of Christ and of his Church. Re, ligious are to bemen and women of prayer. Their first and foremost duty is the contemplation of divine things, and assiduous union with God in prayer. ~3 They are expected to use the traditional forms ,of, worship and devotion: daily participation in the eucharistic sacrifice, the prayerful read-ing of Sacred Scripture, mental prayer, devotion to Our Lady, and the Liturgy of the Hours. ~'~ .Religious, as individuals,.are ,to engage, in the asceticism required for personal conversion of heart through a daily ex-amination o~ conscience and by frequently receiving the sacrament of pen-ance. 15 These devotional obligations are assumed personally by every relig-ious who takes his or her spiritual life seriously. The cultivation of the interior life is an absolute necessity if the public consecration of a relig-ious is not to become a charade. Without a deep, personal spiritual life, perseverance in a public form of consecrated life becomes tenuous and the fulfillment of the vows turns int~) a heavy burden. " Th~ faithful have a right to expect that those who have publicly ded-icated their lives to Christ by religious profession will be living exam-ples of a GoSpel life. The Church presents religious to the world as pub-lic witnesses of evangelibal values. Holiness of life and a generous, un-selfish service of the People of God are a'rightful expect, ation from each religious. A Corporate Witness That Is Public Religious life is characterized by a communitarian lifestyle. All reli-gious are expected to live in some form of common life which is proper to the specific institute to which they belong. 16 Because of the centrality of the enclosure for monastic religious and some form of active service for apostolic religious, the styles of their common life will be radically different. Indeed, monastic institutes which are totally ordered to the con-templative life are prohibited from engaging in any form of pastoral min-istry outside the monastery,. ~7 However, all religious are expected to live in a house of their own institute with their.brothers or sisters. ~8 Their life together is intended to be a microcosm of the Church, idealized in the Witness of Religious Life / 665 Jerusalem community described in the Acts of the Apostles (2:44): "The faithful all lived together and owned everything in common; they sold their goods and possessions and shared among themselves according to what each one needed." Religious community life is to be filled with pray-erfuines~ and with Christian service and love. Religious life is actually lived on the local level, in a pa.rticular house with specific women or men. The locai community takes on certain char-acteristics, principally because of the individual religious who live to-gether, and secondarily because of the apostolates in which they are en-gaged. The image or witness which they project will depend upon many factors, especially the expectations and experience of the people with whom the religious interact. If the religious are perceived as prayerful, charitable, joyful and generous in their community life together, their cor-porate or collective witness will evidence the Gospel ideal and they will be what the Church intends--living witnesses of Christian love. It may be well to recall the fact that a group is frequently able to wit-ness better than individual persons. An individual can be--all too easily-- simply dismissed as just an eccentric. However, a community of Chris-tian men or women, living a similarly dedicated lifestyle, cannot be so perfunctorily ignored or written-off. Moreover, the members of a relig-ious community can offer support to one another by their companionship and prayerfulness, especially when the Gospel values they embody are countercultural. Living witnesses are a powerful sign. Reflective people will be forced to examine the faith dimension and Gospel values which are the foundation of their own religious lifestyle. Those who do not share our Christian values may be led to a greater appreciation of them by the wit-ness of a vibrant, faith-filled religious community. In fact, it was just such an experience which led the famous~ agnostic, British commenta-tor, Malcolm Muggeridge, to become a Christian-- and later a Catholic-- after his experience in Calcutta with Mother Teresa and her Missionar-ies of Charity. Few people can remain totally indifferent to a corporate Christian wit-ness. Either they will reject it or accept it. That is why the Church pre-sents religious as living witnesses of Christ, as Lumen Gentium, 46, states: Let religious see well to it that the Church truly show forth Christ through them with ever increasing clarity to believers and unbelievers alike --- Christ in contemplation on the mountain, or proclaiming the king-dom of God to the multitudes, or healing the sick and maimed and con- 666 / Review for Religious, September-October, 1987 verting sinners to a good life, or blessing children and doing good to all people, always in obedience to the will of the Father who sent him. The Witness of Public Vows Religious profess the evangelical counsels as public vows in the con-text of their community lifestyle. Their vows cannot be properly under-stood or appreciated apart from the context of their common life. The Witness of Consecrated Poverty The public vow of poverty, as professed in religious institutes, would be better appreciated and offer a better public witness if it were presented as a vow of common life and goods. Too often the term "poverty" is judged by socio-economic criteria and religious are misjudged as lack-ing because they are not "poor" in that ordinary meaning of the term. Those of us who are educated or who live in comfortable houses, drive automobiles, eat three meals a day, and so forth, (and that is the vast majority of American religious) are sometimes even thought to be vio-lating our commitment. We are judged as hypocritical for professing a "vow of poverty," when it is obvious that we are not "poor." There certainly is a socio-economic dimension to how we are to live our religious life. Our lifestyle must be adapted to the particular cultural and economic situation in which we live, so that we do not give the appearance of being wealthy. Also, there are ascetical demands made upon us, personally and corporately, to live simply and avoid the dele-terious influences of the larger consumer society. Nevertheless, we are not, in fact, invited by our vow to embrace a debilitating, crushing, in-humane form of economic poverty as the ideal of our commitment. That is not religious poverty. That is not the purpose of our vow. Religious poverty can only be valued and offer edification if it is recognized as an essential aspect of community life and, where applica-ble, a dimension of an apostolate. Thus everything a religious acquires as a member of the institute is acquired for the institute. 19 The religious community, in turn, provides for the needs of its members so that they can fulfill the purpose of their vocation in that specific religious family.2° Ascetically, religious are urged to forego standards of comfort and conven-ience which may be legitimate for others and to exercise a certain re-straint in the forms of relaxation and entertainment they choose.2~ All of this is intended to promote the spiritual life of the religious and to help free us from the desire to accumulate things and, positively, to liberate our hearts for the things of God. Witness of Religious Life / 667 When religious undertake apostolates among the socio-economically and culturally deprived, they are required to adapt their style of living to the demands of their apostolate. This will often involve a style of life approximating that of the people among whom they live and work. Life on the missions is not like life at home. Life among the poor in the rural areas of Appalachia or in the inner-city of our large urban centers will bring with it many restrictions and the call for a special asceticism. Those religious can well be viewed as living "poorly" in the more ordinary sense of the word. Generally, if religious are seen as lix;ing a rather simple lifestyle, per-sonally and communally, this will be a source of great edification, espe-cially if they are serving others generously and unselfishly. The Gospel ideal of poverty and simplicity can be beautifully manifested by such a public witness. The faithful are reminded that superfluous goods are not necessary for happiness and contentment. The unencumbered life of reli-gious can help people to look beyond the present world. It can support the credibility of the Gospel° message which religious are to preach by their lifestyle. Religious poverty can be a reminder to every member of the faithful that we are all called to rely upon the Lord, and to manifest a loving concern for our neighbor, especially the needy and the .deprived, whoever they may be. The Witness of Consecrated Chastity If there is anything that is truly countercultural in our modern soci-ety, it is the value of Christian chastity and marital fidelity. A life of dedi-cated chastity and celibacy runs directly contrary to the pleasure princi-ple which is so dominant in our post-Christian western world. Our contem-poraries cannot ignore the witness of thousands of men and women who profess to live chastely and celibately out of love for God and in the serv-ice of others. Those who share our common faith and values, especially those who are themselves without spouses because of circumstances be-yond their control, find great support and consolation in the awareness that many of their sisters and brothers in the Lord live happy and fulfill-ing lives as celibate religious. The community lifestyle of religious provides them with their princi-ple support group.22 Their life shared in common with their religious brothers or sisters is a Christian and humane lifestyle that offers an ideal context for their vowed life. Apostolic religious especially benefit from a communal dimension to their dedication to mission. While their pri-mary orientation may be to serving others, their religious community set-ting on the local level should be the base to which they return for spiri- 668 / Review for Religious, September-October, 1987 tual ,and fraternal/sisterly refreshment. Again, the fact that a group can offer a better witness than individuals is an important consideration when it involves a chaste and celibate Christian lifestyle. Individuals find their commitment under assault or too heavy a burden if they live alone and apart. Living celibately in a communal setting can witness that religious do not live lonely and eccentric single lives, but live in a Christian faith community and in hope of complete fulfillment in the eschaton. The Witness of Consecrated Obedience Religious have willingly accepte~d,a pattern of life that is largely laid down for them.23 They follow a,rule or constitution and live in residence under the authority of those who have been elected or appointed as reli-gious superiors.24 Their vow of obedience has limited their freedom and their options so that they might pursue the cor~mon good and the corpo-rate mission of their particular religious institute. Ultimately, they seek, as women and men of faith, to discern the will of God in the commands they are given in holy obedience. This enalSles their institute to under-take corporate commitments and helps galvanize the personal investmeni of time and talent into a commhnity endeavor. ' The life of religious obedience requires a great sense of faith. The generosity that this clemands can help foster the spiritual maturity of re-ligious as they strive humbly to imitate the obedience and love of Jesus who sought only.to do the will of his Father. Certainly, jn a society and culture that exaggerates the importance of individual freedom, Christian obedience is truly countercultural. The obedience of religious is fre-quently denigrated as a "blind obedience" by those who do not share our faith values. However, our brothers and sisters in the faith often find it a rather Christ-like response and are disedified when they perceive the opposite in the lives of religious. All Christians are obliged to seek the will of the Lord. Thus the hum-ble example of obedient religious can only help to build up the Body of Christ. Canonical Consequences of the Public Dimension Appropriate Attire Since religious life has a public dimension to it, it seems reasonable, all things considered, that a distinctive style of garb might have some advantages, especially in many apostolates, and in our commitment to a simple lifestyle. It is quite common to find that people in "service" roles, even professional ones, are recognizable .by their uniform or pro- Witness of Religious Life / 669 fessional'attire. We tend to expect that these people will be readily iden-tifiable when we need their services. 'Indeed, the sign or witness dimension is referred to in the canon which concerns the garb of religious.25 While a religious "habit," in the strict sense of the term, is more appropriately a monastic garment, custom and tradition among many apostolic institutes has provided them with a style of dress which identified them as pertaining to a particular religious family. Often enough it was a form of dress suitable to another age or culture. Frequently, too, apostolic groups adopted the contempo-rary clerical dress, if they were men religious. While not adopting a habit, as such, they did choose a style of dress that gradually became a traditional garb that went unchanged and unadapted to times and circum-stances. It was for the most part a post-Vatican II phenomenon that, in-stead of guitably adapting the dress, as was expected, it was often dis-carded entirely in part because of the difficulty of deciding on something acceptable to all the members. Another purpose for wearing a religious garb is that it is intended to be a sign of simplicity of lifestyle and religious poverty. It is appropri-ate that a public witness to the Gospel should evidence a certain degree of Christian detachment and modesty. Experience has shown that it is difficult to,dress attractively and appropriately for every occasion with-out having to invest in a.rather extensive wardrobe. A simple garb which is modest, becoming and dignified solves this problem. However, the rules and regulations of each institute, the expectations of the local Church, the demands of the apostolate and the requirements of the particular culture and clime all have to be considered when it comes to deciding in concrete situations how one ought to be dressed. There is no requirement in Canon Law that the habit or religious garb be worn on every occasion, nor at all times, nor in all places. Indeed, the Apostolic~ See itself has stated that a secular style of dress, without any recognizable sign or symbol, can be permitted when a habit would be an impediment to the everyday exercise of activities which should be undertaken by the relig'ious.26 Mission in the Name,.of the Church All forms of apostolic activity are to be undertaken by men and women religious only in the name of the Church and in communion with it.27 The exercise of the apostolate by religious is never entirely a pri-vate and personal ministry. It is always, in some sense, a public and cor-porate one.28 The Vatican Council stated that one of the essential ele-ments of the Christian apostolate is that it be conducted in union with 670 / Review for Religious, September-October, 1987 those whom the Holy Spirit has assigned pastorally to govern the Church.29 It is the duty of the local bishop to coordinate all forms of the apostolate among his portion of the People of God.3° Religious are' al-ways to be subject to their own superiors and to the local bishop in the exercise of all forms of the external apostolate.3~ Unbecoming Activities Church law has always recognized that the public nature of the cleri-cal ministry and the religious life places certain restrictions on the ac-tivities in which clerics or religious may engage. However, what may be inappropriate at one time and place may not be so in another. Times change and so do the circumstances. As a result, the 1983 Code of Canon Law is both different and simi-lar to the 1917 Code. It is different insofar as some of the activi, ties which were considered unbecoming for clerics and religious, such as the prac-tice of medicine, especially surgery, are no longer prohibited by the re-vised code. It is the same in that a number of activities which were proscribed by the old code appear again in the new one-~especially the general prohibition that forbids religious and clerics to engage in any ac-tivity which is foreign to their way of life.32 No specific unbecoming are enumerated here. Such determination is be left to the good judgment and prudence of mature women and men religious as they con-sider the demands of the apostolate in their .particular culture, time and place. Of course, specific directives can be given by the proper religious superiors and by the local bishops. These would have to be observed. Public or Political Office The new code continues the prohibition of the old one that religious are not to assume a public office to which is attached the exercise of civil authority, such as the office of mayor, attorney general, governor, or sim-ilar offices.33 The reason seems self-evident--persons holding such of-rices confuse Church ministry with a civil role, and inhibit a Gospel and prophetic stance. Religious are meant to be°at the service of people as heralds of the Gospel in the name of the Church. Similarly, they are not to take an active role in partisan political par-ties nor in the management of labor unions, unless they have the permis-sion of their ecclesiastical superiors.34 Again, the reason for this general proscription is that the public image and identity of a religious is that of a representative of the Church community. When publicly dedicated Church-people become too closely identified with a specific ideology, any Gospel witness is blunted, and the situation often distracts people Witness of Religious Life / 671 from the various social justice and public stands which the Church may want to make through its pastors.35 Finally, religious are supposed to be agents of reconciliation, not division. They should foster peace and jus-tice as servants of Christ and stewards of the mysteries of God.36 Secular Financial Responsibilities , Another general area which religious are wisely urged to avoid, un-less good reasons indicate otherwise--in which cases permission can be granted--is the acceptance of secular financial responsibilities or involve-ment in business and trade activities. The canons prohibit religious, gen-erally, from undertaking the management of property owned by the la-ity and from assuming any secular office which require financial accountability.37 However, today it is easy to envision situations in which a religious might be expected to do so. For example, the demands of a certain apostolate may require that, at least for the time being, a re-ligious administer the finances of an organization, especially when no one else is in a position to do so. Likewise, a religious may find himself or herself having to take care of the financial affairs of an incapacitated relative or friend. Charity and common sense may simply demand this. However, the general prohibition is a wise one and should force a relig-ious to consider alternatives. And having to explain a request to do so to the religious superior can help prevent an imprudent decision. The same type of consideration should be given to the matter of a religious becoming involved in business or trade, personally or on be-half of others.38 The present code is more lenient than the 1917 one and expressly indicates that permission to do so can be granted, presumably for good reasons. Again, it is not difficult to imagine situations where this may be necessary or beneficial, at least for a reasonable period of time. If, for example, a religious is an only child and inherits a small family business with which he or she had been most familiar before en-tering religion, the most prudent decision could be for the religious tem-porarily to oversee the business until other provisions can be made. The above prohibitions are, in general, completely consonant with the nature of the religious life. Yet it is eminently reasonable that excep-tions be permitted. The dangers present for religious, in becoming too hastily and imprudently involved in financial matters that have nothing to do with their community, are all too evident. It is especially fitting that religious not be burdened with financial involvements when they have responded to a vocation which requires them to develop an asceti- 679 / Review for Religious, September-October, 1987 cism of detachment and a life of simplicity. Military Service and Civil Exemptions Finally, since religious are followers of the Prince of Peace, it is par-ticularly incongruous that they volunteer to bear arms in times of con-flict, unless they are legally bound to do so. Therefore, the canons state that religious are not to volunteer for military service and they should take advantage of civil exemptions, if they exist, to avoid this and any other public or civic duty which is foreign to religious life.39 Certainly this prohibition does not apply to service as military chaplains or any simi-lar type of ministry. The prohibition would seem to apply to accepting jury duty in criminal cases also, especially if they are capital offenses, when an exemption is possible. It seems most inappropriate that a relig-ious be in a position of determining the guilt of citizens and playing part in their incarceration or execution. Again, canon law recognizes that there can be exceptional cases in which the proper religious superior and ecclesiastical authority can grant permission to a religious to act contrary to the general canonical norm that the above activities are to be avoided. Conclusion Ecclesial authentication of charismatic forms of the Gospel life ex-isted from the beginning. At first, ,such approbation was given unoffi-cially and implicitly. Later, it became an official and explicit necessity. The religious life is a charismatic and an ecclesial form of public conse-cration. Religious institutes are public agencies of the Church which pre-sents the members as public witnesses of Gospel values. The personal and corporate lifestyles of religious, as well as their apostolic activities, are at the service of the Church and are supervised by their superiors and the bishops. Since religious are iri apublic form of consecrated life, they are expected, all things considered, to be recognizable, and to avoid those activities which muddle or confuse their ecclesiai image. Above all, religious are expected to be living examples of evangelical values: chastity for the sake of the kingdom; Gospel simplicity in lifestyle; hum-ble~ and Christ-like obedience; and complete dedication to a loving serv-ice of people in the name of the Church. The counterculturai witness of religious is meant to speak eloquently of a deep faith conviction that Je-sus is the way, and the truth and the life. NOTES See Carolyn Osiek in Vatican H and Its Documents: An American Reappraisal, ed., Witness of Religious Life / 6"/3 Timothy E. O'Connell0(Michael Glazier, Inc., Wilmington, Delware, 1986), pp. 86- 87. 2 Perfectae caritatis, 1; canon 575. 3 Lumen Gentium, 39. '~ Mutual Relations, II (Henceforth MR). 5 See Raymond Hostie, The Life and Death of Refigious Orders (CARA, Washing-ton, D.C., 1983), p. 21. 6 See The Dynamic Element in The Church (Herder, New "fork, 1964) p. 62; Lumen Gentium, 43; canon 573, §1 and §2. 7 Canon 586, §1. 8 Canons 573, §2, 575-579. 9 Canon 675, 93. l0 Canons 710-730. I~ Essential Elements, 33. (Henceforth EE). ~z Papal Message to the Plenary Assembly of CRIS, March 1980; EE, 33. ~3 Canon 663, 91. ~4 Canon 663, §2, §4. ~5 Canon 664. 16 Canons 607, 92 and 665. ~7 Canon 674. 18 Canon 665, 91. ~9 Canon 668, §3. 20Canon 679; see David F. O'Connor, "Two Forms of Consecrated Life; Religious and Secular Institutes," REvmw voR Rv.~.m~ous, 46, n. 2 (1986) pp. 205-219. z~ Christus Dominus, 33-35. ~ Canons 599, 602 and 607, §2. 23EE, 34. 24Canons 601,608 and 665. 25Canon 669. 26See Canon Law Digest, 7 (1975) pp. 534-535. 27Canon 675, §3. 28EE, I 0. 29Apostolicam actuositatem, 23; MR, 9 (a). 30Canons 394, 91 and 680; MR, Chapt. II. 3~ Canon 678. 32Canons 285 and 672. 33Canons 285, §3 and 672. 34 Canons 287 and 672. 35 See George Aschenbrenner, "Currents in Spirituality," Rv.w~w voR R~L~o~ous, 42, n. 2 (I 983), pp. 183-186. 36 CRIS, "Religi6us and Human Promotion," Canon Law Digest, 9 (1983), pp. 379-410; David F. O'Connor, "Religious in Politics," R~wEw ~oa R~L~6~ous, 41, n. 6 (1982), pp. 834-848. 37 Canons 285, §4 and 672. 38 Canons 286 and 672. 39 Canons 289 and 672. The Religious as "Sentry": A Reflection on the Prophet Ezekiel James Fitz, S.M. Father Fitz is a member of the Provincial Administration of his congregation's Cin-cinnati Province. An earlier article, "Religious Life as Acted Prophecy," appeared in the issue of November/December, 1982. Father Fitz may be addressed at the Mari-anist Provincialate; 4435 East Patterson Road; Dayton, Ohio 45430-1095. [~uring my twenty-one years as a religious, I have attended many vow cer-emonies in support of brothers and sisters saying "yes" to their call from the Lord. At these liturgies the first reading has often come from the Old Testament prophets--the call of Isaiah or Jeremiah, for exam-pie-- to indicate that those making profession identify with the call Of these prophets. But, I have yet to attend a ceremony where the call of Ezekiel is the Old Testament reading. In fact, it is not even one of the optional readings in the Lectionary for the Mass of Religious Profession. Yet, I believe the call of Ezekiel as sentry is an apt model and image for religious life today. The Value of an Image In recent years, theologians and spiritual writers have used images and models to describe the mysteries of our Christian faith. In so doing they have imitated Jesus himself, ~who often used images to evoke understanding: "The kingdom of heaven may be compared to a man who sowed good seed in his field.; the kingdom of heaven is like the yeast a woman took and mixed in with three measures of flour.; the kingdom of heaven is like a mustard seed.; the kingdom of heaven is like treasure hidden in a field.; the kingdom of heaven is like a drag- 674 The Religious as Sentry / 675 net. " These images helped Jesus' hearers enter into the mystery of faith. The Second Vatican Council used images when it described the mys-tery of the Church in its Dogmatic Constitution, Lumen Gentium. Im-ages like "the People of God," "a sheepfold," "the edifice of God," "our Mother," "the body of Christ," "a pilgrim in a foreign land," "a kind of sacrament" help elucidate the mystery of the Church. Avery Dulles' book, Models of the Church,~ uses images and mod-els in a similar way. Images and models, then, can be helpful ways to penetrate the richness of a mystery of our faith, to evoke an understand-ing of some complex reality of our tradition. Images and models have been helpful also in the understanding of religious life. The authors of Shaping the Coming Age of Religious Life,2 for example, have imagined religious in the different eras of religious life as ascetics, monks, mendicants, soldiers and apostolic servants. These images help elucidate the predominant understanding of religious life during the various eras of Church history. This article will explore the image of the prophet Ezekiel as sentry in the belief that it helps elucidate our contemporary understanding of religious life. The Call of Ezekiel In the third chapter of Ezekiel, we hear: "Child of the earth, I have appointed you as a sentry to the House of Israel. When you hear a word from my mouth, you shall warn them for me" (3:16). The third chapter continues to expand on this call. If God says to wicked people, "You shall surely die" (3:18), and Ezekiel does not warn them or speak out to dissuade them from their wicked conduct, the wicked people will die for their sins but God will hold Ezekiel responsible for their death. If Ezekiel speaks out and the people do not change, then Ezekiel is not held responsible. Not only is Ezekiel to challenge the wicked but he is also to be a prophet to the virtuous. If virtuous people turn away from virtue and Ezekiel does not warn them, then God will hold him responsible for their death. However, if Ezekiel does warn them, then the virtuous will surely live and Ezekiel will also save his life (3:16-21). This same de-scription of the prophet's role is repeated in Chapter 33:1-9. In explor-ing the image of prophet as sentry as appropriate for the role of the re-ligious in the world today, this article will first examine the role of the sentry, and then how this role might illuminate the role of religious in 676 / Review for Religious, September-October, 1987 the Church today. The Role of the Sentry The role of the sentry has four characteristics which I believe help explicate the mystery of the call to religious life. Call to See. The sentry's first responsibility is to see, to be watch-ful. This seeing is twofold: to announce the signs of good news and to warn of coming danger. The sentry is to be watchful for the signs of good news. For exam-ple, the sentry on a ship watches for the sign of land; the sentry at the gate of a medieval city watches for the signs of the coming of a beloved monarch in order to prepare the people for this great event; or the sentry watches for the runner returning from battle to share the news of victory. The sentry also needs to be watchful of signs of danger. The sentry on the ship needs to be conscious of the signs of bad weather so that the crew can be prepared to respond; the sentry at the gate needs to be con-scious of the signs of an approaching enemy. Call to Discern. A second responsibility of a sentry is to discern signs. Is the approaching rider friend or foe? Is the moving wind the sign of an approaching storm or the advent of good weather? Is it land that is seen or a mirage, a trick of the imagination? This discernment is an important responsibility. If a sentry is fearful or shallow, then he or she will proclaim good news that does not come to pass, or give false warn-ings of events that fail to materialize. People will no longer take seri-ously any message of the sentry. Responsibility to Proclaim. Once the se~lt.r.y has discerned the signs, the next responsibility is to announce the good news or the approach of danger to the people. When he or she has completed this proclamation, the responsibility for action is no longer just the sentry's but the respon-sibility of the entire community--as we have seen in the call of Ezekiel. In fact, the role of the sentry may now become secondary to the role of others who move the community to ,action. One Role Among Many. A sentry is often on the margins of society, outof synchronization with the rest of society, even while interdepend-ent with them.~As the sentry is watching, others are busy about other activ-ities.~ To have a sense of security, the people have need of the sentry. However, the sentry cannot survive without the people who are doing other activities (e.g., producing food, clothing and the other necessities of life), The sentry is, then, one role among many---different, but nei- The Religious as Sentry / 67'7 ther more nor less important than the other roles in society. The Religious as Sentry How does the role of the sentry, and more specifically, the call of Ezekiel, help us to understand religious life in the Church today? I be-lieve that the four characteristics just described can help illuminate the mystery of religious life. Call to See. Religious are called to be attentive, to be watchful. They do this first and foremost as people of prayer. Prayer, of course, is not ¯ the occupation of religious alone--all Christians are called to pray. How-ever, one cannot be a good religious without prayer, without attentive-ness to the religious dimension of life. Contemplation (to see clearly) has traditionally been part of religious life, whether one speaks of the con-templative life as manifested in the monastic movement or contemplation-in- action as manifested in service-oriented religious orders. I believe this responsibility of being attentive and watchful is very important to relig-ious today. Clearly we need people to read the signs of the times. Prayer-ful religious can contribute this gift to the Church. Call to Discern. For the religious to see clearly, there needs to be discernment. The first step in this discernment is honesty with oneself in order not to project danger where there is none or to characterize as hopeful movements that are contrary to the Gospel. A sentry who is fear-ful or shallow will give false warnings and proclamations. Eventually peo-ple will cease to take his or her word seriously. The practice of self-knowledge (achieved through prayer, examen, spiritual direction, and similar helps) will be essential to the religious who hopes to see clearly and proclaim what is seen in a way that will truly build up the commu-nity of the Church and the world. Discernment is not an easy task. What is heralded as good news by some is seen as danger by others. We witness this, for example, in the various responses to the development of new technology. Some see in this advancement the liberation of humankind; others feel we are being enslaved and controlled by these same technological advances. Discern-ment is an important task in the Church today, a task in which religious clearly have a role. Responsibility to Proclaim. Once the signs have been seen and dis-cerned, the religious has the responsibility of proclaiming the message, that is, the word of the Lord. If religious are good sentries, they will be able to proclaim the good news (the signs of the reign of God) and warn of danger (signs of the counterspirit). Ezekiel is a good model for relig-ious in this proclamation. Review for Religious, September-October, 1987 First of all, Ezekiel, like all the prophets, denounces and announces; he afflicts the comfortable and comforts the afflicted. His book not only contains oracles that are warnings of danger to the Chosen People (4- 24), the nations (25-32), and the shepherds of Israel (34), but powerful statements of hope such as the vision of dry bones (37) and the raising of a good shepherd for Israel (34). Secondly, Ezekiel is a good model for religious because he proclaims the word of God in both words and symbolic action. His signs are par-ables in action. For example, Ezekiel performs acts symbolic of siege and exile (4-5); prepares his baggage and digs a hole in the wall of the city as an act symbolic of exile (12); groans bitterly to symbolize the city's coming fall(12); neglects the normal mourning customs at the death of his wife as symbolic of the fact that Israel will not be able to mourn when the city of Jerusalem is besieged (24); and, finally, joins two sticks as a symbolic prophecy of the new covenant people (37). These actions raise questions among the people which allow the prophet to proclaim the word of the Lord: "Will you not tell us what all these things that you are doing mean for us?" (24:19; 39:18). This proclamation of God's word by prophetic action is a valuable way of viewing our living of the vowed life. The vows are symbolic ac-tions that often open to religious the possibility of proclaiming a word of the Lord. Religious life is acted prophecy.3 The lived vows can warn of danger and proclaim good news. For example, the vow of poverty can warn of the dangers of consumerism and can challenge the prevailing be-lief that more is better. It can also proclaim good news. The sharing of common goods lived by religious, for example, can proclaim that shar-ing is a life-giving alternative to greed and exclusive possess!on. The sym-bolic action of living the vows will hopefully lead others to ask questions: "Why do you do this? . What does this mean?" Thus re-ligious will have an opportunity to further proclaim the word of the Lord. As I mentioned earlier, once the sentry has proclaimed what has b~en seen, it is no longer solely his or her responsibility to act. This is clear in the call of Ezekiel. The role of Ezekiel is to be the sentry, the watcher and proclaimer. The responsibility to act is the responsibility of the en-tire people. The important thing for the religious is to proclaim clearly the message of the Lord in our world today, even though religious can-not ¯ control the response to the proclamation. As Ezekiel is told: "And whether they heed or resist--for they are a rebellious house--they shall know that a prophet has been among them" (2:5). The call to religious, then, is to stand for certain values and to speak those values in word, The Religious as Sentry / 679 and especially in deed, so that people will know that a word of the Lord has been spoken in their midst. Would it not have a tremendous impact on our modern world if people would know that a prophet has been among them? One Role Among Many. Another characteristic of the sentry is to have a uniquely different role, a role that can be out of synchronization with the rest of society. The vowed life of religious often places them out of synchronization with others. In the past this uniqueness has been explained as a form of life superior to other Christian lifestyles. The im-age of the sentry helps us image the complementarity of different life-styles. To say that religious have a unique role in the Church and society is not to say that it is better or more important than the roles of others. By their gifts, religious contribute to the world, but they are at the same time dependent on the gifts and lifestyles of others. All contribute to the common good. In the past, to be a sentry often meant to live on the margins of soci-ety. Religious, too, have often moved to the margins of society. Relig-ious houses were set up on the fringes of the city or separated from the city in the desert or countryside. There is a need for this type of sentry today. But signs of good news and omens of danger are also in the midst of society. In our day, when we read about terrorist attacks almost daily, we know that the greatest danger may come from within the city gates themselves. Those who can harm us live in our midst. Therefore, there will be need for religious immersed in society to read the signs of God's reign, that is, the movement of the Spirit in the midst of the world. At the same time, they will need to read the signs of peril and danger, that is, of the counterspirit in the midst of the world. Conclusion I believe that reflection upon Ezekiel and his call as sentry can en-rich the vision of the prophetic role of religious in our day, can be for religious a new way of imagining their role. Many religious will ask whether they are worthy or capable of such a call. Most honest religious will feel unworthy, as did Ezekiel, who fell upon his face when he was called (I :28). To take up the challenge can only be in response to God's call. "Child of the earth. Stand up! I wish to speak to you" (2: I). The call of the religious will be a response to the Spirit moving within. This will be the source of the authentic voca-tion to be a sentry for God's people and for the world. Finally, since the call to be a sentry will be a call from the Lord, he will be with the relig-ious on the journey. "Fear them not," (3:10) the Lord tells Ezekiel. The 680 / Review for Religious, September-October, 1987 Lord tells religious today the same: He will be with the sentry today, as he was with Ezekiel, Jeremiah, Isaiah and the other prophets. "I am with you always, yes, even to the end of time" (Mt 28:20). NOTES ~Avery Dulles, S.J., Mddels of the Church (Garden City, New York: Doubleday & Company, Inc., 1974). 2Lawrence Cada, S.M. et al., Shaping the Coming Age of Religious Life (New York: The Seabury Press, 1979), pp. I 1-50~ 3See my article "Religious Life as Acted Prophecy" REvmw ~OR REt.mIOUS 41, n. 6, November/December, 1982, pp. 923-927. ,From Tablet to Heart: Internalizing New Constitutions I and II by Patricia Spillane, M.S.C. Address: Price: $1.25 per copy, plus postage. Review for Religious Rm 428 3601 Lindell Blvd. St. Louis, Missouri 63108 The Fathers in the Office of Readings: St. Cyprian of Carthage Anthony Daly, S.J. Father Anthony Duly has been a member of the faculty of the Languages Depart-ment of Saint Louis University. He has published several of these descriptive and brief biographies of Fathers of the Church who have been used in the Office of Read-ings of the Liturgy of the Hours. His last contribution appeared in the issue of Sep-tember/ October 1983. He may be addressed at Jesuit Hall; 3601 Lindell Blvd.; St. Louis, Missouri 63108. The third-century writings of St. Cyprian, bishop and martyr, are impor-tant today because they furnish otherwise unknown details of the life of both the Christians and pagans of his day and because they provide an illustration, hard to interpret though it is, of third-century African epis-copal attitudes toward the Roman papacy, a topic, however, which is not treated here. More directly, the writings reveal the character of St. Cyprian him-self, an interesting man with qualities people of any era can admire and imitate and who has many things to say which will never go out of date. What follows is first a brief overall sketch of St. Cyprian's life and then a more detailed account of certain matters which seemed likely to be of interest to readers of the Liturgy of the Hours. Well educated in the secular tradition of his times, Cyprian was a man who actively and thoroughly integrated his knowledge and experi-ence within a completely Christian ideology. He appears as an effective rhetorician, a competent bishop and administrator, a practical leader who knows how to make the best of a difficult situation, and a man of great personal charm, courage, and compassion. But perhaps his most strik-ing characteristic is his ability to face martyrdom, that of others and then 681 61~9 / Review for Religious, September-October, 1987 finally his own, not only with equanimity but even with joy and satis-faction. ~ The selections from his writings in the Liturgy of the Hours com-municate a spirit of firm religiosity which is rendered more attractive by human charm and more realistic by a moderate cast of mind. His mar-tyrdom adds to his words the weight of tested sincerity and makes more telling his exhortations to hope, courage, and joy. Thascius Caecilianus Cyprianus (c.205-258) was an African, born per-haps at Carthage, of wealthy pagan parents. He lived at Carthage where he was an orator and prominent citizen, and, like the more famous St. Augustine who for a time, but more than a century later, also lived in that North African city, Cyprian was a teacher of rhetoric. In midlife he took stock of his own character and of the repugnant pagan society in which he lived. This led him in the year 246 to become a Christian. He gave his money to the poor, took a vow of chastity, was ordained a priest, and in 248-49 he was consecrated bishop of Carthage. The ideal of personal integrity seems to have been what first attracted Cyprian to Christianity, an ideal which he found fulfilled for him there as a gift from God. He seems never to have lost it again, and secure in it, he began to devote himself to helping others. This was especially true as he performed his episcopal tasks of encouraging the faithful, teach-ing sound doctrine, and governing well, always seeking to preserve and foster the unity of the Church. But his desire to help others seems to have accompanied his conversion itself, for one of the first things he did as a Christian was write To Donatus, the purpose of which was to convert to Christianity his friend Donatus and others. Cyprian's election as bishop was unusual in that it occurred not very long after his conversion to Christianity. That the choice fell upon him seems to have been due to his obvious sincerity, his high standing in the local community, his eminent personal qualifications, and the fact that he had already published at least one and perhaps as many as three of his Christian writings.2 Although the exact process of his election is not known, it is clear that it involved the agreement of a majority of the clergy, of the neighboring bishops who assembled to ordain him, and of the laity who were his strongest supporters. Confidence in Adversity His episcopal career was stormy right from the time of his election as bishop. There were some who opposed selecting him, and among them were a certain Novatus and some other elderly presbyters at St. Cyprian of Carthage [ 683 Carthage, who, although they may have had other motives as well, prob-ably were jealous of Cyprian. Soon, in 250, the Roman emperor Decius instituted the first truly sys-tematic and universal persecution of Christians. Commissions were set up throughout the empire which were to witness certain acts of worship of the pagan gods which were to be performed by everyone as a relig-ious test. Some of the Ch?istians complied; others were able to secure official certificates of compliance (libelli) even though they had not in fact worshiped; still others refused to comply and were subject to impris-onment, torture, or even death. Cyprian was among yet a fourth class of Christians who avoided the confrontation by going into hiding. He was criticized for this, but, as he explained it, when the edict against Christians was promulgated, the pagan populace at Carthage called for him to be brought forward. He fled not so much for his own safety, he explained, but in order to avoid a public uprising which he feared would endanger his flock. He further explained that despite his physical sepa-ration he kept in close touch with his people by letter.3 Some of these communications are included in the collection of his extant letters. In this, in other episcopal decisions, and in the general conduct of his personal life, St. Cyprian displays remarkable self-confidence. In this episode, he gives his reasons for withdrawing from Carthage, expects them to be accepted, and does not seem at all embarrassed to return, show his face, and even to admonish in certain matters those who had suffered or were still in prison for the faith, the confessors. Cyprian found it necessary to warn the confessors not to try to usurp the role of the bishop in granting ecclesiastical pardon to those who had given in to the authorities, the lapsed. Not altogether unreasonably, the custom was gaining ground according to which some of the lapsed were securing from the confessors requests for full and immediate reinstate-ment in the Church, and these requests, either written or oral, were gen-erally being honored, thus gaining quasi-hierarchical authority. In addi-tion to cautioning the confessors in this matter, Cyprian also admonished them not to give in to softness and vice once their trials had ended. Cyprian'.s is an attractive self-confidence, not haughty, a self-confidence based on truth and courageous love. One wonders if it en-tailed an inner struggle for Cyprian; if so, it is part of his private life and is not reflected in his writings. The Novatian Schism Probably because the severity of the persecution was unpopular with most pagans, and because the courage of the martyrs was probably at- Review for Religious, September-October, 1987 tracting enough converts to make the persecution self-defeating, it was ended early in 251. At that point Cyprian was faced with a controversy over how the bishops and clergy themselves should treat the lapsed, both those who had obeyed the edict and sacrificed to idols, and those who had obtained fraudulent certificates, or libelli. Cyprian, who adopted moderate and individualized attitude toward those who had lapsed in these ways, was able to make his view prevail'. His guiding principle was that those guilty of serious sin should be given an opportunity to achieve genuine repentance, a state of soul which he thought a sinner could ex-perience only through undergoing a suitable period of penance. But at the same time he insisted that sin can in fact be forgiven and that no re-pentant person should be deprived of hope, that each should be readmit-ted to the Church at the appropriate time. Against Cyprian were both those who wanted everyone readmitted to the Church without further com-plication and those who advised that reconciliation with the Church be forever withheld from those who had fallen. Chief among the proponents of this last course of action were the No-vatianists, so called because they were followers of Novatian, a rigorist Roman bishop who claimed the papal throne. Because his claim was re-jected by the Church at large and because of his rigorism, he and his fol-lowers became schismatic, and their rival church, widespread through-out the empire, was not entirely reconciled with Catholics until the end of the seventh century. Baptism by Heretics Under the Emperor Gallus (25 ! -53) a second persecution took place which was itself followed, in the years 255-57, by another major con-troversy, this time over the validity of baptism administered by heretics, chiefly the Novatianists. The difficulty arose over whether those origi-nally baptized by Novatianists and others not in communion with the Church should be rebaptized when they were accepted into the Catholic communion. Cyprian championed the losing cause, maintaining that the baptisms administered by heretics had no value. He appears still to have been of this opinion when, under the Emperor Valerian (253-60), a third persecution cost him his life. Although the Church later determined that baptism administered by non-Catholics is valid provided certain elements are present, on the un-derstanding that it is Christ himself who truly baptizes rather than the in-dividual who happens to be administering the rites, the whole matter was not yet worked out in Cyprian's day. Clearly he too would attribute the effects of the sacraments to Christ, but in his mind heresy and schism, St. Cyprian of Carthage / 685 since they involve separation from the Church, are tantamount to reject-ing Christ. How, he reasoned, could someone who rejects Christ bap-tize in his name? By the same token, such a person "shall not come to the rewards of Christ," even if he suffers martyrdom.4 His position on the matter underscores the importance he placed on unity in the Church. In the year 258 Cyprian ended his life in stirring fashion, boldly em-bracing his martyrdom. The account of his death forms the alternate sec-ond reading of the Office of Readings on his feast day. It is celebrated on September 16, along with that of Pope Cornelius whom Cyprian sup-ported against the rival claimant to the papacy mentioned above, Nova-tian. Writings Cyprian's treatise On the Lord's Prayer furnishes the largest single group of selections from his writings in the Liturgy of the Hours. These are nearly matched in volume by extracts from his Letters, and the ma-terial is rounded out by single samples from several works: On the D?ess of Virgins, On the Value of Patience, On Man's Mortality, and the Ex-hortation to Martyrdom, Addressed to Fortunatus. Finally there is the description of his martyrdom by an unknown author, taken from The Pro-consular Acts. There are eight other works by Cyprian not included in the Liturgy. Of these, To Demetrianus is a work similar to the longer, more famous City of God by St. Augustine. Both works deny that Christians are to be held responsible for wars and natural disasters, and attribute them instead to the vices of the pagans. Another title of Cyprian's often likened to a writing of St. Augustine, in this instance the Confessions, is To Donatus, mentioned earlier, which describes Cyprian's conversion to Christianity from paganism. Here Cyp-rian rejoices in his new life which he attributes to the cleansing of sav-ing water and the effects of "a quickening act of divin~ grace." Through power given by God he has been enabled to abandon lavish banquets, expensive clothing, and public honors in favor of a private life, simple clothes, and thrift. Although he once thought he could never be rid of his sins which he had come to indulge as "proper and belonging to" him, he had left hard drinking behind, together with exaggerated self-importance, anger, covetousness, cruelty, ambition and lust. He empha-sizes that his new way of life is not to be attributed to himself, but to God.5 As has been mentioned, because it recounts Cyprian's conversion from sin through the power of God, and because he wrote it to help oth- 61~6 / Review for Religious, September-October, 1987 ers experience a similar conversion, To Donatus has been compared to the Confessions of St. Augustine. Nevertheless, there are three sharp dif-ferences between the two works. Most obvious is their difference in length, Cyprian's work being much shorter. Second, Augustine is spe-cific in recounting his sins and the steps by which he became a Chris-tian, whereas Cyprian summarizes his experiences in general terms. Third, Augustine addresses God directly in the Confessions and always emphasizes his personal love for God. Cyprian addresses his friend Do-natus; he attributes to God his newfound mastery over himself, but he does not dwell on his relationship with God. Instead, his attention cen-ters on treasuring his newly purified way of life and on contrasting it with the wickedness of the pagan society which he has left behind. Cyprian pities the world and gives thanks to God for having escaped from it with its robbers, pirates, wars, and gladiatorial contests.6 He be-lieves the themes of the tragedies presented in the theater corrupt private morals: parricide, incest, and adultery which "is learned as it is seen"; and these things are all the worse because they are presented with the approval of public authority. Men make themselves effeminate on stage, and Venus, Mars, and Jupiter are depicted as unchaste, Jupiter even ad-vancing to "the raping of young boys . Ask now whether he who looks upon this can be healthy-minded or chaste. One imitates the gods whom he venerates. For these poor wretches sins become even religious acts. ' ' 7 Further evils in society include homosexuality, prostitution, litigious-ness, bribery and collusion, fraud, forgery, perjury, and the falsification of charges. In court the wicked fare better than the innocent. To secure a place of prominence in society, men become sycophants, spendthrifts on public spectacles, or they build up estates, dispossessing the poor, and must live in fear of thieves and lawsuits.8 Cyprian recounts all of this in order to show the goodness of God who saves us from becoming wicked or vain.9 The Christian way to live in such a world is to raise one's eyes from earth to heaven, to be next to God in mind, to ignore what is seemingly sublime and great in human affairs, and to be greater than the world, for a religiously oriented way of life is a greater prize than anything the world has to offer. Five other works not included in the Liturgy of the Hours have fairly self-explanatory titles: The Lapsed, The Unity of the Church, Works and Almsgiving, Jealousy and Envy, and That the Idols Are Not Gods, a work sometimes considered spurious.~° A final work not used in the Liturgy is To Quirinus: Three Books of Testimonies. This treatise, which seems St. Cyprian of Carthage actually to represent two separate works by Cyprian which were com-bined later, perhaps by someone else, lists scriptural passages designed to show that the Christians h~ve inherited the promises made to the Jews, texts which illustrate the mysteries of Christ, and passages designed to show how to live the Christian life. Interpreting Cyprian Three aspects of the life of St. Cyprian seem particularly significant for interpreting and appreciating his writings: first, he was a rhetorician; second, he became a bishop; and then finally, he died a martyr. As a rheto-rician he knows how to use words to achieve the result he wants; but he uses them in a less literal sense than does a philosopher or a speculative theologian, and he gives more weight to various ideas and attitudes than would a disinterested writer who is unaffected by the press of circum-stances. Thus it is often necessary to consider carefully the context in which he is writing, and to subordinate the literal meaning of what he says to the effect he seems to be trying to achieve,, A bishop's preoccupation with his duty to guide, instruct, protect, and correct his people permeates the writings of Cyprian. In this office, it is obvious that he is motivated first and last by his love of Christ and the Church, and that he views everything else from a Christian perspec-tive. Constantly he shows good common sense and a sane grasp of the limits and potential of human nature. Finally, the atmosphere of hostility to the faith in which Cyprian ex-ercised his episcopacy'and which finally resulted in his death shaped and sharpened his vision of the world and how it is to be approached; this may well be the most important factor influencing his strong emphasis on eternal life. He quotes the Scriptures, both Old Testament and New, with a natu-ral ease which indicates true familiarity; having made a thorough study of them at the time of his conversion to Christianity, he seems to have continued this study throughout his career as a bishop. Quotations are always at hand to reinforce and embellish the points he wants to make. Among his works are the To Quirinus described above, and another col-lection of Scripture texts briefly mentioned as a work quoted in the Lit-urgy of the Hours, the Exhortation to Martyrdom, Addressed to Fortu-natus. Here, under twelve headings, are texts bearing generally on mar-tyrdom which a preacher or writer could use to encourage Christians liv-ing under the threat of persecution. Review for Religious, September-October, 1987 Literary Style Cyprian's style is clear, orderly, and often ornate, marked by a lib-eral but tasteful use of rhetorical figures such as parallel clauses whose grammatical structures are similar, phrases ending in the same sound, and the strategic repetition of words. His love of metaphors, some of which are quite engaging, is not obscured by translation into English. Vir-gins, for instance, are termed blossoms;~ like the emperor or one of his generals, God watches us doing battle with evil;~2 "the commands of the Gospel. are the rudder for keeping us on the right course";~3 and the Christian victorious over "earth's torment and suffering" is com-pared to a soldier returning home in triumph after defeating the enemy. ~4 On the Lord's Prayer This treatise, more than a third of,which has been included in the Lit-urgy ofothe Hours, has been praised throughout history as a fine com-mentary, certainly among the best non-technical ones ever written. Three points from the material in the Liturgy seem especially note-worthy. The first is Cyprian's insistence that prayer should have a social dimension: "We do not say 'My Father, who art in heaven,' nor 'Give me this day my daily bread'. Rather, we pray., not for one in-dividual but for all. For the people of God are all one." ~5 Second, there is Cyprian's sober awareness that we all sin every day and stand in con-stant need of sanctification. 16 A third point is Cyprian's stirring expres-sion of Christian steadfastness. When he speaks of accepting suffering and even death with Christ who suffered for us, we are reminded of the terrible hostility which confronted him and his fellow Christians.~7 Portions of the work not quoted in the Liturgy show that Cyprian's caution about the world is remarkably well balanced. This is especially true if the pagan culture in which he lived is fully taken into account. For instance, despite superficial similarity between pagan Stoicism and his remarks about rising above the world, Cyprian clearly shows that he does not underestimate the value of material creation; on the contrary, he advises us to pray that by the help of God we experience a harmony between the flesh an°d the spirit, the earthly and' the heavenly; and he un-derstands that Christ renews and preserves humanity. ~8 ~;imilarly, in his warning about the entangling effect of riches, Cyprian may have been more emphatic than he would otherwise have been because he realized that the thought of losing property kept many from confessin~ Christ dur-ing the persecution. 19 Off the negative side, the work includes an embar-rassingly strong and wholesale condemnation of the Jews; Cyprian goes so far as to say that they can no longer call God their Father, since they St. Cyprian of Carthage / 689 rejected and killed Christ.2° On the Dress of Virgins The final work to be considered here is On the Dress of Virgins, ex-cerpts from which make up the second reading in the Common of Vir-gins. (There is an alternate second reading taken from the Decree on the Renewal of Religious Life of the Second Vatican Council.) In the excerpts (chs. 3-4, 22, 23) St. Cyprian describes virgins adorned with right conduct as beautiful, as "the image of God that re-flects the holiness of the Lord," and as "the most illustrious members of Christ's flock." He interprets the virginal life as beginning to be "now what we shall all be in the future," in the kingdom of heaven, he means, where there is no marriage. As a matter of fact, Cyprian's thought goes even further. He sees virginity as a part of the image of the heavenly man, Christ, to whom we are encouraged to conform ourselves. Virgins are "equal to God's angels." ~ Humbled by the thought of them, and not, he says, in a spirit of cen-sure or even of authority, but out of concern for them, he exhorts them to "persevere in chastity and virginity." Having renounced the pleas-ures of the flesh, "they should not strive to adorn themselves or give pleasure to anyone but the Lord." In this way, having passed "through this world without the world's infection," they "will receive a glorious prize" for their virtue.2~ The passages from this treatise which are included in the Liturgy of the Hours express sound and encouraging attitudes good for all time; some of the material not included sounds strange to modern ears. This material, because it is historically conditioned on the one hand or rheto-rically condemnatory on the other, is harder to understand. . Although the excerpts seem to concern women rather than men, else-where in the treatise Cyprian states that he intends .his general remarks for "men as well as women, boys as well as girls, every sex and every age."22 This does not mean, however, that he viewed men and women as equal in every respect, or even that he disagreed with the traditional Roman view of women as the weaker sex. For instance, regarding mar-tyrs in The Lapsed, he says, "Joining.~the victory of their men, come the women too, triumphing over the world and over their sex alike."23 So too, he uses as an. argumeht on behalf of virginity that it frees a woman not.only from the pains of childbirth but also from the dominion of a husband.24 On the warrant of Scripture Cyprian insists that physical adornments should be rejected by virgins, who should strive to please God rather than 690 / Review for Religious, September-October, 1987 men.25 Furthermore, women are to avoid being an occasion of sin for men.26 Even if a woman has wealth, it is false to argue that she should make use of it to improve her physical appearance; rather, things "that have been acquired in the world and will remain here with the world, should be despised (contemni) just as the world itself is despised."27 In-deed, virgins should be like martyrs in that they should avoid the "wide and broad roads" in favor of the "hard and steep path which ascends to glory," for the devil uses allurements and pleasures "that he may kill.' ,28 Today many would consider the judicious and modest use of makeup simply a part of formal dress. From this point of view Cyprian's invec-tive against necklaces, earrings, makeup, and red articles of clothing seems overdrawn. But for Cyprian such things are not innocent. Not only for virgins but for all women makeup and earrings are, to his mind, in-ventions of the devil: "the work of God and his creature and image should in no way be falsified;., everything that comes into existence is the work of God. whatever is changed, is the work of the devil."29 The difference between today's view and his seems to stem neither from licentiousness in us nor from prudishness in him, but from Cyprian's an-cient cultur

Issue 32.1 of the Review for Religious, 1973. ; Review ]or Religious is edited by faculty members of the School of Divinity of St. Louis University, the editorial offices being located at 612 Humboldt Building; 539 North Grand Boulevard; St. Louis, Missouri 63103. It is owned by the Missouri Province Educational Institute; St. Louis, Missouri. Published bimonthly and copy-right © 1972 by Review [or Religious. Composed, printed, and manufactured in U.S.A. Second class postage paid at St. Louis, Missouri. Single copies: $1.25. Sub-scription U.S.A. and Canada: $6.00 a year; $11.00 for two years; other countries, $7.00 a year, $13.00 for two years. Orders should indicate whether they are for new or renewal subscriptions and should be accompanied by check or money order payable to Review ]or Religious in U.S.A. currency only. Pay no money to persons claiming to represent Review ]or Religious. Change of address requests should include former address. R. F. Smith, S.J. Everett A. Diederich, S.J. Joseph F. Gallen, S.J. Editor Associate Editor Questions and Answers Editor January 1973 Volume 32 Number 1 Renewals, new subscriptions, and changes of address should be sent to Review for Religious; P.O. Box 6070; Duluth, Minnesota 55802. Correspondence with the editor and the associate editor together with manuscripts, books for review, and materials for "Subject Bibliography for Religious" should be sent to Review for Religious; 612 Humboldt Building; 539 North Grand Boulevard; St. Louis, Missouri 63103. Questions for answering should be sent to Joseph F. Gallen, SJ.; St. Joseph's Church; 321 Willings Alley; Philadelphia, Pennsylvania 19106. Review for Religious Volume 32, 1973 / 1 Editorial Offices 539 North Grand Boulevard Saint Louis, Missouri 63103 R. F. Smith, S.J. Everett A. Diederich, S.J. Joseph F. Gallen, S.J. Editor Associate Editor Questions and Answers Editor Review ]or Religious is published in January, March, May, July, September, and November on the fifteenth of the month. It is indexed in the Catholic Periodical and Literature Index and in Book Review Index. A microfilm edi-tion of Review ]or Religious is available from University Microfilm; Ann Arbor, Michigan 48106. Copyright (~ 1973 by Review ]or Religious. AIIocution on Secular Institutes On September 20 1972 members of the International Congress of Leaders of Secular Institutes were granted an audience with His Holiness, Pope Paul VI. During the audience the Holy Father delivered the following allocution, presented here in the English translation given in the Osservatore romano, English language weekly edition, October 5 1972, pages 3-4. Beloved Sons and Daughters in the Lord, once more we have the oppor-tunity of meeting you, Leaders of the Secular Institutes, who are and repre-sent a vigorous and flourishing section of the Church at this moment of history. The circumstance that has brought you before us is, this time, the International Congress which you have carried out and are about to con-clude here in Nemi, near our summer residence at Castel Gandolfo, and at which you examined the statutes of the "World Conference of Secular Institutes" (C.M.I.S.), about to be erected. We do not wish to discuss your work, which was certainly carried out with thoroughness and enthusiasm, under the watchful care and with the participation of the competent Sacred Congregation. We hope that it will reap rich fruits in relation to the increase of your institutions. Your Presence a Testimony We rather desire to dwell on some reflections about what the function of the secular institutes could be in the mystery of Christ and in the mystery of the Church. When we look at you and think of the thousands and thousands of men and women of whom you are part, we cannot but feel consoled, while a deep sense of joy and gratitude to the Lord comes over us. How strong and flourishing the Church of Christ appears in you! This venerable Mother of ours, whom some people today, even among her sons, take as the butt 4 / Review [or Religious, Volume 32, 1973/1 of harsh, pitiless criticism; about whom some delight in describing fanciful symptoms of decrepitude and in predicting ruin; here we see her, on the contrary, bursting continuously into bud and blossoming beyond all expec-tation with initiatives of holiness. We know that it must be so and could not be otherwise, because Christ is the divine inexhaustible source of the vi-tality of the Church; and your presence offers us a further testimony of this, and is for all of us an opportunity for renewed consciousness. But we wish to scan your face more closely, in the family of the People of God. You, too, reflect a "specific way" in which the mystery of Christ can be lived in the world, and a "specific way" in which the mystery of the Church can be manifested. Christ the Redeemer is such a fullness, which we will never be able to understand or express completely. He is everything for His Church. In her, what we are we are just because of Him, with Him, and in Him. Also for the secular institutes, therefore, He remains the ultimate example, the in-spirer, the source on which to draw. Based on Christ the Savior and following His example you are carrying out, in your own characteristic way, an important mission of the Church. But the Church, too, in her way, like Christ, is such a fullness, such riches, that no one by himself, no institution by itself, will ever be able to understand her and express her adequately. Nor would it be .possible for us to discover her dimensions, because her life is Christ, who is God. So also the reality of the Church, and the mission of the Church, can be expressed completely only in the plurality of members. It is the doctrine of the Mystical Body of Christ, the doctrine of the gifts and charisms of the Holy Spirit. A Consecrated Secularity This is the point, as you have understood, to ask ourselves about your particular way of carrying out the mission of the Church. What is your spe-cific gift, your characteristic role, the "quid novum" brought by you to the Church of today? Or: in what way are you the Church today? You know the answer; you have by now clarified it to yourselves and to the Christian community. You are at a mysterious confluence between the two powerful streams of Christian life, welcoming riches from both. You are laymen, consecrated as such by the sacraments of baptism and confirmation but you have chosen to emphasize your consecration to God with the profession of the evangeli-cal counsels assumed as obligations with a stable and recognized bond. You remain laymen, engaged in the secular values characteristic of, and peculiar to, the laity (Lumen gentium, 31), but yours is a "consecrated secularity" (Paul VI, Discorso ai Dirigenti e Membri degli Istituti Secolari nel XXV della "Provida Mater," L'Osservatore Romano, 3 February 1972), you are "secular consecrated" (Paul VI, Discorso ai partecipanti al Congresso ln-ternazionale degli lstituti Secolari, 26 September 1970, Insegnamenti A llocution on Secular Institutes VIII, p. 939). Though "secular," your position differs in a certain way from that of mere laymen, since you are engaged in the same worldly values, but as consecrated beings: that is, not so much to affirm the intrinsic validity of human things in themselves, but to direct them explicitly according to the evangelical beatitudes. On the other hand you are not religious, but in a certain way your choice is concordant with the religious, because the con-secration you have made sets you in the world as witnesses to the suprem-acy of spiritual and eschatological values, that is, to the absolute character of your Christian charity. The greater the latter is, the more relative it makes the values of the world seem, while at the same time it helps their correct implementation by yourselves and by your other brothers. Both Aspects Essential Neither of the aspects of your spiritual nature can be overrated at the expense of the other. They are both equally essential. "Secularity" indicates your involvement in the world. But it does not mean only a position, a function, which coincides with living in the world by practicing a trade, a "secular" profession. It must mean in the first place awareness of being in the world as "your specific place of Christian re-sponsibility." To be in the world, that is, to be engaged in secular values, is your way of being the Church and of making her present, of saving your-selves and of announcing salvation. Your existential and sociological con-dition becomes your theological reality; it is your way to realize and testify to salvation. Thus you are an advanced wing of the Church "in the world"; you express the will of the Church to be in the world in order to mold it and sanctify it "from within, in the manner of leaven" (Lumen gentium, 31), a task, too, which is mainly entrusted to the laity. You are a particularly concrete and efficacious manifestation of what the Church wishes to do to construct the world described and desired by Gaudium et Spes. "Consecration," on the other hand, indicates the intimate and secret carrying structure of your being and your acting. Here is your deep and hid-den wealth, which the men in the midst of whom you live cannot explain and often cannot even suspect. Baptismal consecration has been further radicalized as a result of an increased aspiration for love aroused in you by the Holy Spirit; not in the same form as the consecration of religious, but nevertheless such as to induce you to make a fundamental option for life according to the evangelical beatitudes. So that you are really consecrated and really in the world. "You are in the world and not of the world, but for the world," as we ourself described you on another occasion (Paul VI, Discorso ai partecipanti al Congresso Internazionale degli Istituti Secolari, 26 September 1970, lnsegnamenti, VII, p. 939). You live a real consecra-tion according to the evangelical counsels, but without the fullness of "visi-bility" characteristic of religious consecration; a visibility that is constituted, 6 / Review lor Religious, Volume 32, 1973/1 in addition to the public vows, by a closer community life and by the "sign" of the religious habit. Yours is a new and original form of consecration, prompted by the Holy Spirit to be lived in the midst Of temporal realities, and to bring the strength of the evangelical counsels--that is, of divine and eter-nal values--into the midst of human and temporal values. The Cross of Christ Your choices of poverty, chastity and obedience are ways of partici-pating in the cross of Christ, because they associate you with Him in the renunciation of goods which are elsewhere permissible and legitimate; but they are also ways of participating in the victory of the risen Christ, since they free you from the hold that these values might have on the full avail-ability of your spirit. Your poverty tells the world that it is possible to live among temporal goods and use the means of civilization and progress, without being enslaved by any of them. Your chastity tells the world that it is possible to love with disinterestedness and the inexhaustibility that draws on God's heart, and to dedicate oneself joyfully to everyone without tying oneself to anyone, taking care particularly of the most abandoned. Your obedience tells the world that it is possible to be happy without stopping at a comfortable personal choice, but remaining fully at the disposal of God's will, as it appears from daily life, from the signs of the times, and from the aspirations to salvation of the world of today. Thus, also your activity in the world--both personal and collective, in the professional sectors in which you are engaged individually or as a community--receives from your consecrated life a more marked orientation towards God, it, too, being somehow involved and swept along in your consecration. And in this singular and providential configuration, you enrich the Church of today with a particular exemplarity in her "secular" life, liv-ing it as consecrated beings; and with a particular exemplarity in her "con-secrated" life, living it as secular persons. Priests in Secular Institutes At this point we would like to dwell on a particularly fruitful aspect of your institutions. We are referring to the numerous group of those who, consecrated to Christ in the ministerial priesthood and wishing to be united to Him with a further bond of donation, embrace the profession of the evangelical counsels, joining the secular institutes in their turn. We are thinking of these brothers of ours in Christ's priesthood, and we wish to encourage them, while we admire in them, once more, the action of the Spirit, indefatigable in arousing desire for ever greater perfection. What has been said so far, certainly applies to them, too, but it would require further study and clarifications. In fact, they arrive at consecration in the evangelical counsels and commitment to "secular" values not as laymen, but as ecclesiastics, that is, bearers of a sacred mediation in the People of Allocution on Secular Institutes / 7 God. In addition to baptism and confirmation, which constitute the basic consecration of the laity in the Church, they have received a subsequent sacramental specification in holy orders, which have constituted them hold-ers of certain ministerial functions with regard to the Eucharist and the Mys-tical Body of Christ. This has left the "secular" nature of Christian voca-tion intact, and they can therefore enrich it by living it as "consecrated" persons in the secular institutes. The requirements of their spirituality are very different, however, as well as certain external implications in their practice of the evangelical counsels and in their secular commitment. Ecclesiai Communion In conclusion we wish to address a pressing and fatherly invitation to everyone: to cultivate and increase ecclesial communion, to have it at heart always and particularly. You are vital articulations of this communion, because you, too, are the Church; never make an attack on their effi-ciency. It is impossible to conceive or understand an ecclesial phenomenon outside the Church. Never let yourselves be overcome by, or even give thought to, the temptation, too easy today, that authentic communion with Christ is .possible without real harmony with the ecclesial community gov-erned by the legitimate pastors. It would be misleading and illusory. Of what value would an individual or a group be, however lofty and perfect their intentions might be subjectively, without this communion? Christ asked us for it as a guarantee to admit us to communion with Him, just as He asked us to love our neighbor as documentation of our love for Him. You are, therefore, of Christ and for Christ, in His Church; this Church is your local community, your institute, your parish, but always in the communion of faith, of Eucharist, of discipline, and of faithful and loyal collaboration with your bishop and with the hierarchy. Your structures and your activities should never lead you--be you priests or laymen--to a "bi-polarity" of positions, or to an "alibi" of interior and exterior attitude, far less to positions in opposition to your pastors. This is our invitation; this is our wish, in order that you may be in the midst of the world authentic operators of the one saving mission of the Church, in your own characteristic way, to which you have been called and invited. May the Lord thus help you to prosper and fructify further, with our Apostolic Blessing. Address on Religious Life Paul On October 19 1972 Pope Paul gave an audience to the.representatives of the national conferences of religious institutes of men and women together with the "Council of the Sixteen," a group composed of eight superiors general of men religious and of eight superiors general of women religious. During the audience the Holy Father delivered the following allocution which is printed here in an adaptation of the English translation that appeared in Osservatore romano, English language weekly edition, November 5 1972, page 5. Dear Sons and Daughters: Let Us first of all express to you the joy and emotion that we feel on receiving you. With Us you bear the honor and the weight of a great responsibility: the guidance and the authenticity of religi-ous life today. Beyond your persons we behold the thousands of men and women who devote their lives to following Christ in the practice of the evangelical counsels. They represent an immense hope for Us and for the entire Church. You have responded to the appeal of the Congregation for Religious and Secular Institutes to review during these few days the aggiornamento that the Council and your chapters have aroused and implemented, par-ticularly on the plane of prayer and common life. You have tried to ascer-tain how to overcome the tensions that are appearing--they are probably inevitable--within your different congregations and how to live, in a certain pluralism, the deep unity to which the disciples of Christ must bear witness. We are deeply satisfied with your collaboration with the Congregation which is charged with attending to and presiding over the solution of these problems and thereby with serving you. We hope that this collaboration will be more and more frequent, trusting, and fruitful. Religious Spirit Within the framework of this brief meeting today, it is not possible for Address on Religious Li]e / 9 Us to take up all the questions raised by the adaptation and renewal of religious life. Last year in our apostolic exhortation Evangelica testificatio, We set forth for you Our concerns and hopes on this matter. In the Lord's name We defined the criteria of discernment that will help to guide you along this demanding but compellingly attractive path to a more evangelical life. Webeg you to keep before your eyes and to meditate upon the various elements of religious life which We emphasized and to do this without ne-glecting any of them. This morning our only hope is to revive in you the "religious spirit" that must mark your persons and your communities as well as your positive adherence to the Church. You have chosen to live your baptismal vocation in the particular frame: work of the religious life; rather you have agreed to serve the Lord in this radical way which is a deep response to an evangelical appeal, a way which has p~'oved itself in the Church for centuries and which the Church has authenticated as an unequaled and indispensable testimony of the Beatitudes. We speak frankly to you: Be consistent with yourselves, be faithful to your vocation, do not let this essential character of religious life--which is youi" role in life--dissolve either in theory or in practice. Most Christians are called to affirm their faith and to exercise their charity as laymen with all the temporal responsibilities incumbent on them; their testimony is essential as We have often stressed. Some of them ale doing so today with the sup-port and according to'the requirements of a secular institute; and we have recently [see the preceding article in this issue of Review ]or Religious] praised again this new initiative. But all of thes6 laymen need your faith-fulness to your specific vocation as religious men and women. In addition to the vows of consecrated chastity, poverty, and obedience, religious life demands, as you know, a common life lived in complete brotherhood. It requires a particular kind of asceticism which leads you to renounce freely and joyfully the goods of this world as a sign of your attachment to the Lord Jesus loved for His own sake and above everything and even to the cross. It is manifested in an obedience which makes you completely available for the will of our Father. in heaven through the con-crete appeals of the Church and" of your superiors; it is the way that Jesus lived in obedience to His Father through the conditions of His incarnation (see Jacques Guillet, Jdsus-Christ hier et aujourd'hui .[Paris: Descl6e de Brouwer, 1963], pages 109-25). In short, you must aim at evangelical per-fection (see Mt 5:48) so as to be permanently living signs of the tran-scendency o[ the kingdom ot' God. Paradox of the Gospel Certainly, tl~is sign will not always be understood, and this not only by the "world," as understood by St. John, but even by men of good will and even by your Christian brothers and sisters. And as a result you will suffer. For this world is not only attracted--and sometimes enslaved--by posses- Review [or Religious, Volume 32, 1973/1 sions, power, and the flesh, but it has become supersensitive to the demand for personal development in the framework of complete autonomy. Accord-ing to some, your life may assume an aspect that is somewhat mysterious, strange, and even inhuman. And yet you know that what is foolishness in the eyes of men is wisdom in the eyes of God (see 1 Cor 1:25-7). Besides, would not the real scandal be to perceive that, on the pretext of adaptation, you renounce the requirements of prayer, humility, poverty, sharing, purity, simplicity, and disinterested service that Christ has asked of His disciples? Let us be clear: The form of religious life must not despise natural talents or personal charisms; it must serve the vocation of each person. And it is a heavy task for you as superiors to see to it that each of your brothers and of your sisters may develop in it and may be treated with con-sideration. But the paradox of the gospel--which you more than others have the mission to carry out fully--must not be forgotten: "For whoever would save his life will lose it, and whoever loses his life for my sake will find it" (Mt 16:25). Be assured that this love of the Lord, lived to the extent of renunciation of yourselves, cannot remain without fruit. As it brings you deep joy and the hope of eternal life, it will mysteriously open up for souls the way to the God of love. In this sense, do not fear to be fully religious. Concern for the Missions We will now deal briefly with the second subject of our talk. Such love of God, continually awakened by deep prayer and stimulated by fraternal life, cannot turn you aside from the missionary concern animating you today --a reality in which We greatly rejoice. Whether you live a contemplative or a directly apostolic life, love of the Church will be at the heart of your con-cerns. You will, of course, adhere to the true faith that she professes. You will welcome confidently the guidelines she lays down, the decisions she takes, in different fields for the good of all. At this time this testimony of loyalty of all religious in their union with the See of Peter seems to Us to be of vital importance. Look at history: This loyalty was always decisive at the periods when the Church undertook her great reforms. But, according to the specific charism of your institutes, you will also share the Church's determination to really meet this world, new as it is in so many respects. It is not a question of conforming to it, but of accepting it, of understanding it, and of loving it to the extent of announcing Jesus Christ to it with evan-gelical patience and according to the means best suited to its understanding. In each of your dioceses, regions, and countries, the bishops have the task, with their priests' and pastoral councils, of discerning priority needs, of directing pastoral efforts, and of coordinating them. Each institute must clearly define its personal identity in order to find its place in this service with its own vocation. There is no question of absorbing the wealth of your multiform, traditional charisms in an authoritarian grouping or in an impov- Address on Religious Li]e / 11 erishing leveling process. Nevertheless, each one must participate, in complete availability, in the mission of the Church in harmony with the apostolate ex(rcised in the People of God as a whole under the responsibility of the hierarchy. You will always remember that "exemption" itself concerns particularly the internal structures of your congregations (see Evangelica testificatio, no. 50); it must never be an obstacle to the implementation of a close, deep, cordial communion of sentiments and of action with your bishops. Conclusion Dear Sons and Daughters, We have been thinking of you these days and as we celebrated Mass in honor of St. Luke. You are among those disciples that the Lord is sending before Himself today. We beg the Master of the harvest to send you numerous companions, men and women, of tested loyalty. Already it seems to us that the moment has come for a revival of religious life in depth. Therefore go forth throughout the entire world. Take Christ's peace to it. By your own consecrated life, proclaim His good news: "The Kingdom of God has come near to you" (Lk 10:9). With Mary turn to the Lord in thanksgiving and with perfect availability. And We willingly im-part to you Our blessing. Instruction on Intercommunion Secretariat [or Promoting Christian Unity This English translation of the Latin text of the Instruction is taken from the August 1972 issue of ln[ormation Service published by the Secretariat for Promoting Christian Unity. 1. The Question We are often asked the question: in what circumstances and on what con-ditions can members of other Churches and ecclesial communities be ad-mitted to Eucharistic communion in the Catholic Church? The question is not a new one. The Second Vatican Council (in the decree on ecumenism Unitatis redintegratio) and the Directorium oecumeni-cure dealt with it.1 The pastoral guidance offered here is not intended to change the existing rules but to explain them, bringing out the doctrinal principles on 1The Decree on Ecumenism (Unitatis redintegratio), no. 8: "Yet, worship in common [communicatio in sacris] is not to be considered as a means to be used indiscriminately for the restoration of unity among Christians. There are two main principles upon which the practice of such common worship depends: first, that of the unity of the Church which ought to be expressed; and second, that of the sharing in means of grace. The expression of unity very generally forbids common worship. Grace to be obtained sometimes commends it. The concrete course to be adopted, when due regard has been given to all the circumstances of time, place, and persons, is left to the prudent decision of the local episcopal authority, unless the Bishops' conference ac-cording to its own statutes, or the Holy See, has determined other~vise." See also the Decree on the Eastern Churches (Orientalium Ecclesiarum), no. 27. Directorium ad ea qaae a Concilio Vaticano Secundo de re oecumenica promulgata sunt exsequenda (~ Directorium oecumenicum), A cta A postolicae Sedis, v. 59 (1967), pp. 574-92: "'1. Sharing in Liturgical Worship with Our Separated Eastern Brothers. Besides cases of necessity, there would be reasonable ground for encouraging sacramental sharing if special circumstances make it materially or morally impossible over a long period for one of the faithful to receive the sacraments in his own Church, so that in Instruction on Intercommunion / 13 which the rules rest and so making their application easier. 2. The Eucharist and the Mystery of the Church There is a close link between the mystery of the Church and the mystery of the Eucharist. (a) The Eucharist really contains what is the very foundation of the being and unity of the Church: the Body of Christ, offered in sacrifice and given to the faithful as the bread of eternal life. The sacrament of the Body and Blood of Christ, given to the Church so as to constitute the Church, of its nature carries with it: --the ministerial power which Christ gave to His Apostles and to their successors, the bishops along with the priests, to make effective sacramentally His own priestly act--that act by which once and forever He offered Him-self to the Father in the Holy Spirit, and gave Himself to His faithful that they might be one in Him; --the unity of the ministry, which is to be exercised in the name of Christ, Head of the Church, and hence in the hierarchical communion of ministers; --the faith of the Church, which is expressed in the Eucharistic action itself-~the faith by which she responds to Christ's gift in its true meaning. The sacrament of the Eucharist, understood in its entirety with these three elements signifies an existing unity brought about by Him, the unity of the visible Church of Christ which cannot be lost.~ (b) "The celebration of Mass, the action of Christ and of the people of God hierarchically ordered, is the center of the whole Christian life, for effect he would be deprived, without legitimate reason, of the spiritual fruit of the sacraments" (no. 44). "2. Sharing in Liturgical Worship with Other Separated Brethren. Celebration of the sacraments is an action of the celebrating community, carried out within the com-munity, signifying the oneness in faith, worship, and life of the community. Where this unity of sacramental faith is deficient, the participation of the separated brethren with Catholics especially in the sacraments of the Eucharist, penance, and anointing of the sick, is forbidden. Nevertheless, since the sacraments are both signs of grace and sources of grace (see the Decree on Ecumenism, no. 8), the Church can for adequate reasons allow access to those sacraments to a separated brother. This may be permitted in danger of death or in urgent need (during persecution, in prisons) if the separated brother has no access to a minister of his own communion and spon-taneously asks a Catholic priest for the sacraments--so long as he declares a faith in these sacraments in harmony with that of the Church and is rightly disposed. In other cases the judge of this urgent necessity must be the diocesan bishop or the episcopal conference. "A Catholic in similar circumstances may not ask for these sacraments except from a minister who has been validly ordained" (no. 55). See also "Una dichiarazione del Segretariato per l'Unione dei Cristiani: La posizione della Chiesa Cattolica in materia di Eucaristia comune tra Cristiani di diversi confes-sioni," Acta Apostolicae Sedis, v. 62 (1970), pp. 184-8. ~-See Lumen gentium, no. 3; Unitatis redintegratio, no. 4. 14 / Review for Religious, Volume 32, 1973/1 the universal Church as for the local Church and for each Christian.''3 Celebrating the mystery of Christ in the Mass, the Church celebrates her own mystery and manifests concretely her unity. The faithful assembled at the altar offer the sacrifice through the hands of the priest acting in the name of Christ, and they represent the com-munity of the people of God united in the profession of one faith. Thus they constitute a sign and a kind of delegation of a wider assembly. The celebration of Mass is of itself a profession of faith in which the whole Church recognizes and expresses itself. If we consider the marvelous meaning of the Eucharistic prayers as well as the riches contained in the other parts of the Mass, whether they are fixed or vary with the liturgical cycle; if at the same time we bear in mind that the liturgy of the word and the Eucharistic liturgy make up a single act of worship,4 then we can see here a striking illustration of the principle lex orandi lex credendi.~ Thus the Mass has a catechetical power which the recent liturgical renewal has emphasized. Again, the Church has in the course of history been careful to introduce into liturgical celebration the main themes of the common faith, the chief fruits of the experience of that faith. This she has done either by means of new texts or by creating new feasts. (c) The relation between local celebration of the Eucharist and uni-versal ecclesial communion is stressed also by the special mention in the Eucharistic prayers of the pope, the local bishop, and the other members of the episcopal college. What has been said here of the Eucharist as center and summit of the Christian life holds for the whole Church and for each of its members, but particularly for those who take an active part in the celebration of Mass and above all for those who receive the Body of Christ. Communion during Mass is indeed the most perfect way of participating in the Eucharist, for it fulfills the Lord's command, "Take and eat.''6 ¯ ~lnstitutio generalis Missal& romani, cap. I, n. 1. ¯ ~See Presbyterorum ordinis, 4. 5See Pius XI, Quas primas, Acta Apostolicae Sedis, v. 17 (1925), p. 598; Vatican Council II, Presbyterorum ordin&, 5; Sacrosanctum Concilium 2, 6. ~"'Perfectior Missae participatio"--Sacrosanctutn Concilium, n. 55. And see the in-struction Eucharisticum mysterium, n. 12, Acta Apostolicae Sedis, v. 59 (1967), p. 549. The fact of having received the same baptism does not of itself afford a title of admission to Holy Communion. Eucharistic sharing expresses the integral profession of faith and full insertion into the Church toward which baptism leads. This sacrament "constitutes the sacramental bond of unity existing among all who through it are reborn. But baptism, of itself, is only a beginning, a point of departure, for it is wholly directed toward the acquiring of fullness of life in Christ. Baptism is thus or-dained toward a complete profession of faith, a complete incorporation into the system of salvation such as Christ Himself willed it to be, and finally, toward a complete integration into Eucharistic communion"--Unitatis redintegratio, n. 22. Instruction on lntercommunion / 15 3. The Eucharist as Spiritual Food The effect of the Eucharist is also to nourish spiritually those who re-ceive it as what the faith of the Church says it truly isBthe body and blood of the Lord given as the food of eternal life (see John 6:54-8). For the baptized, the Eucharist is spiritual food, a means, by which they are brought to live the life of Christ Himself, are incorporated more profoundly in Him and share more intensely in the whole economy of His saving mystery: "He who eats my flesh and drinks my blood abides in me and I in him" (John 6:56). (a) As the sacrament of full union with Christ~ and of the perfection of spiritual life, the Eucharist is necessary to every Christian: in our Lord's words, ". unless you eat the flesh of the Son of man and drink his blood, you have no life in you" (John 6:53). Those who live intensely the life of grace feel a compelling need for this spiritual sustenance, and the Church herself encourages daily Communion. (b) Yet though it is a spiritual food whose effect is to unite the Christian man to Jesus Christ, the Eucharist is far from being simply a means of satis-fying exclusively personal aspirations, however lofty these may be. The union of the faithful with Christ, the head of the Mystical Body, brings about the union of the faithful themselves with each other. It is on their sharing of the Eucharistic bread that St. Paul bases the union of all the faith-ful: "Because there is one loaf, we who are many are one body, for we all partake of the same loaf" (1 Cor 10:17). By this sacrament "man is in-corporated in Christ and united with His members.''~ By frequent receiv-ing of the Eucharist the faithful are incorporated more and more into the Body of Christ and share increasingly in the mystery of the Church. (c) Spiritual need of the Eucharist is not therefore merely a matter of personal spiritual growth: simultaneously and inseparably, it concerns our entering more deeply into Christ's Church "which is his body, the fullness of him who fills all in all" (Eph 1:23). 4. General Principles Governing Admission to Communion Where members of the Catholic Church are concerned, there is a perfect parallel between regarding the Eucharist as the celebration of the entire ecclesial community united in one faith and regarding it as sustenance, as a response to the spiritual needs, personal and ecclesial, of each member. It will be the same when, in the Lord's good time, all the followers of Christ rSee Presbyterorum ordinis, 5. sCouncil of Florence, Decretum pro Armenis, DB 698 = DS 1322. In the work of St. Thomas Aqu!nas we often come across the expression "sacra-mentum ecclesiasticae unitatis" (for example, S.T., q.73, a.2, sed contra). The Eucharist effects the unity of the Church or, more strictly, it effects the Mystical Body because it contains the real Body of Christ. 16 / Review ]or Religious, Volume 32, 1973/1 are reunited in one and the same Church. But what are we to say today, when Christians are divided? Any baptized person has a spiritual need for the Eucharistic. Those who are not in full communion with the Catholic Church have recourse to the ministers of their own communities, as their conscience dictates. But what about those who cannot do this, and who for that or other reasons come and ask for communion from a Catholic priest? The Directorium oecumenicum has already shown how we must safe-guard simultaneously the integrity of ecclesial communion and the good of souls. Behind the Directorium lie two main governing ideas: (a) The strict relationship between the mystery of the Church and the mystery of the Eucharist can nev+r be altered, whatever pastoral measures we may be led to take in given cases. Of its very nature celebration of the Eucharist signifies the fullness of profession of faith and the fullness of ecclesial communion. This principle must not be obscured and must remain our guide in this field. (b) The principle will not be obscured if admission to Catholic Eucharis-tic communion is confined to particular cases of those Christians who have a faith in the sacrament in conformity with that of the Church, who experi-ence a serious spiritual need for the Eucharistic sustenance, who for a pro-longed period are unable to have recourse to a minister of their own com-munity and who ask for the sacrament of their own accord; all this pro-vided that they have proper dispositions and lead lives worthy of a Christian. This spiritual need should be understood in the sense defined above (no. 3, (b) and (c): a need for an increase in spiritual life and a need for a deeper involvement in the mystery of the Church and of its unity. Further, even if those conditions are fulfilled, it will be a pastoral responsibility to see that the admission of these other Christians to com-munion does not endanger or disturb the faith of Catholics.9 5. Differences between Members of the Eastern Churches and o| Other Churches The Directorium oecumenicum1° gives different directions for the admis-sion to Holy Communion of separated Eastern Christians, and of others. The reason is that the Eastern Churches, though separated from us, have true sacraments, above all, because of the apostolic succession, the priest-hood and the Eucharist, which unite them to us by close ties, so that the risk of obscuring the relation between Eucharistic communion and ecclesial communion is somewhat reduced.1l Recently the Holy Father recalled that ~See Orientalium Ecclesiarum, 26. lOSee Directorium oecumenicum, nos. 44 and 55. liThe ~ollowing are two important passages from the Directorium derived from Council documents: "39. Although these [Eastern] Churches are separated from us, yet they possess Instruction on Intercommunion / 17 "between our Church and the venerable Orthodox Churches there exists already an almost total communion, though it is not yet perfect: it results from our joint participation in the mystery of Christ and of His Church.''1'' With Christians who belong to communities whose Eucharistic faith differs from that of the Church and which do not have the sacrament of orders, admitting them to the Eucharist entails the risk of obscuring the essential relation between Eucharistic Communion and ecclesial communion. This is why the Directorium treats their case differently from that of the Eastern Christians and envisages admission only in exceptional cases of "urgent necessity." In cases of this kind the person concerned is asked to manifest a faith in the Eucharist in conformity with that of the Church, i.e. in the Eucharist as Christ instituted it and as the Catholic Church hands it on. This is not asked of an Orthodox person because he belongs to a Church whose faith in the Eucharist is conformable to our own. 6. The Authority to Decide Particular Cases Number 55 of the Directorium allows fairly wide discretionary power to the episcopal authority in judging whether the necessary conditions are present for these exceptional cases. If cases of the same pattern recur often in a given region, episcopal conferences can give general directions. More often, however, it falls to the bishop of the diocese to make a decision. He alone will know all the circumstances of particular cases. Apart from the danger of death the Directorium mentions only two ex-' amples, people in prison and those suffering persecution, but it then speaks of "other cases of such urgent necessity." Such cases are not confined to situ-ations of suffering and danger. Christians may find themselves in grave spiritual necessity and with no chance of recourse to their own community. For example, in our time, which is one of large-scale movements of popu-lation, it can happen much more often than before that non-Catholic Chris-tians are scattered in Catholic regions. They are often deprived of the help of their own communion and unable to get in touch with it except at true sacraments, above all--by apostolic succession--the priesthood and the Eucharist, whereby they are still joined to us in closest intimacy. Therefore some sharing in liturgical worship [communicatio in sacris], given suitable circumstances and the approval of Church authority, is not merely possible but is encouraged (Decree on Ecumenism, n. 15; see also the Decree on the Eastern Catholic Churches, nos. 24-29). "40. Between the Catholic Church and the Eastern Churches separated from us there is still a very close communion in matters of faith (see Decree or! Ecumenism, n. 14); moveover, 'through the celebration of the Eucharist of the Lord in each of these Churches, the Church of God is built up and grows in stature' and 'although separated from us yet these Churches possess true sacraments, above a.ll--by apostolic succession--the priesthood and the Eucharist' (ibid., n. 15)." 1"-'Letter to Patriarch A thenagoras, February 8, 1971, printed in Osservatore romano, March 7, 1971. It had been given to Metropolite Meliton of Chalcedon during his visit to the Holy Father on February 8, 1971. 1~1 / Review ]or Religious, Volume 32, 1973/1 great trouble and expense. If the conditions set out in the Directorium are verified, they can be admitted to Eucharistic Communion but it will be [or the bishop to consider each case. The Supreme Pontiff Paul VI approved this pastoral instruction and ordered it to be a part of public law through a letter of the Cardinal Secre-tary ot~ State dated May 25, 1972, and sent to the undersigned Cardinal President. Given at Rome in the offices of the Secretariat for Promoting Christian Unity, June 1, 1972. JOHN CARDINAL WILLEBRANDS President JEROME HAMER, O.P. Secretary Commentary on the Instruction on Intercommunion Jerome Hamer, O.P. The following commentary on the preceding instruction was written by the secretary of the Secretariat for Promoting Christian Unity and was published in Italian in Osservatore romano, July 8, 1972. The English translation is that published in the August 1972 issue of the lnIorrnation Service of the Secretariat for Promoting Christian Unity. 1. The instruction just published proposes to explain the doctrinal rea-sons for the regulation of the Church as outlined in the Conciliar decree Unitatis redintegratio and in the first part of the Ecumenical Directory which was published on 14 May 1967. It is intended as a help to the bishops in the concrete decisions they have to make in regard to admitting to Eucharistic Communion Christians not in full communion with the Catholic Church. The doctrinal reasons for the regulation made by the Church are to be found briefly expressed in the two documents mentioned above. It seemed useful, however, to give a more ample exposition of these reasons in order to facilitate the application of a regulation which touches on certain basic points of our faith. 2. On the one hand there is a close bond between the mystery of the Eucharist and the mystery of the Church, and on the other hand the Eucharist is a spiritual nourishment whose effect is to join the Christian in person with Jesus Christ and to bring him yet more deeply into Christ's Church. These two statements are of equal importance and have both to be safe-guarded, whatever may be the pastoral decisions which pastors are called upon to make in particular circumstances. As it is, generally speaking, on the second statement that those who ask for "Eucharistic hospitality" in the Church base their request, the instruction aims to remind those concerned what may not be done at the expense of the first statement in which the inde- 19 20 / Review lor Religious, Volume 32, 1973/1 structible bond between the Eucharist and the Church is underlined. The regulation itself in regard to this matter, however, changes with the times. That brought in by Vatican Council II offers somewhat more of a welcome than the one in force previously. But the profound doctrinal reasons remain unchanged, because these are bound up with the very nature of our Eucharistic belief. The instruction does not simply take its stand on a general question of principle. It shows how the two statements can be safeguarded at the same time, and are in fact safeguarded, in the actual regulation laid down by the Church. Those called upon to express their views on this matter must constantly be concerned not to sacrifice the one statement in favor of the other. We have no intention of repeating here what can be found explicitly stated in the instruction. We wish simply to underline one point which this document puts very clearly. To ask a Catholic priest for the Eucharist, a member of another Christian community must feel "a serious spiritual need of nourishment from the Eucharist" (cf. 4b and 6). That sets the problem on a high level, that namely of profound spiritual needs. 3. The regulations laid down for admission to Eucharistic Communion are less stringent in the case of those belonging to the Eastern Churches, not in full communion with us, than they are in the case of other Christians. Why this discrimination? The reason is to be found in the first of the two statements mentioned above. On the question of profession of faith, of the sacraments, and of ecclesiastical structure, the Eastern Churches are very close to us, and so the risks of obscuring the essential bonds between the Church and the Eucharist are notably less. The instruction recalls the Holy Father's recent declaration as to the "communion almost total, though not yet perfect" between the Orthodox Church and our own. On the particular point of belief in the Holy Eucharist these Eastern Churches hold a faith conformable to ours in virtue ol the prolession ol ]aith made by the same Churches. On the occasion of being admitted to Holy Communion, therefore, their members will not be asked for a personal profession of faith in this sacrament "as instituted by Christ and in ac-cordance with the tradition of the Catholic Church." 4. The instruction ends with a brief comment on no. 55 of the Ecu-menical Directory. It recalls first of all the extent accorded by the Directory itself to the authority of the bishops in applying the general criteria to par-ticular cases. It then makes it clear that the two cases mentioned as examples in no. 55, namely deprivation of freedom and conditions of persecution, are not the only ones in which there is to be discerned a great spiritual need for the reception of the Holy Eucharist. It is clear that a need of this kind can be felt even apart from situations of suffering and danger. The case given of the diaspora (groups of non-Catholics settled in a Catholic country) is illuminating on this point. Instruction on lntercommunion / 21 5. The instruction is, then, an expansion of certain points of the 1967 Directory, which itself still remains in force. We may recall that this Direc-tory was the work of a "plenary meeting" of the Secretariat for Promoting Christian Unity (this "Plenary" is the annual session on the part of the mem-bers of the Secretariat, composed of 7 Cardinals and 24 Bishops), to meet a need already made manifest in the Council. It was produced with the active collaboration of experts from different countries, of episcopal confer-ences throughout the world, and of various organizations pertaining to the Roman Curia, such as the Sacred Congregations for the Eastern Chu:ches, for the Evangelization of the Peoples, and for the Doctrine of the Faith. The Directory was approved by the Holy Father during an audience granted to the "Plenary" of the Secretariat on 28 April 1969. 6. A more or less similar procedure was adopted and followed in the case of the present instruction: --In February 1968 a mixed commission was set up, chosen from the Secretariat for Promoting Christian Unity and from the Sacred Congrega-tion for the Doctrine of the Faith, to study the interpretation to be given to certain norms laid down in the Conciliar decree Unitatis redintegratio and in the Ecumenical 'Directory on the question of "communicatio in sacri$." --In November 1969, the "Plenary" of the Secretariat was informed as to the conclusions arrived at by the commission, and then discussed the whole problem on the basis of a document prepared by a committee of its own Consultors. The "Plenary" requested the Cardinal President to set up a commission limited to three bishops to pursue the study of the whole matter. --As a practical result of this resolution there was a meeting of the three bishops concerned from May 30 to June 2, 1970, in which the question was studied, use being made of nine considered opinions given by as many specialists (Biblical scholars, historio-patrologists, theologians). This com-mission produced a report which was submitted to the "Plenary" of 1970. --In 1971, a new mixed commission, chosen from the Secretariat for Promoting Christian Unity and the Sacred Congregation for the Doctrine of the Faith, determined the line to be followed in the production of a new pastoral instruction. This commission worked on two basic documents: the conclusions of the first commission (1968-69) and the report from the meeting of the three bishops (May-June 1970). --Along the lines determined upon, a sample instruction was worked out, which the Cardinal President of the Secretariat for Promoting Christian Unity submitted to the Sacred Congregation for the Doctrine of the Faith with a view to agreement and possible observations. A definitive reply was given by this Congregation on 8 February 1972. --On being submitted to the Holy Father, the present instruction was approved on 25 May 1972. 7. With this approval of the Holy Father the present instruction is Review for Religious, Volume 32, 1973/1 now offered to all those who have need to formulate exactly the motives for the practice adopted by the Church, whether it be in pastoral directives, or in preaching, or in teaching, or in catechetics. Both the faithful of the Catholic Church and also the other Christian brethren who read it can judge how clearly our mode of action in this matter flows from our most profound religious convictions. We feel sure that this text will be studied by all with the same anxious desire for truth, for understanding, and for fraternal charity, as that which has inspired all those who have contributed to its production. Rome, June 29, 1972. The Prophetic Challenge of the American Sister Segundo Galilea Segundo Galilea is the Director of the Instituto Pastoral Latinoamericano in Quito, Ecuador. His article was sent to the REVIEW through the kindness of Hermana Lucy Martinez; State Coordinator of Las Hermanas of Colorado; 3635 Humboldt; Denver, Colorado 80205. I write this during the Bishops' Synod in Rome. They are discussing situa-tions of injustice in the world--above all, in the Third World. I do not know what solutions they will arrive at, but the theme of the Synod is in itself a message: it reminds us that the Third World is a world of injustice and poverty. I write as a Latin American priest. This means that I belong to a part of the Third World whose population suffers from chronic conditions of misery and injustice, while at the same time it becomes more and more conscious of the causes and their possible solutions. This is why Latin America is a continent in the process of revolution: its people look for rapid changes in order to arrive at a more just society. The Old Vision and the New Until a short time ago there was talk of poor countries and rich ones, o[ progressive countries and backward ones. The United States was a progressive, rich country and Latin America was backward and poor. What was needed, then, was to help the backward regions to progress. Govern-ments and individual North Americans have dedicated themselves for several decades to make loans and investments in South America. Idealistic and generous individuals have continuously traveled south in a hardy pilgrim-age, to collaborate in that development. The Christian layman and the American religious have participated in the vision of these things by degrees extending from paternalism to the conviction that there is a need for more 23 24 / Review [or Religious, Volume 32, 1973/1 intense help lent by the North to the Latin Americans towards a develop-ment of themselves by themselves. Nowadays, for the conscientious Latin American, the existence of this vision has ended. In this fact is rooted his awareness of change. He has seen that the poverty of some countries is not only backwardness, but that it is due in a high degree to the richness of others. That is to say, wealth in the modern world consists of the power to impose international systems of markets, of interchange, and of industry which benefit the rich coun-tries and do further harm to the poor. Today the whole world knows that the poverty of Latin America is simply the shadow of the wealth of the United States, that there are not underdeveloped countries and developed ones, that there are only independent ones and those dependent upon them from a socio-economic point of view. (Latin America depends upon the United States.) We know today, too, that there are no rich countries and countries on the way to development, but only rich countries and countries on the way to greater underdevelopment. While the United States becomes richer every day, Latin America becomes poorer in the same measure. The loans and investments of North America do not really help us; they only tend to make the masses of Latin America more beggarly. Every economist knows that for each dollar that the United States invests in Latin American countries today, it gets back four per year. Therefore, when President Nixon fourteen months ago asked of a South American President if in his judgment the United States had sufficiently helped along the progress of his country within the past decade, the answer may have come as a surprise to any malinformed North AmeriCan: "On the contrary, I believe that my country has contributed considerably to the enrichment of the United States." Principal Source of Third World Poverty This very serious situation is the principal source of the poverty and in-justice of the Third World, more especially of Latin America, since the African Poverty is due in a larger manner to Europe. But it would be sim-plistic to particularize responsibilities blaming the government, or the com-panies, or the citizens of the United States, or the South American oli-garchies which benefit from this situation. The blame lies not in groups or persons who in their good will have often thought they were of help, but in the system: a system of economic and social relations which has made slaves of poor countries and has left rich ones to bask in a dulled conscience, believing that they apparently cannot do much else outside of extending personal and economic help. This is sufficient to calm their worry but does not allow them a vision of the basic problem: the necessity to liberate poor countries and to convert rich ones into abandoning their privileges according to the system. The liberation of Latin America and the conversion of the United States within a system of justice and not Challenge o] the American Sister of domination depend one upon the other. It seems to me that the differ-ence lies upon the more vital conscientization of the Latin American, inso-far as his need for liberation is greater than the North American's con-scientization of his conversion to a system which would tear him out of a consumer society and an economic domination. Furthermore, this conversion is not made easier by the degree in which the people of the United States has become, because of its riches, closed in upon and satisfied with itself. If this conversion does not come about, though, there will not be justice in the world---which paves the way in the coming decade for the violent revolution of the Third World. Prophetic Role of U.S.A. Church Confronted by these circumstances, I think the Church in the United States has a decisive and prophetic role. It should be the moral force-- disinterested and.free--to voice the interests of the poor fighting for their liberation, be they Negro, Chicano, or Latin American. It should be a prophetic voice capable of awakening the consciences not only of Catho-lics but of every North American of good will, to his responsibility as an influence within his own country towards ch~inge ending in international justice. The reason is that nowadays it is no longer a matter of going to Latin America to work for its development but of remaining in the United States to work for the reform of a system responsible for the misery of others. More important than going to teach the poor children of the Andes is the formation of a Christian youth convinced of the necessity to push for internal change once they attain to influential positions. This is why I believe that the North American sister confronts a prophet-ic challenge. My impression is that she is still the apostolic agent exerting the greatest influence in the North American Church given her position, up to now, as educator and catechist. For the same reason I believe that she must re-examine radically her educational attitudes and decide up to which point in time she will continue to form Christian generations of conform-ists satisfied with the prevailing system and little conscious of any serious social responsibilities. Each sister, then, should represent the prophetic conscience of the Church who frees its sons out of their "good conscience" and leads them towards social change. On the other hand, many sisters who have discovered either the Latin American situation or the poverty of the world have thought that the best way to make a personal response is to migrate south as missionaries. This, I repeat, is today more and more unnecessary. The role of the religious is to work for the conversion and conscientization of her native country, to be an impulse toward its social justice, rather than work in development programs in neighboring countries which in the end do not solve the basic cause of poverty--found more with the United States than Latin America. Review ]or Religious, Volume 32, 1973/1 Escaping Future Mediocrity I believe that if the North American religious communities want to escape from future mediocrity, they will have to create ways of making their sisters aware of these problems. This work is the responsibility of every Christian seeking justice, and it is nothing distant or alien to him. Each religious community should make of each one of its sisters a prophet of justice and of war against misery, capable of transmitting her message to various groups and generations of American Christians educated by her to a diversity of social roles. This means that evangelization in the United States should remind each citizen and the whole society that conversion to the kingdom implies not only personal changes but also a collective responsibil-ity towards social and legal transformations opening the way for the libera-tion of the poor countries. If religious life avoids these problems in its preaching of the gospel, it shall remain at the margin of history and will become irrelevant--because, in the end, the surest signs of reform within religious life are not external ones involved in activity, but the capacity to give prophetic answers to the problems of today's history. Contemporary Religious Spirituality and the Signs of the Times Robert S. Pelton, C.S.C. Father Robert Pelton has served as the Vicar for Religious Institutes in the Arch-diocese of Santiago, Chile. He is now the theological adviser for the programs of religious renewal within the same archdiocese. He is also the theological adviser of the Sisters of the Holy Cross in the United States. His United States address is: The Presbytery; St. Mary's; Notre Dame, Indiana 46556. The text of the article was originally an address given at Mundelein College on July 16 1972 at the request of the Theology Committee of the Leadership Conference of Women Religious. Preliminary Observations In his 1971 Exhortation to Religious, Pope Paul said: The aspirations of men to a more fraternal life among individuals and nations require above all a change in ways of living, in mentality and hearts. Such a mission, which is common to all the People of God, belongs to you in a special way. How can that mission ever be fulfilled if there is lacking an ap-preciation of the absolute, which results from a certain experience of God? This does but emphasize the fact that authentic renewal of the religious life is of capital importance for the very renewal of the Church and of the world,x I now wish to reflect upon such an authentic renewal in the context of the reality of our world--the "signs of the times.'"- I wish to discern with you the hopeful implications of this document, relating this to other docu-ments of the Church, and in particular those of Latin America where a special effort is being made to relate to the extraordinarily rapid changes in our times. 1Evangelica testificatio, § 54. "A Scriptural expression (Mt 16:1-4 and Lk 12:54-7) which was used in the Second Vatican Council and in particular in the Pastoral "Cotzstitution on tile Church in the World (nos. 4, 11, 40, and 44). 27 28 / Review [or Religious, Volume 32, 1973/1 Fresh Implications for Our Spirituality In a particular way we, as religious, are being called to a deeper in-volvement in the Church's contemporary mission? This implies a more Scriptural understanding of "world" and a fuller understanding of "ascetics." In the New Testament those who spoke about the world belonged to a small and threatened group. Thus, for the early Christians, "world" referred to an attitude hostile to the Lord? In Christ's actions we see that the sep-aration between God and the world is fundamentally that of sin. It is in the understanding of "new life" that we come to grasp what our attitude to-ward the world should be. It is in the context of redemptive life and growth that theology describes the world for us. In contemporary theology, we may say world is all that touches us in our human experience, that which gives meaning to our lives, that which affirms life, that which has been completed and that which is still in process and projection, that which suffers. In the documents of Vatican II we have a similar description: ¯ . . the Council focuses its attention on the world of men, the whole human family along with the sum of those realities in the midst of which that family lives. It gazes upon that world which is the theater of man's history, and carries the marks of his energies, his tragedies, and his triumphs; that world which the Christian sees as created and sustained by its Maker's love, fallen indeed into the bondage of sin, yet emancipated now by Christ.5 Christian Asceticism Authentic Christian asceticism in any age is essentially a Paschal exis-tence, a creative and dynamic struggle in which new life emerges only through death. Both theology and modern day social sciences contribute significantly to the understanding of this asceticism. 1. Theological Principles In the Gospels we find ample evidence of the necessity to renounce oneself in order to arrive at Christian perfection: 3Evangelica testificatio, §§ 52, 53. aSee Jn 17:15-21. This is a classic text which develops this point: "I am not asking you to remove them from the world, but to protect them from the evil one. They do not belong to the world any more than I belong to the world. Consecrate them in truth; your word is truth. As you sent me into the world, I have sent them into the world, and for their sake I consecrate myself so that they too may be consecrated in truth. I pray not only for these, but for those also who through their words will believe in me. May they all be one." The last sentence points out in particular the social mission of Christians. ¯ "Gaudium et spes, no. 2. The description of world and the later observations on asceticism are taken from Reflexiones pastorales, no. 4, 1971 (Vicario de Religiosos, Archdiocese of Santiago, Chile). This is a pastoral study prepared by the present author with a team of religious. Contemporary Religious Spirituality Then Jesus said to his disciples, "If anyone wants to be a follower of mine, let him renounce himself and take up his cross and follow me. For anyone who wants to save his life will lose it; but anyone who loses his life for my sake will find it" (Mt 16:24-5). Then he said, "If anone wants to be a follower of mine, let him re-nounce himself and take up his cross every day and follow me" (Lk 9:23). We must see this call to renunciation in terms of. the central mystery of Christianity: that of the death and resurrection of Jesus, and in terms of man's existential relation to the world. For Jesus, His death was His total gift of self to the Father, and for man and the world who are in-separably related. In His final prayer at the Last Supper, Jesus speaks of his "sanctification" or "consecration" to God by means of a total renuncia-tion of self. He often repeated, "I go to the Father." There was a distance that He had to overcome between Himself and the Father. He returns to the Father by a sanctification, by dying to the world of sin, and by rising to God. In Christ's return to the Father the personal sanctification of Jesus and the redemption of mankind take place. Jesus experienced the incompleteness of man and the need to over-come the distance that exists within man himself and the distance that exists between man and the Father. This "distance" or lack of integration is part of man's lot. Perfection for Jesus, as for all men, was overcoming the forces of disintegration, the forces which tend to make communion with men and God impossible. Man's incompleteness, his situation of imperfection is one in which there exist forces of evil and sin; that is, forces which tend to man's disintegration. Man's existence is a constant struggle to overcome these forces and to attain a union, a harmony, an integration within himself, with his fellow man, with nature, and with the world which is the place where he realizes this process. For the Christian the more he comes to live the Paschal mystery, the more he attains integration. And in order to attain it, he must enter with Jesus into an attitude of "consecration" by a total renunciation of the forces which tend to his dissolution. In this way the Christian accepts the call to renunciation of self and lives in a very personal way the death and resurrection of Jesus. With Christ he thus reduces the distance between himself and the Father. It must be noted here more explicitly that the aspect of renunciation (death) for the Christian operates only in function of his perfection or integration (resurrection). A renunciation .which is practiced apart from this spirit is neither Christian nor humanly of value. 2. Creative Discipline If there is anything the movement toward secularization has taught us, it is that man's search for perfection or integration is at its core a deeply human process. This articulates what Irenaeus said many centuries ago 30 / Review ]or Religious, Volume 32, 1973/1 about God being greatly glorified by man who is fully alive." .We have also come to see with greater clarity that complete integration is only at-tained through our total harmony with God as well as with the world. Expressed differently, integration is a process which includes all the ele-ments of our human experience, our relationship with ourselves in our own unique psychological and physical make-up, our relationship with the world in which we live, and our relationship with God who is the ground and center of our being. Certain aspects of this process seen in secular terms help us to amplify our understanding of Christian perfection, salvation, and particularly the role asceticism plays in its realization. Let us consider, first of all, the example of a human interpersonal rela-tionship. For a relationship to be of deep and lasting value it must be rooted in the dynamic rhythm of a mutual active sensitivity as well as a certain mutual creative discipline. Both grow out of an interior harmony within ourselves. To attain this harmony we must be sensitive to ourselves, and the relation that exists between ourselves and our friend, including both our capabilities and our limitations. The depth of our relationship will de-pend upon the quality of our perception together with a type of interior discipline. A denial of self is essential to the development of a meaningful inter-personal relationship. In this there is a need for creative fidelity which demands a balance between activity and receptivity in struggling to over-come the distanc~ which separates us from the other. This fidelity includes a faithfulness to what is perceived through sensitive listening as well as an excrcise of delicate initiative. Such an interpersonal relationship is a fragile, delicate, and tenuous experience. We enter into a reflection upon ourselves in a simultaneous act of identification with and separation from the object of our love. At certain moments we will assume a posture of disciplined separation to gain perspective, to evaluate, while constantly maintaining a sensitivity toward further growth. In' such growth there is an analogy with that which Christ achieved as He approached the Father in the redemp-tive act. Such an interpersonal relationship frees a person to be even more crea-tive in dealing with others. This whole process might be described as an ac-tive sensitivity which is quite different from a determined manipulation of self which has been understood and practiced as Christian discipline by many in the past. 3. Christian Asceticism as Creative Discipline Now let us look at this same human process in a more specifically reli-gious context to explore more deeply our understanding of Christian asceti-cism. The Christian, therefore, finds himself in the world, which is the place in which he works toward a fundamental integration and union with "See Adversus haereses, V, 3, 2; IV, 2. Contemporar[y Religious Spirituality / 31 himself, with his fellow man, with nature, alnd with God. His vocation is precisely this struggle for perfection, or lntegrat~on, as it might more aptly be called. Redemption comes to us through Jesus who in His gift of self overcame the incompleteness of man and the distance tl~at exists between man and the Father. The Christian attains his own personal sanctification in his identi-fication with Jesus. The renunciation of self; in this process is parallel to that of the development of a true human friendship. In his work of inte-gration the Christian must be sensitive to him~self, to his possibilities, to his limitations. His work, which is defined in tertrns of his human and Christian I vocation, demands the same discipline: openn,ess and sensitivity to the world in which he lives, to the inspiration of the Spirit, to his fellow man. He must be open to the Spirit in order to recognize His inspirations. He must enter into reality, into profound relationships with the world, in an attitude of complete giving, presence, a~nd service to that portion of reality which is his. He makes his activity in Ithe world an extension of him-sel~ and his inspiration. At the same time hie draws back in a disciplined separation from his activity in an attitude ~f quiet listening. By attaining a clearer recognition of inspiration, his activity once again becomes in- I ¯ spired and attains a greater quality of expression. Active sensitivity might ¯ also describe Christian asceticism. The ~deas of asceticism expressed in I terms of disciplined separation, of a drawing close in identification and of active sensitivity, might also be expressed in terms of a "rhythm of develop-ment and renunciation" and of "attachment and detachment" according to the thought of Teilhard de Chardin.~ f 1 Within the context outlined, we must be care u to recognize that Chris-tian asceticism is not merely an exercise of abnegation for the sake of ab-negation. Neither ~s it a practice that wdl automatically result in the per-sonal sanctification of the individual by the mere fact that he has denied himself. This concept of asceticism is an error that has continued too long ¯ in the formation of Christians and of relig~ou,s. Abnegation is part of a total process; apart from that process it has no value. God does not wish the suf-fering of men. The element of suffering that enters into the process of crea- I tive discipline defined in Christian terms is merely a side effect and not a goal. The Christian must not concentrate on the "value of his suffering," as if suffering were that which is of value. I~ itself, suffering has no value. It is merely an element of the dialectic into lwhich the whole person enters as a response to the Spirit and in identificati6n with Jesus in his self-giving. Asceticism depends not only upon man b~t upon the Spirit who invites the Christian to a free response and active cooperation. Christian asceticism consists in fidelity to the inspiration of the Spirit in a response of active sen-sitivity to that call. ;Pierre Teilhard de Chardin, The Divine Milieu (London: Fontana, 1965), p. 99. 32 / Review ]or Religious, Volume 32, 1973/1 It is only through such a liberating spirituality that we will be open to discover the "signs of the times" and thus contribute our share to the build-ing of the kingdom in Christ's vision that He may be fully all in all. An Integrated Vision In enabling our mission to have greater effectiveness it is essential to relate what has been said in the Exhortation with other documents. For instance, the necessity for religious to share in the Church's mission (§ 50) can be more fully understood when reflecting upon Vatican II's discern-ment of "the birth of a new humanism where man is defined before all else by his responsibilities to his brothers and to history" (G.S., no. 55). This, in turn, is related to a statement in the Development o[ Peoples: "What must be aimed at is complete humanism . . . the integral development of the whole man and of all men" (no. 42). This leads to a deeper apprecia-tion of Christian liberation which is: . . in its broadest meaning . . . the process of freeing man from all that prevents him from developing his potentialities and his obligations as a person who is created in the image of God.s Forming the New Person The Exhortation speaks of the necessity to form the "new man" spoken of by St. Paul (§ 38). But to achieve this newness it is necessary to go beyond what Pius XII referred to as the "technological spirit.''9 This is a spirit in which the quantitative and the measurable take precedence over the qualitative. Increasing material growth becomes an ultimate norm of a suc-cessful human society. To avoid being entrapped in such a mentality calls for a continuing conversion of heart. The Latin American Bishops said at Medellin that "new and reformed structures" cannot be built "without new men who know how to be truly free and responsible according to the light of the Gospel.''1° Necessary Discernment In order to make the necessary discernment in this dynamic process our prayer needs to be deep and constant as well as truly concerned with the needs of the "earthly city" (§ 49). It will be a prayer which, while it makes more profound our experience of God, will at the same time make us more aware of our own humanness and that of others. It leads us to a mor~ meaningful experience of what Douglas Steere refers to as "the prayer of presence": ¯ SFifth Inter-American Bishops' Conference, Statement, February 1970. ~'Christmas Address, 1953. 1°Second General Conference of the Latin American Bishops, The Church its the Present Day--Trans]ormation in the Light o] the Council (1968), v. 2, pp. 58-9. Contemporary Religious Spirituality / 33 ¯ . . in prayer where intercession is involved, I make those for whom I am praying present for myself by thinking of them and of their need and of the One who can meet that need in its deepest sense. Perhaps my friend is swept away by a persistent temptation to which he has yielded often enough to threate~ to glaze over his life, to numb the heart core in him, and finally to cut him off from ever sensing the deepest spring of love in another person or in the One that sustains him with both an unceasing and unspeakable love. In my prayer I make him present to me by thinking intensively of him and of the threshold over which both God's and my own caring must pass in order to reach him. I think, too, of this whole solace of intercessory caring which God's love and the love of the whole communion of saints is forever drawing at his life. My own caring for him is frail in comparison to this, but I feel that it is swept up into this greater net of attracting energy and that for all of its frailty it may be the decisive impulse that may touch my friend's decision and open to him those ever present forces that could change his whole perspective,al Our Spiritual Lives and the Signs o| the Times The Exhortation (§ 19) encourages us to avoid being carried away by an uncurbed seeking for our own ease, and in doing so repeats what the Council said about that bondage which modern man can suffer when he "indulges in too many of life's comforts and imprisons himself in a kind of splendid isolation" (G.S., no. 31 ). An authentic poverty and sense of justice (§ 18) must find a real echo in our lives since without these we shall contribute to what Medellin has entitled "institutionalized violence.''r-' Rather than being heralds of libera-tion and social catalysts we give scandal. By our failure to take social posi-tions, others can legitimately assume that we are in favor of the status quo. Spiritual Fruitfulness for the World It is in the building up of the earthly city with its foundation in the Lord that we give clear testimony to the presence of the Spirit among us. The religious life itself is a "little Church" in which the network of loving rela-tionships should become more and more evident among us. When the lov-ing bond among us is very evident we shall, in fact, be heralds of liberation and vital participants in the building up of the kingdom of God. Our Political Obligations In closing, it is appropriate to say a few words--particularly at this mo-ment in U.S. history--about our political duties. The construction of "a new humanity" cannot be left solely to the technocrats.13 Religious should contribute to this. This implies the art of politics, not in the narrowly parti- 11Douglas Steere, On Being Present Where You Are (Pendle Hill, 1968), p. 18. r-'This occurs when institutions do violence to others through unjust practices; for a development of this see Medellin, "Peace," no. 2,2,2. a3Paul VI, Acta ,'lpostolicae Sedis, v. 60 (1968), p. 393. 34 / Review [or Religious, Volume 32, 1973/1 san sense, but rather that type of statescraft which fosters the common good through the moral use of power (Pacem in terris, no. 54). In the use of this statescraft we need to ask ourselves the type of searching questions which were proposed-at the World Conference on Religion and Peace at Kyoto, Japan, in October 1970:14 31. Religion cannot in good faith demand of society that it reform its struc-tures without honestly examining its own institutions and programs, including problems related to the ownership and use of property and the possibilities of self-taxation for development purposes. 32. In this examination we might ask the following, among other, ques-tions: What role is assigned to the young and to women in our institutions? Are these institutions designed to preserve the status quo or do they point the way towards the future? Is our institutional apparatus used to convey real knowledge to people, to relate them to their environment, and to teach them their rightful place in society? Is worship used as an escape from or as a means of relating men to reality? Do we fulfill our prophetic role by denounc-ing injustices not only in distant countries, but more dangerouly at home? Do we give voice to the voiceless or only echo the rationalizations of those who sit in the places of power? Finally we need to ask ourselves more explicitly just what is the con-temporary sense of politics and what should our competence be in this area in the United States. Recently the Confederation of Latin American Religious distributed a research text to pastoral leaders on "The Religious Life and the Socio-political Situation in Latin America" in order to probe more deeply into these relationships on that continent. As the text becomes more refined, thousands of Religious will be invited to respond to it. This in turn takes us back to the beginnings of our reflections which hopefully have led us to appreciate more the relevance of our religious spirituality in the context of the "signs of the times." We have seen that in Latin America at this moment there is a type of liberating theology which is very helpful in establishing these relationships. t~Working Group II on Development, Report, §§ 31-2. The Eucharist as a Central Theme in the Ghent Altarpiece Maurice B. McNamee, S.J. Maurice B. McNamee, S.J., is a faculty member of the English Department of St. Louis University; 221 North Grand Boulevard; St. Louis, Missouri 63103. It is becoming increasingly clear that, by all odds, the most persistent theme in Flemish iconography is the Eucharist. Some of my own studies have pointed up the pervasive interest in that theme in Medieval Flemish art;1 and other recent studies have called attention to the same fact.z The new-est ~orroboration of the importance of that theme in the art of Flanders is a recently published book by Professor Lotte Brand Philip, The Ghent Altarpiece.3 The work is something of a landmark in van Eyck studies. It presents a reconstruction and reinterpretation of the famous polyptych which is very persuasive and suggests new solutions to the many problems that, in the past, have intrigued and sometimes baffled such great art historians as Max Friedl~inder, Erwin Panofsky, Hermann Beeken, and Charles de Tolnay. Professor Philip's thesis that the twelve panels were originally part of an elaborate stone framed, multi-level altarpiece, which adapted ele-ments from reliquary shrine-altars, tower tabernacles, and rood screens, is brilliantly argued. It does handle the many problems of authorship (Hubert or/and Jan van Eyck), and apparent aesthetic and iconographic incon-sistencies between the various panels far better than any interpretation 1M. B. McNamee, "Further Symbolism in the Portinari Altarpiece," The Art Bulletin, XLV, 1963, 142-143; "The Origin of the Vested Angel as a Eucharistic Symbol in Flemish Painting," The Art Bulletin, LIV, 1972, 263-278. °-See, for instance, Ursula Nilgen, "The Epiphany and the Eucharist: An Interpreta-tion of Eucharistic Motifs in Medieval Epiphany Scenes," The Art Bulletin, XLIX, 1967, 311-316. :~Lotte Brand Philip, The Ghent Altarpiece and the Art o] Jan van Eyck, Princeton University Press, 1971. 35 36 / Review ]or Religious, Volume 32, 1973/1 previously advanced. The thesis advanced here, I am sure, will be discussed and perhaps challenged by art historians for many years to come. Methodology But what may be of particular interest to the readers of Review Jot Religious is a statement by Professor Philip in her Preface about the method-ology which she thinks ought to be followed by an art historian at-tempting the interpretation of a religious work of art from the past. She feels that too often these works have been approached in artificial isolation as "pure" works of art abstracted from the religious and sometimes liturgi-cal purpose for which they were created, with the result that their thematic, iconographic, and even aesthetic values have sometimes been misconstrued. This is Professor Philip's own pertinent statement on the matter: It is this isolated work of art which art historians have often sought to put into a broader context by linking its form and content to modes and trends of the period which were known to them from other fields. But while it may be instructive to see art in a general framework of Geistesgeschichte or sociology applied to it, as it were, artifically from without, we should not forget that for each individual work there had once existed a specific and natural "framework" quite palpable and concrete and supremely "sociologi-cal" in essence. Perhaps the simple and direct method of placing a work of art back into the very context of its own original setting and practical purl~ose can supply important new insights on the nature and meaning of a master-piece.' t Professor Philip's application of this method to the study of The Ghent Altarpiece is an excellent example of the fruitfulness of the method. I can-not here go into all the intricacies of the arguments for her reconstruc-tion of the .setting and purpose of The Ghent Altarpiece but I would like to call attention to some of the important new insights on the nature and meaning of this masterpiece that her study provides. General Plan In the first place she shows that the polyptych was probably planned as part of an altar complex in a chapel in Saint Bavo's Cathedral in which the Blessed Sacrament was reserved. It is this fact which may have suggested the all-pervasive Eucharistic motif of the whole polyptych. Professor Philip rather convincingly postulates the presence of a tabernacle in the center of a predella just above the mensa of the altar in the original compo-sition; and, on the analogy of The Mystical Fountain panel in the Escorial, which was undoubtedly derived from The Ghent Altarpiece, she further postulates a sculptured representation of Ecclesia accepting the mystery of the Eucharist on the left and of Synagoga rejecting it on the right. Above the tabernacle and predella and revealed through an arcade of columns 4Philip, ibid., p. viii. The Eucharist in the Ghent Altarpiece / 37 reminiscent of the supporting columns of a raised reliquary casket in a reliquary altar-shrine, would have been seen the existing panels of the Mystical Lamb and the four side panels of the judges, the knights, the her-mits, and the pilgrims . . . all converging on the Altar of the Lamb in the central panel. On the upper level, in the center, framed like the figures on a raised metal reliquary shrine, there would have been displayed the ex-tant great figure of Christ enthroned, accompanied by the Virgin Mary on His right and St. John the Baptist on His left, along with singing vested an-gels in panels on each side. This upper range would have been terminated horizontally at either end by the nude figures of Adam and Eve in a different perspective from that of the figures in the five central panels. They would have actually been incorporated into the sculptured frame of the entire composition rather than into the space of the center panels. And above this range Professor Philip postulates, again rather convincingly, the existence of a sculptured tower like the traditional Gothic tabernacle towers such as the one still in existence in St. Peter's Church in Louvain. And in it she further postulates, again on the analogy of several comparable com-positions in illuminated manuscripts and altars, the existence of a sculptured figure of God the Father. Christ the Priest Hence, in the complete composition as she reconstructs it, the icono-graphical program begins with the figure of God the Father on the top tower commissioning the Incarnation of the Second Person of the Blessed Trinity. (This scene of the Incarnation itself would actually be revealed in the An-nunciation scene which would appear immediately below the sculptured figure of God the Father when the panels were closed.) At other times what would appear in this position is the figure of Christ enthroned ful-filling the destiny consequent upon this Incarnation--that of functioning as the Eternal Highpriest offering Himself as the Eternal Sacrifice to God the Father. His priestly function is symbolized by the crossed stole He wears and by the triple tiara. He is accompanied to the right and left, as He always was represented in the Byzantine Heavenly Liturgy, by angels vested in the dalmatics and copes of deacons and subdeacons of the Mass, who join Him in offering up the Eternal Sacrifice of the Mass. Mary sits crowned on His right in recognition of her part in that sacrifice because of the human body she gave Him in which He suffered and died. And St. John the Baptist, the precursor who foresaw and foretold that Christ was the Lamb of God who would take away the sins of the world, is enthroned on the left and points to Christ in the central panel. On the far extreme ends of this upper range, but properly represented in a different perspective than that of the figures in the central panels, are the realistic nude figures of Adam and Eve. They do belong here be~;ause it was their sin that occasioned the De- Review ]or Religious, Volume 32, 1973/1 cree of the Incarnation by God the Father and because they are also the first fruits of the redemptive Sacrifice of Christ commemorated in this range by the figure of Christ functioning as the Priest of the Eternal Mass. Art historians have spoken of Adam and Eve as being out of place in this range and put there by the artist to fill up empty spaces created by a clumsy combination of panels originally meant for separate altarpieces. This is so far from being the truth, Professor Philip points out, that the whole com-position was originally called The Altar o[ Adam and Eve rather than The Mystical Lamb. The fact that iconography and decorative details of the three central upper panels are derived from and simulate the raised metal reliquary of a reliquary altar symbolize, Professor Philip suggests, both the arks of the Old Testament and the Eucharistic Tabernacle of the New Testament. This again brings us back to the central Eucharistic focus of the whole polyptych. Related to this, too, is the beautiful gemmed crown at the foot of the enthroned Christ--a reminder of Christ's own glorification which followed His sacrificial offering of Himself and His resurrection as well as of the reward that.follows the Martyrs' sacrificial offering of themselves with and for Christ. This symbolic meaning of the crown occurs in many early Christian representations and is often actually associated with the Of-fertory of the Mass as it is, for instance, in the procession of Virgin Martyrs carrying crowns in an Offertory procession in the beautiful mosaics of San Appolinare Nuovo in Ravenna. The Mystical Lamb On the lower painted range and seen through an arcade of columns at a simulated greater distance than the large figures in the upper range and therefore in a much smaller scale, appears the figure of the Mystical Lamb. He is mounted on an altar and is shedding His blood into a chalice. He is on a vertical axis with the postulated figure of God the Father, and with the enthroned figure of Christ as Highpriest. Between Him and the figure of Christ as Highpriest above appears the much controverted figure of a dove, the symbol of the Holy Spirit. The Mystical Lamb on His altar is the central focusing point of a vast landscape stretching across all five panels of this range and acting as a setting for the great processions of figures from all walks of life moving towards the Altar of the Lamb. The altar itself is sur-rounded by figures of the prophets and apostles and by angels, all vested in amices and albs, either carrying the instruments of Christ's passion or incensing the Lamb on the altar. The whole vast scene is obviously focused on another symbolic representation of the Sacrifice of the Mass--but this time represented in the Heavenly Jerusalem. And Christ appears here not as the priest but as the Lamb--the Sacrificial Victim pouring out His blood for the redemption of mankind. In the figure of the dove hovering The Eucharist in the Ghent Altarpiece / 39 over the scene we are reminded of the action of the Holy Spirit in the Incarnation by which the Second Person of the Blessed Trinity became man and was thus enabled to become the redeeming Sacrificial Lamb. The Great Fountain In" the foreground of the central panel and again on an axis with God the Father, Christ as High Priest, and Christ as Sacrificial Lamb, is the figure of a great fountain, which, as it were, is being fed by the Saving Blood of the Lamb above. And from the fountain runs a stream which, in Professor Philip's postulation, terminates at the tabernacle housing the ci-borium which contained the real Eucharistic presence of Christ Himself. She remarks pertinently of this probable juxtaposition: With the representation of the Lamb's sacrifice shown directly at his eye level, the viewer was compelled to feel that he was witness to this scene. He saw the sacred water, the result of the celestial sacrifice, flowing directly into the vessel from which the priest would hand him the Host. The believer thus virtually became a participant in the celestial rite.g In this way the work of art becomes almost a part of the liturgical and sacra-mental function and underlines the significance of that function. There are many other insights that this new interpretation of The Ghent Altarpiece provides but I have room to call attention to only one more. Professor Philip presents good evidence for the former existence of a water color antependium that once hung before the altar table of The Ghent Altarpiece which represented Hell. Hence, with this antepen-dium in place, the whole composition could also have been read as a Last Judgment scene arranged vertically very much as the Eyckian Last Judg-ment panel in the Metropolitan Museum. In such a reading it is the accept-ance or rejection of the Sacrifice of the Mass, represented by the enthroned figure of Christ as High Priest and by Christ as Sacrificial Victim in the Mys-tical Lamb, and of the Mass in time as offered by the priest at the real altar in the chapel of Saint Bavo's Cathedral, that results in either the welcome extended to the blessed in the Heavenly Jerusalem or the condemnation meted out to the lost in Hell. Conclusion But, however you read the various motifs combined in this great polyp-tych, and there are several other motifs discussed by Professor Philip be-sides those that I have detailed here, the central focus of all of them is the Mass and the Eucharist. Professor Philip's relook at this greatly con-troverted masterpiece "in the very context of its own original setting and pur-pose" has indeed provided important new insights on its nature and mean-ing. Her study shows a marvelous interplay in this great masterpiece be- ~Philip, ibid., p. 67. 40 / Review for Religious, Volume 32, 1973/1 tween theology, liturgy, and art. And this more contextual study of the work has suggested some cogent solutions to the problems that have plagued the study of it throughout its history. Whether the reader can accept all Professor Philip's postulations and suggested reconstructions or not, her study does show how intimately art can serve theology and the liturgy; and, in turn, how much inspiration both theology and the liturgy can bring to a creative artist when they are all as happily married as they seem to be in her interpretation of this great work by Jan van Eyck. To Pray Is to Work Sister Marilyn Feehan, C.S.J. Sister Marilyn teaches religion at Cohoes Consolidated Catholic School and lives at St. Agnes Convent; 32 Johnston Avenue; Cohoes, New York 12047. The strong reactions of years past to the "to work is to pray" adage indi-cated the seriousness with which the dictum was taken. Conflicting opin-ions have explored, exposed, and explained not only both sides of the question but also the solid base of agreement that will eventually underpin any solution. Would that the same expansive reaction could be expected to the state-ment, "To pray is to work"! The self-evident quality of those words may appeal to some, but to at least two points of view, the phrase hardly qualifies as a defensible opin-ion, let alone an axiom. Two Objections On the one hand, those who are deeply immersed in visible, concrete activity often view time spent in preparation for, and pursuit of, the prayer experience, as time "taken from" rather than "given to." Measured in the scales of the unfinished business remaining on the agenda of man in general, and the Church in particular, prayer seems to weigh light, much as the scholar's pen is easily outweighed by the soldier's sword. The tangible ex-haustion of pouring oneself out for another testifies to the work aspect of so many activities, but is prayer seen perhaps as a private, esoteric action, a relic of the God-and-I syndrome? For some, then, prayer is not work because it does not seem to demand the exertion and effort of the concrete apostolates. On the other hand, those who see life iri terms of free, spontaneous gift, view prayer as an instinctive turning of the heart in its overflow towards 41 42 / Review for Religious, Volume 32, 1973/1 the Source of all that is good. What place i~ there i'n this for "work," foi" serious directed activity towards a foreseen goal? Have not the days of meditation points, reflections, and resolutions at least been replaced, if not repudiated? The insertion of a serious work element into the prayer ex-perience seems to threaten the human freedom of the act, to foreshadow perhaps a return to confining structures that once satisfied and now con-strain. For others, then, prayer is not work because it ought not to be such. This segment of the Church is skeptical of any view of prayer as a discipline to which one responds in reason, rather than with feeling. Both objections, in seeing prayer from too restricted a point of view, miss the overall scene. By zeroing in on the work quality of one kind of activity, the first group ignores the effort required in true prayer because it is not recognizable to them as work. One might well say: "The work involved in prayer is not identical to the work involved in concrete activity." Agreed, but need one add: "Therefore, it does not call forth real effort"? In fact, dare one add that judgment? Contrarily, by pinpointing the spontaneity of prayer, as a free response to the ever-approaching, ever-approachable God, the second group ignores the human process and fantasizes that prayer is somehow excluded from rather than the culmination of the normal cause-and-effect character of man's actions. To fail to reach the goal of union with God in prayer is a great sadness; to cut oneself off from that goal in the very name of seeking it is a tragedy. Prayer Is Work The thesis of this article is indeed simple: To pray is to work. The two notions in the proposition could well be clarified if the phrase is to be properly understood. In this context then, what is prayer and what exactly is work? Prayer is the union of the human person with the very Person of the absolute Good by means of tentative responses to the overtures made by God in this present life. This union may be fleeting or steadfast, whole-hearted or weak, clear or confused, but always directed in some manner to the God who first called out, from the man who humanly responds. Of particular importance in the definition is the overriding creative role of the personal Lord who initiated the whole process and elicits from man all that he is capable of giving at any one time. Seen from the viewpoint of the pray-er, the union can be dissatisfying, often marred by his very humanness, so unsure in both its verbal and sensible manifestations, but always pointed in vague hope to the future when he will know even as he is known. This prayer involves real work, that is, the physical and mental efforts To Pray Is to Work / 43 and activities that are directed towards the accomplishment of something, in this case, union with God. Again, any restriction of outlook to this single aspect of prayer as work would be a serious error. Let no one assume that personal effort is the only element of importance or that striving ever takes the place of receptivity to God's initiative. No, but on the other hand, let no one ignore these fac-tors. What kind of work is usually helpful in the pursuit of union with God in prayer? Three classifications of human effort immediately suggest them-selves: the physical, the intellectual, and the psychological. Physical Work Because God is the initiator, no formula of quantitative physical activi-ties can possibly signal the prayer experience. However, one can mention two observable physical efforts that usually assist it to take hold: presence and place. By presence is meant the conscious choosing of a situation that to the pray-er is sacred. Just as the needs of the body are faced, met, and often celebrated, as at meals, the need to pray should be faced squarely, met honestly and celebrated openly. To be consciously present to the Lord once or twice a day can well be termed "work" because of the effort and dis-cipline a man must exercise to examine the day, to plan out a possible time, and then to set the seal of sacredness on it in a very real sense. To wait for an available hour, to let choice melt into convenience, is to forego the human right to choose and follow through, intimating that man's role in this adventure is mere formality, ritualistic at most. By place is signified the thoughtful selection of a particular setting that has proved to be a means for opening the person to life, especially to Life Himself. For one, the choice is the quiet of a chapel; for another, a hillside in the evening; for one, the noise and stimulation of a city street; for an-other, the silence and peace of a private room; for one, the strain of dis-comfort; for another, the ease of a favorite chair. This is indeed a worthy search for any man: to seek out the physical scene in which the hand of God has easy access to him. But if the search is not made, if the meeting place is left to chance, will God come? Yes, but not as forcefully and fully ¯ as He would have if the pray-er had reasonably prepared himself. Intellectual Work Intellectual work is the second kind of exertion that prayer calls forth, or rather, that calls forth prayer. Two areas of overriding importance are serious study of God and deep thought about life, both of which require real effort. To meet a person and be fascinated by him is to want to know more about him, to come closer to him. In prayer, one meets God in a strange, 44 / Review [or Religious, Volume 32, 1973/1 personal way and the natural reaction is to wander off, awe-struck, in search of more knowledge of Him and closeness to Him. In very fact, the Scriptures serve just that purpose in explaining bits and pieces of His actions, in exposing aspects of His person, in hinting at His secrets. Leaving the sacred writings on the shelf is tantamount to asserting that one has no need of or interest in them. They represent the inexhaustible source of truth and inspiration, one that is accessible but useless unless man's intelli-gence reaches out to it. In a lesser category are the spiritual writings that collectively trace man's aspirations towards God across the centuries. No one is called upon to master that myriad of books but certainly insights can be gleaned and deep feelings triggered by exposing oneself to those movements of other men towards God. The second practical intellectual work that prayer fathers forth is serious thinking on personal questions, religious or not. Nothing is easier to do than to put off, sometimes indefinitely, the reasoning through of a troubling situa-tion or the planning out of a future course of action. The outcome is fre-quently an inability to pray because the unresolved problem lies in wait to capture the attention as soon as man turns to the Unseen. Of particular importance is the exploration of the question put by Jesus to Peter: "What do you think of Me?" Often the picture-book images of God fade with the years while man carefully avoids examining the change for fear of what he will have to face, a fear that feeds on his closed intellectual attitude. Can man reach union with God in prayer without serious intellectual ac-tivity? Yes, but in this culture and time, for most persons, the intellectual effort is a practical necessity, though not a speculative one. Psychological Work Psychologically, a man works to keep his person open and at the same time to channel negative intrusions into growth situations, both of which require considerable effort. Because the pray-er is so vulnerable in the very act of praying as he ex-poses himself to the Lord, he is often struck, almost mortally, by his own weakness. Reacting to this wound, he can turn in confusion and deny his prayer in hopes of obliterating the pain. Or else he can work to face the truth, examine it, feel its deep shame, and wait in faith for the calm that will eventually come when he accepts himself as completely as God has al-ready accepted him. Of equal importance is the work involved in man's use of negative emo-tions to nurture positive development towards God. Self-pity in all its guises drives one away from prayer because of its centering on the person rather than on God, as a kind of subtle idolatry. Effort is needed to accept this weakness, then offer it as sacrifice to the Lord, and receive back from Him the self-knowledge that means growth. Merely collapsing in the face of such To Pray Is to Work / 45 an embarrassing self-revelation is hardly a stepping stone to prayer, but the end result can be a meaningful asset. God is certainly not bound to unite Himself to a man on the basis of his psychological maturity but He is clearly worshiped by a person's attempt to reach out to the unseen hand that in turn reaches out so lovingly towards him. To repeat the original thesis: physical, intellectual, and psychological work are an integral part of the prayer experience, with no claims of absolute necessity but rather a serious call on man's consideration in view of his very human needs. To ignore or belittle the work aspect of prayer is to fail to understand either work or prayer. To pray is indeed to work, not as a slave to fulfill a command and escape a punishment, but as a son to experience a joy and answer a loving Father. The Prayer of the Heart Michael Azkoul Father Michael Azkoul is a priest of the Russian Orthodox Church outside of Russia and lives at 912 Bellstone Road; Shrewsbury, Missouri 63119. A preliminary version of this ,article appeared under the title "Out of the Heart" in the March 1972 issue of The Russia, Orthodox Journal. In the Western world, the "heart" is considered to be the scat' of the emo-tions, especially the emotion of "love." Eastern spirituality, however, dis-covers in the "heart," kardia, not the source of emotions, but the spiritual center of man. As Father Meyendorff once observed, the "heart" is some-thing akin to the "subconscious." In fact, it is the very fount of good and evil in every man. In the words of our Lord: "For out of the heart proceeds evil reasoning, murder, adultery, fornication, theft, lying, blasphemy . " (Mt 15:19). Without the "pure heart," it is impossible to "see God" (Mt 5:8). We are commanded to love God with all our "heart" (Lk 10:27). It is with the "heart" that we attain salvation, for St. Paul writes: "If you con-fess with your lips that Jesus is Lord and believe in your heart that God raised Him from the dead, you will be saved" (Rom 10:9). Guarding the Heart According to the Eastern fathers, the "heart" is the central force in human nature. A man becomes what his "heart" is and the "heart" is what we permit it to become. Therefore, it must be protected from all evil in-fluence. "Guard the heart," phylake kardias, they admonish. Keep away from anything which might pollute it, that is, any situation, person, or thing that leads to sin, amartia. The Scriptures, the fathers, a spiritual guide,1 and 1In the East spiritual guides are almost always monks. The word for such a monk is starets (Slavonic) or hegemon (Greek), that is, an "elder" or "old man" who by the grace of God has received spiritual gifts such as spiritual insight and discernment, enabling him to act in a special way to be a spiritual guide or director. Anyone accepting that direction must expect to be absolutely obedient. 46 The Prayer of the Heart / 47 sometimes our own experience teach us what to avoid. Generally, we can "guard the heart" through obedience, humility, chastity, fasting, prayer, and the sacraments. In particular, the "heart" is protected by controlling the faculty of "imagination." This faculty of the mind, nous, is the power with which we form, compare, connect, and separate images. With it we speculate, phanta-size, and ruminate. The "imagination," phantasia, arranges the data given to it, whether from the world of objects and persons, a priori knowledge, or the experience of the mind with God or demons. The devil and his angels are man's great antagonists, according to the fathers. From the imagination, the "image," now received by the mind, passes irresistibly to the "heart" and from the "heart" to the "flesh." The body, then, is excited, agitated, sometimes driven to acts of violence, murder, lust, and malice. St. Silouan of Mount Athos (d. 1937) observed that every "passion," pathe, is the result of a "sinful image." And since, as St. Macarius of Egypt (c. 330) says, "the heart commands and rules the whole body," what enters the "heart" must reign over all the members of the body. So long, too, as "vexatious and lying images" govern the mind (and, therefore, the "heart"), we have no right to "philosophize about God," as St. Gregory the Theologian (Nazianzus) tells us in his Theological Orations. Indeed, such "philosophizing" is useless, for the impure mind and "heart" will bring no true knowledge, no union with God. Conversion of the Heart Conversely, the Holy Spirit will, by our sincere effort to achieve "pur-ity of heart," bestow the grace for its realization: Grace engraves the laws of the Spirit in the hearts of the sons of light. There-for. e, they should not draw their assurances from the Holy Scriptures alone, but the grace of God also inscribes the laws of the Spirit and the heavenly mysteries on the tablets of the heart. For the heart commands and rules the whole body. And grace, once it has filled the heart, reigns over all our mem-bers and thoughts. For in the heart are the spirit and all the thoughts of the soul and its hope. Through it, grace passes to all the members of the body. We become unlike the children of darkness in whose heart sin rules and from which sin infects the the entire body . . . (St. Macarius, Homily 15). Spiritual perfection comes only when every haunting of memory, every se-ducing idea, and every wicked image is renounced whenever they presume to enter the mind. There is, to be sure, no end to the struggle for perfec-tion in Christ. Objectively, the cure for sin is, of course, the redemption of Christ, but His saving acts must be appropriated, subjectively acquired, and ap-plied. The principal way is "purity of heart," a "purity" which is accom-plished, in the first place, by "mental prayer." Now, this "prayer" is im-possible if the mind is continually exposed to evil sensations, that is, when 48 / Review for Religious, Volume 32, 1973/1 the senses are subjected to spiritually debilitating perceptions. Reception of them by the mind induces the "imagination" to act and the results are cast into the "heart." "Evil images" in the "heart" eventually affect the body and, if not removed, the body finds itself in the grip of evil habits or pas-sions- greed, lust, hate, envy, gluttony, pride, and so forth. By means of the passions, declares St. John Karpatbius, the demons "torment our flesh with all manner of sin and throw the soul into confusion" which leads to "fancies," "heaviness of body," "increase of animal needs," "arrogance and haughtiness," "vainglory," "rejection of repentance," "forgetfulness of death," "despondency and boredom," "a special inclination for earthly occu-pations," and "hardness." The devil is relentless. He uses every means to "drag the soul after him," warns St. Barsanupius. He bombards our sense with sights, titillating, agitating, and licentious; with foods and drinks, delicious and pleasant to the eyes, with voluptuous aromas, and so forth; and, indeed, all the allure and power of the aeon rush upon our weak and vulnerable natures, ever-enticing, ever-proliferating, mounting, everything soft and warm and tanta-lizing, anything to storm the suburbs of the soul in order to conquer the "heart," its citadel. The temptations men face are those of Adam which St. John described as "the lust of the flesh, the lust of the eyes, and the pride of life" (1 Jn 2:16). Spiritual Combat and Prayer The surest response to the incessant barrage of evil is "withdrawal," but not all men are called to be monks. We must, nevertheless, undertake the "spiritual combat" (Eph 6:10-9) which differs from the monks' struggle only by degree--only by the fact that "the field of battle" is slightly altered. It is true, nevertheless, that the spirituality of the Eastern Church is the spirituality for all her members. Monks are not a special class, only the highest stratum within the Church, albeit "the true and authentic Chris-tian," as St. Basil the Great calls him. For both monk and "ordinary Chris-tian," the enemy is the same, the weapons fundamentally the same. The great weapon is "mental or interior prayer," prayer with the Name of Jesus. In the words of St. Macarius: Be attentive to the Name of the Lord, Jesus Christ, by contrition of heart. When your lips are moving, draw it to yourself and do not lead it to your mind only to repeat it, rather ponder your invocation, "O, Lord Jesus Christ, have mercy upon me!" Then, in your repose you will be aware of His Divinity present to you. It will drive away the darkness of passions . . . it will purify the inner man . . (Apoph, 16). The believer must turn away from the "outside world"-and seek the things of the Spirit--"The kingdom of God is within you"--a "turning," incidentally, symbolized by the Eastern Hesychasts who prayed with heads bowed and eyes fixed on the abdomen. To be sure, no one can avoid sense The Prayer o] the Heart / 49 perceptions altogether, but the believer can fortify himself against those in-imical to him. Also, the Church offers spiritually beneficial alternatives to the destructive sensations of the "world"--rites, icons, incense, psalmody, candles, vestments, prostrations, flowers, palms, and so forth. She well understands that man cannot exist within an "imageless world." Nor is the destiny of man to be a "pure spirit." The Jesus Prayer It follows, then, that Orthodox spirituality relates body to spirit in prayer. Posture and attitude, sound and sight are utilized. "Interior" or "mental" prayer also begins at the empirical level. It is initiated with words spoken aloud and only when we have perfected "interior prayer" does it become "prayer of the heart." The petition most common in Orthodox spirituality is the Jesus Prayer--"Oh, Lord Jesus Christ, Thou Son of God, have mercy upon me, a sinner" (an adaptation of the prayer of the publican in Lk 18: 10-4). This prayer is not only the epitome of Orthodox doctrine, but is implicitly the totality of her piety. As St. John Cassian wrote: "Let the Name of Jesus cling to your breath and your whole life, for it is your faith and your salvation." The technique of this prayer is not complicated. "Those who approach the Lord," writes St. Macarius, "should make their prayer in a state of calm (hesychia), peace, and great tranquility, without anxiety and con-fusion. Rather let him come to the Lord with complete attention (prosexein ton noun), with effort of the heart and sobriety of thought (nepsis)." When we come to pray, therefore, we must come humbly, without hate for anyone, without desire, ready to yield everything to God, confessing our sins, and holding to true doctrine. Neither must we be concerned what we are to say, for "the Spirit helps us in our weakness . . . himself interceding for us with sighs too deep for words. And He who searches the hearts of men knows the mind of the spirit, because the Spirit mediates for the saints according to the Will of God" (Rom 8:26-7). Furthermore, the body is involved in the Jesus Prayer (as in all types of prayer). There is no particular position, for it, although, in the Orthodox Church, kneeling is forbidden between Pasch and Pentecost and on Sun-days. Sitting, often in'a Yoga position, lying on the back are acceptable. When the invocation of God begins, we ought .to be relaxed. To keep the eyes from wandering, it is useful to use a candle and icon. Incense may con-tribute to the atmosphere, to give a sense of the Divine Presence and to set the mood for the great physico-spiritual task about to commence. Then, as The Pilgrim says, we must pray sincerely and ~lowly, "without ceasing," the Jesus Prayer. The words are repeated again and again. Some ascetics have recited as many as fifteen hundred in one night, some many more. Simul-taneously, the believer must str.uggle against contrary thoughts and fatigue, but persistence, night after night, will bring the victory. (Of course, there is 50 / Review ]or Religious, Volume 32, 1973/1 no reason to limit the Jesus Prayer to night and a certain physical posture; it may be recited at any time.) The Prayer o| the Heart Gradually, as we persevere in obedience to our guide (if one is avail-able) and continue diligently in prayer, the mind will be cleansed. The soul and body will be kindled with "the flame of grace," to use the phrase of St. Symeon the new Theologian. This is the sign of the Holy Spirit's presence. If we perfect ourselves sufficiently through prayer, fasting, obe-dience, chastity, and good works--prayer intensifying all the time--we may be privileged to see "the divine light," "the Light o~ Mount Tabor," "the Light of the Glorified Christ," "the Light of God's Uncreated Energies," "the Light of the Transfiguration." In other words, as the mind or spirit trains itself to resist evil sensations and control the imagination, the believer learns "to collect the mind in the midst of the heart and pray with silent words." Soon words will not be necessary, then, not even thoughts, because the Name of Jesus has entered the "heart" and is repeated, automatically, with the beat of the physical organ itself. The soul, like a flower reaching for the sun, ascends to God; the warmth of God's Uncreated Energies, Light and Grace, increase; the "heart" is "purged" (katharsis); and, finally, the total man becomes "di-vine" (theosis). Thus, being "like God," we shall "see" Him "face to face" (that is, the "deified" will "see" the eternal God-Man, the enthroned Christ --no one may ever behold the "face" of the Father). This "union" (he-nosis) is the final end of the Jesus Prayer, of all prayer, for, according to the Eastern Church, salvation is nothing else but "union with God," deifi-cation, the mortal becoming immortal, the corruptible becoming incorrup-tible, the sinful becoming sinless, eternal "rest," "partaking of the divine nature" (2 Pt 1:4). Bibliographical Note For those interested in making a more detailed study of Orthodox spirituality and of the prayer of the heart, the following books are recommended: The Arena: Art Offering to Contemporary Monasticism by His Grace, Bishop Ignatius Brianchaninov (originally published in Russian in 1867 but now rendered into English) (Madras, 1970). The Art o[ Prayer, trans, by Kadloubovsky and Palmer (London, 1966). The intro-duction to this work provides an excellent discussion of the Jesus Prayer. Early Fathers [tom the Philokalia, trans, by E. Kadloubovsky and G. E. H. Palmer (London, 1954). The same scholars have translated Later Fathers o] the Philo-kalla; at present, they are involved with other scholars in a complete translation of this formidable treasure of Eastern spirituality. The Ladder of Divine Ascent by St. John Climacus, trans, by Archmandrite Lazarus Moore (London, 1959). Mystic Treatises by St. Isaac the Syrian (Isaac of Niniveh), trans, by A. J. Wensinck (Amsterdam, 1923). Ott the Prayer o] Jestts, trans, by Archmandrite Lazarus Moore (London, 1952), Prayer and Work: Protestant Religious Orders for Women Elizabeth Moltmann-Wendel The following article is a translation of a German article that appeared originally in Evangelische Kommentare, May 1972, pages 280-283. The translation was made by Charles W. Pfeiffer, a doctoral student in the Divinity School of St. Louis University; 3658 West Pine Boulevard; St. Louis, Missouri 63108. The translation is published with the kind permission of the editor of Evangelische Kommentare. The address of the author is: Dr. Elizabeth Moltmann-Wendel; Hausserstrasse 43; 74 Tiibingen, West Germany. In a poor quarter of Algeria there live three women. One works during the day as a teacher, another as a nurse, and the third keeps house. They subsist in the hot and arid poverty of those countless millions who live on the edge of society and suffer in their environment a spiritual and material deprivation which defies description and far outweighs any relief provided by social organizations. Their neighbors stand in amazement. The children are the first to approach and to quizzically explore the significance of this house which is always open to everyone. Out of these initial contacts a mutual trust begins to grow. The Muslim understand trust and come with their personal and social problems while the three women, having come from the security of bourgeois, European homes, learn from the Muslim how to survive and manage with a small amount of water. When the revo-lution breaks out, the white people hasten to flee the country, but the three women stay on to the even greater astonishment of their neighbors: "They have not fle!! God is present among us!" The Sisterhood of Grandchamp To live with neither missionary ambitions nor in direct diaconal engage-ment but in solidarity and friendship with the poorest of the poor is the basic premise of the Sisterhood of Grandchamp, a French-Swiss religious 51 52 / Review [or Religious, Volume 32, 1973/1 order for women to which these three women belong. Similar to the French Catholic orders, the Little Sisters of Jesus and the Little Brothers of Jesus, without special words or deeds they "live friendship" at the apex of social distress. Thus they have founded cells in Lebanon, in the industrial area of the Parisian suburb of Saint-Quentin, in Vlaardingen near Rotterdam, in a high-rise apartment building in a suburban settlement near Lyons, in Israel, and in Lucerne. The sisters maintain their financial independence from the order by earning their keep as cleaning ladies, workers, nurses, and secretaries. One of them is always at home to keep the house or apart-ment open for those who seek advice or companionship. Their motto is "Pray and Work," and the community rule sums up their purpose in one sentence: "Be among men a sign of brotherly love and joy." In the beginning this order was actually of a quite different nature. During the Thirties some women from French-speaking Switzerland de-cided that through reflection and contemplation (retreats) they wanted to experience once again the meaning of their lives. They rented a house in Grandchamp near Areuse on Lake Neuenburger. An increasing number of guests desirous of some days of quiet meditation began to assemble. The reception of these guests allowed the women to gradually grow to-gether into a community. They designated themselves as sisters and asked the initiator of the first retreats, Madame Micheli, to join them in the capac-ity of Mother. In 1952, eight of the sisters and the Mother committed themselves to remain together for life. One year later they joined the young, Protestant, Swiss Brotherhood of Taiz6 in Burgundy and adopted the brotherhood's rule and liturgical prayer. During the closing years of the War the Swiss Brotherhood of Taiz~ grew fr

Issue 19.4 of the Review for Religious, 1960. ; Review fOl" Religious The LordIs My Shepherd The Brothers',Vootion: Natural Ideal by Robert D. Cihlar, S.J. Problen~s of the Late Vocation , byDavid "B. IVadhams~ S.M.~ Is Religious DisObedience Al~ays, a Sin? by Joseph J. Farraher, S.J. The Problem of Transition for the Junior sister, by Sister Mary Magdalen, O.P. , Survey of Roman Documents Views, News, PreViews Questions and ,Answers Book Reviews 193 200 207 215 225 232 237 ,240 " 248 The Lord Is My Shepherd The Lord is my shepherd: I want for nothing; he makes me to lie in green pastures, He leads me to waters where I may rest; he restores my soul. He guides me along the right paths for his name's sake. Although I walk in a darksome valley, I shall fear no evil, for thou art with me. Thy crook and thy staff: these comf.o~:t me. Thou preparest a table for me before the eyes of my foes; Thou. anointest my head with oil; my cup brims over. Goodness and kindness will follow me all the days of my life, And I shall dwell in the house of the Lord days without end. BY A SPECIAL INSPIRATION the Psalmist foresaw that the Redeemer would come in the flesh and that He would found a Church and that He would be a Shepherd over it. However, this is not the only instance in the Sacred Scriptures where God alludes in very distinct language to the "Shepherd" mentioned by the words of the Psalmist in this beautiful psalm; but the "Shepherd" whom God has set over His only true Church is also very clearly indicated in the words of Ezekiel where it is stated: "And I will set up one shepherd over them; and he shall feed them, and he shall be their shepherd" (Ez 34:23). Now what is significant in these words is that the same term is here used for "shepherd" and "to feed," so that the sense is that this Shepherd which God has set over His Church is both our Guide and our Food as well. The Lord is not only our Shepherd; but He is also the means by which we are kept in existence, both body and soul. The Lord is our Shepherd who feeds us with Himself; for by means of the Church which He established He continues to say, "Take and eat! This is My Body" (Mt 26:27). By means of His Church He is able to carry out the words of this psalm and fulfill their implication by feed-ing us with Himself; for that is what the words "the Lord is my Shepherd" mean or imply in the original Hebrew, since in The author of this article is an American layman who is living a contemplative life and who wish~s to rhmain anonymous. 193 THE LORD IS MY SHEPHERD Review for Religious that language no distinction is made between tending, govern-ing, and guiding a flock and feeding it. What a wonderful thing it is to have such a Shepherd who is able to feed His sheep, namely, all the faithful, with His own Precious Body and Blood ! But God is not only our Shepherd ; He is also our companion and our friend, since this word shepherd is often used to des-ignate the idea of companionship and friendship. "How beautiful art thou, my love, how beautiful art thou" (Cant 4:1). It is significant that in addressing the souls of all who love Him, God should here make use of a word which is a derivative of the term used by the Psalmist when he refers to Him as his "Shepherd." And so by an extended use of the term shepherd we may refer to our Lord as someone whom we love and in whom we find our whole delight. The Lord is our Shepherd in the sense that it is in Him alone that we can find our whole delight. He alone is the sole object of our love: The Lord is my Shepherd because the guidance He exerts over me is the guid-ance of love and delight. He is Love in nature and essence. The Lord is my Shepherd in the sense that I am being ruled and governed by means of that everlasting love and delight which He is. The Shepherd here spoken of by'the Psalmist is none other than the King of love, and so the dominion He exercises over us is the dominion of love and love alone." God guides and governs us by mean of His love. "The Lo~:d is my Shepherd. I want for nothing." What can be lacking to him who is governed and guided by Love Itself? The Lord is my Shepherd in the sense that I have God Himself for my close com-panion and friend. From the day of my birth 'til the day of my death, this guide in the form of Love Incarnate will be my close companion and friend, so that no circumstance can arise in which His help and friendship will not be there to see me through everything I shall ever have to undergo. Having such a Shepherd we can all say, "I want nothing," that is to say, no circumstance will ever arise in our lives in which we shall suffer any sort of insufficiency; for we will always have what we need from this Divine Lover of our soul, this God who both created and re-deemed us. "I know mine," He tells us in the Gospel of St. John (10:15). He knows us better than we know ourselves, and no real want we can ever have will be overlooked by Him who has loved us from all eternity. There are times when we may think we need what this "Good Shepherd" sees we do not need, and which would not be 194 July, 1960 THE LORD IS MY SHEPHERD of any value for our eternal salvation. One thing we can be sure of, and that is with such a lover as God is, anything we really need to advance in our effort to get to know and love Him better we will most certainly have; and so we shall never be 'devoid of the good necessary for our progress along our journey to our heavenly home. The whole Bible has often been compared to a medicine chest ¯ in which may be found remedies suitable to every need the soul can have on its journey through time. And so, just as we think it nothing at all to rush over to the drug store to get something to soothe our bodily aches, so in like manner we should never be slow to turn to the pages of Holy Writ whenever we feel we need some words of help and consolation in the troubles and trials of this life. Our Lord is often referred to as a physician in the Scriptures. By this it is meant that we should use the words He speaks to us in them as a sort of medicine to apply to the ills of our souls. "Honor the Physician," we read in the Book of Ecclesiasticus (38:1). "Honor the Physician for the need thou hast of Him. For all healing is from God . The most high hath created medicines . . . and the wise man will not abhor them." Though these words refer to the medicines the doctor prescribes for the ills of our bodies, we know that in addition to the literal meaning of these words, there is also a spiritual and a mystical one. They also refer to that Heavenly Physician which our Lord is and the many remedies He has devised for the many ills of our souls. "The most high hath created medicines" in the form of the Church with her entire sacramental system; and so, "a wise man will not abhor them." At present, though, we intend to limit our consideration to the medicines to be found in the Sacred Scriptures and especially as these may be had in the words of the twenty-second psalm, and in many others as well; for in one of them we actually see the Psalmist call upon God as we do on an earthly doctor and say to Him, "Heal me, O Lord, and I shall be healed." These two words heal and healed are so rich in Hebrew that we can hardly realize the comfort they bring when read in the original, since besides the connotation of healing they are also a metaphor for comfort and consolation. When in the words of the Psalmist we ask God to "heal" us, we include the petition that we should be restored to that pristine felicity we all posses-sed before we fell into sin. We ask God that we should one day win back that same unmarred happiness Adam once possessed in Paradise and which the words of the twenty-second psalm 195 THE LORD IS MY SHEPHERD Review for Religious reawaken in our soul as often as the beauty of them comes to our mind: "The Lord is .my Shepherd; I shall not.want." The complete fulfillment of all that these words imply will take place after we have been completely healed of the effects of original sin and restored to the state of innocence Adam had before the Fall. "We shall not Want," because after this life is over all our desires shall be fulfilled and there will be nothing we have to have which God will not give us in the complete and perfect giving of Himself to us in the life to come. "We shall not want" because after we die God shall be all in all to us so that, having Him with all the fullness and completion in which we will then have Him, we shall .lack nothing to be eternally happy. God will then "spread a table" before us on which He will Himself be the food of our glorified state. For if even during this life "the Lord is our Shepherd," in the sense that it is in the possession of Him alone that we can find our true delight, what will it not be to have that same delight in Him when we shall become completely assimilated to all that He is in the life to come? If even on this earth we derive our whole satisfaction in the thought that we have God who is Love Itself for our companion and friend, what shall it not be for us to enjoy that companionship and friendship of His when we are where alone we can truly and fully partici-pate in it? And if even while we are on this earth we find i~ such a delight to be ruled and governed by Him who is Love Itself, what will it be when we shall have that guidance and governance in Heaven itself? "The Lord is my Shepherd." What a privilege it is to have God Himself to guide and conduct us through every vicissitude and event of this life ; for with such a guide, "even though I walk in the dark valley I fear no evil, for He guides me in the right paths." The Psalmist says that as long as he shall live he has nothing to fear, because it is the God of righteousness who con-ducts along the paths of His own righteousness, and that He does so for His name's sake, namely, for the sake of Jesus, since we could never have that original righteousness we once pos-sessed in Adam unless Christ offered Himself for us as a victim for our sins. And so it is for the sake of the sufferings of Christ that we are now able to tread those paths of righteousness that will lead us to the realms of unending bliss in Heaven. "And a path and a way shall be there," Isaiah tells us (35:8) "and it shall be called the holy way." Our Lord said He was that "holy way" when He said, "I am the Way." He is the right path of 196 J~tly, 1960 THE LORD IS MY SHEPHERD which this Psalmist speaks and along which he is being guided by God. No wonder he can say that, "even though I walk in the dark valley, I fear no evil, for you are at my side." For what shall we be afraid of when.we realize that He who both made and re-deemed us is constantly on the lookout for our every need, and He will permit nothing to happen to us which will not conduce to the greater good of our soul both in time and in eternity? "In .verdant pastures He gives me repose; beside restful waters He leads me." In these words the Psalmist wishes to point out God's tender compassion for the human race and the many comforts and consolations with which we are provided from the very first days of our existence until our last breath. "Show me," the soul says to her Belgved, "Show-me, O Thou whom my soul loveth, where Thou feedest, wh~re Thou liest in the midday" (Cant 1:6). Thh "repose" here spoken of is that of reclining on the bosom of Christ, mentioned in the Gospel of St. John (13:25), for the soul's rest in Christ is here compared to the pleasant and refreshing experience we have when we lie down on the tender grass on a hot summer day. Another signifi-cation for "repose" is the idea of being interchanged. "Repose" refers to that immingling of the soul with that of her beloved Lord by means of some extraordinary grace which makes of the two one; so that the "verdant pastures" are those exquisite de-lights the soul finds as she feels herself being drawn into the inmost essence of Him whom she loves--namely, the beauty and comeliness of Christ. The soul speaks of the pleasure she has in Christ as a sort of lying down on the young, fresh, and tender grass, in order to indicate the pleasing sensation which the rest she finds in Him procures for her. "Beside restful waters He leads me." These restful waters are the vast number of bless-ings we receive from God and which afford us so much consola-tion in the sorrows we have to bear. "He refreshes my soul." God "refreshes" the soul when by means of His grace it is re-stored to that pristine beauty it had before it fell into si.n, for the word "refresh" means to convert, to bring back, to restore, and to renew. Whenever we are being renewed in Christ, we are being, refreshed in soul and reconverted to God. The fullness of conversion will take place by means of that renewal, that res-toration, that complete conversion and refreshing of the heaven and earth spoken of in the Apocalypse of St. John (21:1), where-in he tells us that he saw a "new heaven and a new earth, for the first heaven and the first earth had passed away." Through 197 THE LORD IS MY SHEPHERD Re4)iew for Religious sin, Isaiah tells us (24:5), "the earth is infected by the in- .habi.tants thereof." And so the time will come when it will pass away and be recreated in Christ, so that at that time our souls will. be completely refreshed because of their being completely converted to God. At present our conversion is only partial; and so the refreshment of which this psalm speaks to us is not as perfect as we would desire it to be, since we still need many things which after we die we will no longer have to have in order to be perfectly and completely happy. It is only after this life is over that our soul will be completely refreshed with that refreshment and renewal in Christ of which this psalm speaks. "Even though I walk in the dark valley, I fear no evil." What is this "dark valley"? Literally, it is the valley of the shadow of death, which in Hebrew is used poetically for very thick darkness. When we read the Book of Job, we find this word shadow-of-death being used on five different occasions to denote what no other expressions convey. In order to express the contempt he had for the present life, Job says: "Let the day perish wherein I was born. Let the darkness and the shadow of death cover it" (3:3-4). On another occasion he character-izes our entire existence in this world as "a land of misery and darkness where the shadow of death dwelleth" (10:22). In the third verse of the twenty-eighth chapter, he again makes use of the same word in order to indicate that our whole life is lived in death's shadow and that we will never cease to be freed from its image until we are out of this world. And the Psalmist speaks of walking in the valley of the shadow of death, because as long as we live we are never free from the fear of our having to undergo the penalties we have to pay for the sin of our first parents. We walk in the valley of the shadow of death, because as long as we live we can never be free from the necessity of dying; and the thought of our death haunts us from the cradle to the grave. We are said to be walking in the valley of the shadow of death because we always live with its image before our eyes, since there is nothing we can see that will not some day have an end. As long as we live we walk, as it were, in the shadow of death, in that the calamities and miseries of life which will last as long as we will, are a sort of image of death, since they prepare us for its approach when the time will come for us to leave this vale of tears. And yet the Psalmist says- and we should all say with him: "Even though I walk in the dark valley -- the valley of the shadow of death -- I fear no evil ; for 198 July, 1960 THE LORD IS MY SHEPHERD You are at my side." The Psalmist tells us that we have nothing to fear from death, because Christ has removed its sting. "He suffered death," St. Paul tells, us, "that He might by God's gracious bounty experience the throes of death for the sake of every human being . . . that through death He might destroy him who had control over death; that is, the devil, and deliver those whom throughout their lives the fear of death held in bondage" (Heb 2:9-15). "I will deliver them out of the hand of death," our Lord tells us through the words of Osee. "0 death, I will be thy death; 0 hell, I will be thy bite." The Psalmist knew this; and that is why he says, "Even though I walk in the dark valley, I fear no evil." He knew that Christ would one day die and that by means of His own sacred death we would be freed from the bondage of death, so that even though we die, yet we shall live forever that life He merited for us by all He underwent for our sake. "I fear no evil," we say to God, "for you are at my side." We are not afraid of anything that can happen to us in this life, in-cluding death itself, because we are assured by the words of this psalm that in everything we have to go through, God will assist us by His divine aid, and we will always find ourselves upheld by Him in a manner too marvelous to comprehend. "When thou shalt pass through the waters," that is, the trials and afflic-tions of this life, including the agony of dying, "I will be with thee," our Lord says to us in words we can no more question than we can question our own existence. "When thou _.shalt walk in the fire, thou shalt not be burnt: and the flames shall not burn thee" (Is 43:2). With this divine aid of God Himself before his miffd's eye, no wonder the Psalmist was able to say: "Even though I walk in the dark valley, I fear no evil." For what is there anyone can fear when he is given the strength to trust God in those most agonizing moments of his life when his soul will be wrenched from the flesh of which it formed such a close com-panionship all the time it was in the body? What can unduly alarm him who is not unduly frightened by what so many dread ? Christ has destroyed death's terrors, and so it is now nothing more than a sleep from which we will one day awake as gently as we rise up every morning from our previous night's rest. And so, if we are afraid to die, we should also be afraid to go to sleep every night as well. If we fear God with the filial and re-verential fear He wants to be feared with, we will not have to fear anything else--death included. 199 The Brothers' Vocation as a Natural Ideal Robert D. Cihlar, S.J. yOUTH is idealistic. Whatever appeals to it as the greater good, that it will seek. It will seek it with a determination seldom found in later life. The child's changing ideas of what it wants to be when it "grows up" is a simple confirmation of this fact. At one time it aspires to be a fireman, at another a doctor, and so on. The desire changes with the appreciation of the good to be attained- one's own personal good. The child is led, without knowing the meaning of the word, by an ideal. The ideal not o.nly fires the imagination but it must also be somethin$ within reach of the abilities a man knows are his. A child does not fully realize its limitations. As a consequence it aspires to things far above its present capabilities. For the adult and the young man,. however, the ideal must be something which is possible--and possible through one's own efforts, tal-ents, and opportunities. An ideal must be capable of satisfying a man's sense of personal worth. It must also be achievable by this man. He must be able to see himself as realizing this ideal. People he knows, others he has read about have reached this goal; why not he? Often, not fully appreciating his own limitations, he will, like the child, aspire to things which are not for him. As realization comes, so the ideal changes or deepens. For the time being, how-ever, the mere possession of an ideal is enough to cause him to strive for it. It is not difficult to see how the makings of an ideal ar~ to be found in the married state. It takes a little more discernment to find them in the other vocations; and perhaps this is the reason, naturally speaking, why most people find their vocation in marriage. To be looked up to, even in the small circle of the family, to be the head of that family, to be needed, to be loved and to love, all these satisfy a man's sense of personal worth. The fact that others have failed in this state does not deter him Brother Robert D. Cihlar is stationed at West Baden College, West Baden Springs, Indiana. 200 THE BROTHERS' VOCATION nor make it less available. Rather he is all the more convinced, because he possesses an ideal, that his case will be different. Now let us take up a comparison in religious life also based upon the supposition of the ideal as given above. The priesthood at one time or another seems to appeal to most Catholic boys. They are attracted by the reverence shown the priesthood, and this in turn gives them an appreciation of its dignity. They see themselves invested with this dignity, receiving the reverence now accorded to another. They see themselves at the altar, in the confessional, at the bedside of the sick and dyfng. Their sense of personal worth is satisfied, and they know that the goal is achievable because others have made it. Their efforts could bring them there. We have present then in the priesthood two of the elements which go to make up an ideal. This in turn:,Ldepending on the intensity of the desire, becomes a motivating force to (1) prayer, leading to a more obvious cooperation with grace; (2) reading, leading to a greater knowledge of the true meaning of the priest-hood; and (3) a greater application to study, since scholastic ability is necessary. One thing .leads gradually to another. A vocation does not appear all at once but comes, like the dawn; gradually. No one of these is sufficient in itself. Most x~ocations, however, can be traced back to the development of the ideal. Vocations to the pries.thood are more plentiful beca.use they follow the pattern and contain the essentials of an ideal. It .is not so, however, in the case of the lay brother. Public opinion, and consequently the general opinion of youth, is against such a vocation. It is looked down upon simply (and mainly) because it lacks those two motivationally essential parts of an ideal. A young man cannot imagine himself in the position of one who is looked down upon, who possesses in the eyes of the ldity, and often the clergy, no natural worth or dignity. Why is this? Why must there be a lack of this natural value in this way of life? Why must the motivation for accepting such a vocation be only and solely supernatural?. Obviously this is delicate ~round on which it behooves one to tread ever so lightly, if it is to be trod at all. But it is not my intention in any way to minimize the supernatural motive. A vocation without such is no vocation at all. Nor do I wish to say that it is of lesser importance, for even that which I choose to call natural motivation is in reality an action of grace building on nature. It is sometimes true that the natural motivation is 201 ROBERT D. CIHLAR Review for Religious the more obvious of the two, but in the course of, let us say, the preparation for the priesthood, grace builds on that natural motive to such an extent that the supernatural motive becomes the first consideration. My contention, therefore, is that both natural and supernatural motivation, though not of equal im-portance, are of equal necessity, simply because we are human beings. With this explanation, let us try for a subjective viewpoint of what a young man sees when he looks at the life of the lay brother. Perhaps from such a viewpoint we shall catch some hint of the defects in the presentation of this vocation and the possible errors in our thinking concerning it. Undoubtedly the greatest deterent to a young man is the prevalent attitude among the laity, and some clergy, that the brothers' life is a demeaning of self. They feel that the brother is an admitted failure--or becomes such whe~ he becomes a brother. It is rather hard to dislodge the idea that the lay brother is one who "could not" become a priest because of inferior mental ability or some other defect. Popular Catholic literature and various hagiographers of the past have contributed to this idea. The humility of some saints has been demonstrated by their wishing to be with the brothers or work with them (mean-ing to demean themselves). Among present-day Catholic books the Mass of Brother Michael, though a romantic and enter-taining story, is an example of extremely poor propaganda material. Yet it is from such weakly representative literature that attitudes are formed, and once having formed become tra-ditional. In short, the persistent idea is that a man who becomes a lay brother is exceptional, in either his holiness or his ignor- . ance. It is not a vocation "possible" to the average man because it offends his sense of personal worth. It is within reach of his abilities, but it is also often beneath them. It therefore does not fulfill the conditions of the ideal, in the natural order, as ex-pressed above. This idea poses a very thorny problem, but a problem which must be solved if the numbers of the brothers are to increase. A change is evidently necessary in our thinking--and actions-for the mass of tradition is against the brother. The Church, from earliest times, has made use of the principle of adaptation; and adaptation to the times and their needs is the thing to be considered. 202 July, 1960 THE BROTHERS' VOCATION Tradition dating from the Middle Ages has assigned the brothers' vocation to the uneducated and lower classes who, wishing to serve God more perfectly, seek this perfdction in the religious life. Now, going farther back to the natal days of monasticism, we find that this was not true then. The early "Fathers" were not Fathers at all, but in their manner of living the equivalent of the latter-day brother. They engaged in manual labor, meditation, penance, and so forth, but were seldom if ever ordained priests. Necessity, among which was an ever-widening ministry in the monastic groups, brought about the inclusion of priests in their ranks. As the accent on the ministry grew, 'grad-ually the bulk of membership became priestly. Men of education, since educated men were the exceptioh, were directed to the priesthood. Those without education could not hope to become priests ; but, still wishing to become rel!~ious, they were directed to the life of the lay brother. This insistence upon educated men for the priesthood was brought about as part of the much needed reform of the clergy at the time of the Reformation. It also, as a side result, brought about a complete reversal of the original scheme of monasticism; or at least it was the culmination of a reversal that had been taking place for some centuries. However, considering modern' ~i~nes we find the educational picture itself reversed (at least in most ~vestern countries) and the illiterate man becomes the exception. In the Unite'd States, for example, the major portion of the population has completed at least a high school education; and the years since the Second World War find more and more high school graduates going on to college. Superimpose this picture upon that of the time of the Reformation, and a natural explanation will appear for the decrease in brothers' vocations. However, it is only a natural explanation. This does not necessarily mean that God is calling fewer young men to His service as brothers. It does mean that these men, better educated and better qualified, no longer con-sider this vocation as an ideal or even an alternative, which it much more readily was considered a few centuries ago. The brothers' vocation offers them too little in the way of a sense of personal worth. Tell me that the reason for this is a lack of supernatural insight and I will readily admit that this is true. In the order of grace the brothers' vocation has both great dignity and value. But the young man of today, unfortunately, has a much more sophisticated attitude toward life and greater cultural advan- 203 ROBERT D. CIHLAR Review for Religious rages without the balance of living in an age of faith which would have fostered this insight. This is a fact, and we have to adapt ourselves and our methods to it. It need not be without its own peculiar blessing. We are, after all, instruments which God uses. We commit a heresy of sorts if we expect His grace alone to do the job of foster-ing vocations. We must be prepared to offer candidates opportuni-ties in their work for God which are suited to their greater educa-tion and better-develo.ped abilities. Certainly in the congregations of teaching brothers provision is made for this in the various ad-ministrative and educational aspects of school life. The boys see this and respect it. The primary concern here, however, is with those mixed orders or congregations composed of priests and lay brothers. Here the brothers' duties as a rule are menial as well as manual. If, for example, a brother is qualified by his talents and/or education to work in posts of considerable trust, dignitY, and even title, why should they not be given to them. Such posts as treasurer, registrar, superintendent of buildings and gro.unds, promotion, public relations, library, and so forth, occur as possibilities. I am sure there are many others. Given these posts, they should also be delegated enough authority to act freely in them. I might even say that should a brother be discovered to have talents in these lines .and.not be qualified by education, such education should be provided. All things being equal, there is really nothing that a priest does which cannot be done by a brother except in ,-the direct area of the ministry. I certainly do not wish to advocate the idea that the brotherhood is equal to the priesthood; but I do hold that in his capabilities he is often equal to and sometimes better than the priest. When this is so, prescinding from personalities and persons, should he not be allowed to fully employ these capabilities for God and for the benefit of those who would see him and get to know him? If we want to get brothers who are well-qualified in their lines, do we not also have the duty to God to make the best use of the men He sends us, even to the extent of. demonstrating their qualities to others as a means of influencing them? The introduction of the idea of example as influence pre-sents another aspect in the matter of vocations. Seeing is believing. With brothers openly shown in positions of responsi-bility, an acknowledgment of their abilities is forced upon the beholder. Association will gradually accord a greater respect, provided of course the man conducts himself as one worthy of 204 July, 1960 THE BROTHERS' VOCATION respect. Respect accorded in and out of the order or congrega-tion ought gradually to influence or raise the calling, from the natural viewp5int, to conform with the principles of the ideal. In effect, what I would maintain is that there is a need for a greater "going in their door to bring them out ours." But first, of course, there must also be a change in attitude from within the order or congregation itself, or more precisely, among the members of the order or congregation. It is axiomatic that young men have a sixth sense in de-tecting the defects of their teachers or superiors. It is at times disconcerting to have them expose our weakest points. Though we might all profess a great reverence and esteem for the brothers, too few of us really feel it. Too often, in a rare and honest moment, we find the prevailing attitude toward the brothers in ourselves. We have only a notional knowledge as opposed to a real conviction. This is readily detected and carried over to the students and is reproduced in them. A patronizing, condescending attitude, even one of pity, obliterates the rosy picture we would like to paint; and the student sees right through it. He sees, often more clearly than we, the idea of inequality, of superior and inferior, master and servant. And we should not be surprised that he does not find this attractive. Why is this? Is it possibly because the social attitude has evolved in contradistinction to our own at home? That is, do we in practice have a social attitude toward the brothers which does not correspond to what we hold for society in general? Is this contradiction at home possibly one o~ the reasons that we, who are exteriorly champions of this new social attitude, are not so readily accepted as its champions? Undoubtedly there must be a hierarchy of superiors and subjects for the preserva-tion of good order. This is a pure sociological fact. However, it is not necessary that there be superior and inferior on the social level in religious orders or congregations, which finds its equivalent in the caste system. We maintain the "fiction" of all being equally members of the order or congregation; but this is true only as regards spiritual matters. Actually it works out to the maxim that some are more equal than others as far as temporalities are concerned. If, for instance, the priests are allowed something, the equivalent to the brothers must be less good, and so on right down the line. This spells out to the laity what they assume is our real attitude. 205 ROBERT D. CIHLAR The purpose of pointing up these defects is most certainly not an attempt to antagonize. It is merely to point out things in our actions which negate our words, thereby withdrawing from this vocation some of the sense of personal worth. A prospect of such things, contained in the acceptance of a broth-er's vocation, cannot help but prove repugnant to the young men we would like to gain, for they both sense and see them. Con-sidering the society and cultural background in which they live, it is the only natural conclusion they can come to. We stand convicted by the principles we advocate and the profession we make. We ourselves are not without guilt in this lack of an "ideal" in the life of the brother. We seem to expect almost over-whelming actions of grace in the face of obstacles we have helped to erect, and it is unjust to do so. In becoming a brother, a young man today must surrender much more than did his predecessor of a few centuries ago. We have no ~-ight to expect miracles of grace. Very few Pauls have been thrown from their horses. There are no immediate conclusions this writer can come to or any pat solutions he can offer as regards these problems. Such, as a matter of fact, is not his aim. His aim is rather to raise a doubt in the minds of those who read this, to provoke discussion, to call attention to the possibility of error in our present thinking. As I have mentioned before, there is no intention of min-imizing the necessity of supernatural motivation, of the need of prayer and grace in the fostering of vocations. But I am deeply convinced that we have been seriously mistaken in not providing a so-called natural motivation to accompany it. When, together with the action of grace, we have provided the mak-ings of an ideal, then men will not be lacking who will wish to follow it. Problems of the Late Vocation David B. Wadhams, IF A MAN around thirty decides to begin studying for the priesthood, he is beginning a bold undertaking which entails the hazards, though not the romance, of real adventure. The difficulties he will face will not be those encountered by the man of action, but problems he will have in abundance. These problems are perhaps no more serious than those of his younger confreres in the seminary; but they have a complexity and an urgency which make them special, requiring special considera-tion. These problems must be faced if the man is to persevere; they must be solved if he is to be a happy and efficient priest. Religious congregations now seem more willing then ever before to accept older candidates who are qualified, and the religious life increases the problems the older man must face. How does an older man adjust to community life, the rule, the vows? How does he meet the demands of fraternal charity, surrounded as he is by men younger by ten or fifteen years and presumably more resilient psychically? Will his years in the seminary be a loss if he does not persevere? Is he not just burying himself there, during that crucial period when other men are carving out careers? What if he should fail? The problems are not limited to the older man himself; religious superiors must also face special problems in the case of older religious seminarians. Should they be given any sort of ~pecial consideration or exemption from ordinary seminary and religious discipline? Should they be given greater responsibili-ties because of the experience they bring with them to the seminary? Like superiors, spiritual directors also find that the presence of older seminarians is not without its perplexities. Should they be given more or less direction than the younger men? How should the direction of the older seminarian differ from that of the younger seminarian? Why does it seem so dif-ficult at times to make contact with the older seminarians? Mr. David B. Wadhams is presently studying theology at Marist College, 3875 Harewood Road, N. E., Washington 17, D. C. 207 DAVID B. WADHAMS Review ]or Religious The range and number of such difficulties could be extended indefinitely, but it will be sufficient here to limit consideration of the matter to five points where special difficulties would seem to be present for the older seminarian: (1) the older seminar-ian's special need for patience and humility; (2) his impatience with "unbusinesslike" administrative procedure; (3) his im-patience with superiors and directors; (4) his chafing at being classed with younger men; and (5) his nostalgia, more or less prolonged, for the lay state. The Need for Patience and Humility It seems very likely that special dispositions of Divine Providence are to be seen when a man of around the age of thirty becomes a seminarian. However deep the consolation may be for the older man in this thought (and it is a considera-tion that he must keep uppermost in his mind), yet it must also be realized that this very ordering of things by Divine Providence also entails a special exercise of patience and of humility--the patience and the humility of the old man on the bench with younger students. If this lesson of patience in the practice of humility is not learned, he will not be able to persevere. Of course, all seminarians must learn these virtues; and all of them haveindeed ample opportunity to practice them. But a younger man who knows that his priestly life will begin at, say, twenty-seven has the impatience of youthful impetuosity to tame. On the other hand, the older seminarian has the gnaw-ing discomfort of knowing that he must begin a life at forty. Nor is it much consolation to him when a bright-eyed funda-mentalist slaps him on the shoulder and says, "That's all right, Dad, life begins at forty!" This truism soon fails to elicit any but the feeblest enthusiasm in the older man. This general situation forms a sort of background against which the entire life of the older seminarian must be enacted; life, he knows, is short, and his own, despite his age, has not yet really begun. However manfully he may struggle to be patient and to overcome the sense of frustration and unrest that flows from such a situation, his general background of impatience cannot help but be increased by more specific difficulties which he encounters. 208 July, 1960 LATE VOCATION Impatience with the "Unbusinesslike" For the sake of concreteness, assume that a man comes to a religiousinstitute after ten years as a minor executive in the sales department of some large corporation. After an initial period in the religious life of great good will and satisfaction, he may begin to find himself becoming impatient with what he considers to be the "unbusinesslike" and "unrealistic" opera-tional methods of the seminary. He is told that he should bring suggestions and complaints to his superiors during regular interviews known as adminis-trative counseling. But he finds that his suggestions for improve-ment are met with aloofness and subsequently may be ignored. He may find the cordiality of his superiors somewhat strained and entirely different from the warm spontaneity of office good humor: The happy camaraderie of the old days in business seems to radiate friendliness and mutual good-will in contrast to the remote politeness of this administrative consulation. He finds, in short, that businesslike office methods may not always be found in religious congregationg; and that established cus-toms, even undesirable ones, have a tendency to cling. He may .be shocked that buildings and equipment have been allowed to ~leteriorate because of improper delegation of responsibility in maintaining them, or because of what~ he considers a misdirected cult of poverty. After years spent in surroundings presentable, if not luxurious, he may find cracked and peeling paint in sleeping rooms and officeg, together with ancient furniture, serviceable perhaps, but piteously unappealing to the eye. Administrative-duties may be relegated to a single over-worked lay brother who has to manage a coinplicated acc0unting system with machines years beyond their prime. "Duplicating equipment may be gently awry, p~'oducing legible but~scr.atchy copy. Cash accountihg may be quite nonchalarit. Public relations techniques may be hopelessly mismanaged or totally nonexistent. The man may tend to exaggerate these deficiencies as time goes on, and his itch to rearrange things increases. Why-don't they call someone in for an audit? Why must certain precious ma-chines be available for the indiscriminate and uncontrolled use of fifty people? Why does fresh paint seem incompatible with poverty- surely the walls were freshly painted once? If on the other hand he find~ himself in a congregation whose progressive foresight has placed men of vision in positions '209 DAVID B. WADHAMS Review for Religious of authority, the subject will surely find some evidences of inefficiency. The ease with which a man finds matter for criti-cism is a match for the most progressive system. Perhaps the very businesslike character of the place will strike him as out of place. A man's past will stand him in good stead when he becomes a religious; but the stresses and strains which this life imposes will affect him in those areas where he is mos~ vul-nerable- the sphere of his accumulated treasury of general know-how. Superiors and Spiritual Directors Then, too, the vow of obedience has a peculiar democratizing effect. Along with his deep respect for the office of superior, the subject realizes that both are bound by the same ties. The superior, no less than he, is directly subject to the authority of those above him; and this authority is just as stringent in its demands of obedience. Back in the office, the former senior accountant or advertising man saw his superior in a greatly privileged position within the circle of major executives. He was conscious of a degree of separation measured in terms of seniority and yearly income. Now he finds himself in the religious life where his superior, though he exerts the same authority as his former employer, may be a near contemporary, sleeping just down the hall, and using the same bath. The older seminarian realizes, to be sure, that the motive of his religious obedience is a supernatural one; but, being flesh and blood, in certain cases he cannot help but experience a sense of somewhat dis-mayed surprise at a superior-subject relationship that on the natural level may be so different from his previous relations with authority in the business and commercial world. Another problem for the older seminarian may be spiritual direction. He may find that he has difficulty "opening up." This will be especially so if his director is a younger man, or if he considers his director can have no comprehension of his char-acter. Suppose, for example, that the director is a younger man, that he entered religion on the completion of high school, and that he has had relatively little experience except in the direc-tion of seminarians. In such a case the older seminarian may find it difficult to talk about anything more dangerous than the weather, since he is aware of the considerable difference in background between himself and his director. This and similar cases may cause real difficulties in communication; the difficul-ties will be overcome only if the older seminarian recalls that 210 July, 1960 LATE VOCATION the same Providence which placed him in the seminary has also given him his superiors and directors. Armed with this con-sideration he must then put complete trust in his director, even if he finds it costs him dearly in wounded pride. As has been stated above, he has a special lesson in humility to learn. As a matter of fact, of course, younger directors can be quite satisfactory. Being aware of their relative inexperience, they tend to exercise great prudence in applying theological principles to concrete cases. Moreover, since many problems are solved by the mere telling, the seminarian should be quite con-tent if be can find a man to whom he can talk freely. Relations with the Younger Seminarians Probably the greatest trial which the older seminarian must undergo is being in a class of much younger men. Many institutes have a minor seminary to which they will send the older candidate for a year or so to give him some Latin and to observe him before sending him to the novitiate. The age dif-ference at this level is so great that he will usually be allowed certain privileges to make this period of adjustment easier. At the novitiate, however, he is considered for all practical pur-poses the contemporary of his fellow novices. Here the strict observance of the exterior prescriptions of the rule will place a heavy burden on a man who has enjoyed years of independ-ence. If, for example, he has been a heavy smoker for ten years or so and if he must observe a no-smoking rule, the damage to his good disposition will perhaps be compensated for in a cor-responding growth in character; but the sacrifice is sure to be severe--more so than for younger smokers. After leaving the novitiate where spiritual consolations and graces may have made the way easier for him, the older man' must still face years of study where the difference in age is no less than it was in the novitiate. These years of living with younger men un-questionably present a strain for his vocation; they will, how-ever, if properly met with patience and humility, give him his greatest opportunity for growth in emotional stability and for progress in the spiritual life. Most younger seminarians show brightness and intelligence in their speech and behavior. But at times this basie intelligence is accompanied by the thoughtlessness of immaturity. Many left their homes in middle adolescence; and sometimes their deport-ment tends to remain at the adolescent level, especially since 211 DAVID B. WADHAMS Review for Religion,s no one is constantly correcting them. This lack of maturity will be vexing for the older man, who is only too prone to see in the gaucherie of a few what he may tend to think of as the general boorishness of a class. Young men, for example, have an ex-tremely cavalier way of treating furniture. ,And if the older seminarian has spent the better part of three or four m~nths recovering and reupholstering the armchairs in the recreation room, he' has to swallow hard and bite his lip to keep from shouting at some young philosopher, blithely and quite uncon-sciously wiping'chocolate-covered fingers on the back of a newly covered chair, ¯ The older man must be careful in conversation too. His younger confreies will usually have no more than a ~udimentary background in the fields of non-religious knowledge.-Discussions of politics, art, the theater, economics, literature, all tend to be somewhat superficial. The younger man may often show a quick theoretical perception, yet he may lack sufficient critical discern-ment. Because of this the older man may find himself exercising an air of intellectual superiority and condescendingly needling his companions for their lack of sophistication. As one young seminarian has put it: "The older men ought to stop and think now and then that they have no monopoly on ideas. They could at least listen, even if they disagree." :o. In the midst of'such difficulties the older seminarian could well reflect that if he sometimes finds it difficult to be with the younger men, surely they too find his company occasionally try-ing. If he has passed through the fiery trials of the crucial years between twenty and thirty, his very scars should remind him that seminary life is not always easy for the young men who hunger for action and the exercise of their ministerial labors. Let him think back upon what he was doing at their age; the contrast should fill him with the desire for patience and for-bearance. If he was in the service, his amazement will be com-plete that fifty or more young men can .live together cheerfully, peacefully sharing a life of work, study, prayer, and play. oIn the service, as h~ knows, men behaved quite differently; by contrast, the charity of seminarians clearly shows the effect of supernatural grace. He should reflect maturely that if he is annoyed at little gaucheries and breaches of etiquette, some thoughtlessness and lack of discipline, he will never find more serious faults; for however much he may see of thoughtlessness in the seminary, he will encounter no deliberate malice. Indeed, 212 July, 1960 LATE VOCATION one of his greatest sufferings may be his anguish that he ~cannot accept the small shortcomings of others with greater grace and equanimity. Nostalgia for the Lay State During the first two or three years of his training the older man may be subject to a fierce nostalgia for the lay state. Just as the Jews hungered for the delights of their former, life in Egypt, the older seminarian may sometimes be seriously tempted to think of his life "in the world" as much more useful and vital. This feeling will be all the stronger in the man of great vitality. At times all the reasoning that brought him to his priestly studies will become darkened and submerged. He will forget that one great reason for his having left everything behind was a dissatisfaction with what he was doing. He may begin to chafe at certain restrictions, desiring freedom from the restraint of the seminary rule. What he begins to miss is the habitual adult independence he has always known. Sometimes he will think: "I am too fiercely independent; I am not tem-peramentally suited to the regular life; these habits of inde-pendence are ingrained." As serious as this temptation may be, it will tend to dis-appear as his security in his vocation grows; and in most cases it will not be a source of great anxiety after the~pronouncement of perpetual vows. The nostalgia for the lay state is one temp-tation which .can best be handled in spiritual direction. The subject should regard it as a serious temptation and conscien-tiously follow the course his director prescribes for him. Once a man finds himself in the major seminary of a religious con-gregation, he can rest in complete confidence as to his choice of a state in life. He has chosen by heeding the call; whether he should continue is for his superiors and spiritual :directors to decide. The cool and firm acceptance of this fact will save. the man the added anguish of continually doubting his vocation when the temptation arises to return to his former state of life. Conclusion The older seminarian must train himself to face his trials and difficulties peacefully and tranquilly. His age may indeed tend to make him less flexible in certain respects; he will be less subject to "formation," more set in his attitudes and out-look on life. But this very situation may also be an advantage. If he is mentally awake, he will be at the very., peak of his learning powers. Years of training in judgment will compensate 213 DAVID B. WADHAMS for any alleged diminution of learning powers said to begin after full adulthood is reached. Although the older seminarian may be tempted to think that his best years are being wasted in the seminary, he should remember that, just because he is older, he will see more deeply into the problems of philosophy and theology and that he will draw from them a greater intel-lectual enrichment and practical value. Finally, there are two general attitudes that will greatly .help an older man along in his seminary life. The two attitudes, one natural, the other supernatural, are so diverse as to be almost incongruous when juxtaposed together. Yet the two can work together to ease the trials of seminary life for him. The first attitude is that of a sense of humor. The man who finds his own idiosyncrasies laughable has a safety valve which he will need to use frequently. Since he is constantly confronted with human foibles, especially his own, it is far better to laugh at them with hearty, tolerant, and loving amusement than to dwell on them as consant pricks to pride and self-esteem. The second attitude is one that has been hinted at above; it is a complete trust in Divine Providence. Whatever can be said on the human level of religious life, there is never any waste in the management of things by the fatherly hand of God. The years the older seminarian spent "in the world" as well as the protracted time spent in seminary life before ordination are not useless but completely functional from the viewpoint of the Father who has counted even the hairs of our head. In this sense there is no such thing as a late vocation; the call came and was answered at the time chosen by Divine Wisdom. In this con-nection it will assist the older seminarian to reflect and meditate upon the role of late vocations in the history of the Church; it is not mere fancy to say that without late vocations the entire history of the Church would assume a different cast and com-plexion. Remove, for instance, the three late vocations of Ambrose, Augustine, and Loyola from the history of the Church and consider the difference the removal would make in the course of the Church's history. Indeed it would seem safe to say that of the confessor saints who lived before modern times, a large part of them, if not the majority, were what are called today late vocations. Having seen the finger of Providence with regard to late vocations in the history of the Church, the older sem-inarian will be able to draw therefrom a greater trust in that same Providence with regard to his own late vocation. 214 Is Religious Disobedience Always a Sin? Joseph J. Farraher, S.J. THE CONSTITUTIONS of most religious institutes state explicitly that they do not bind under pain of s{n, even venial sin, except where the vow of obedience is explicitly invoked, or where they determine the matter of the other vows. Most also state explicitly, or at least imply, that the same holds for orders of superiors. Why then do some spiritual writers imply otherwise? For example, Father Cotel in the Catechism of the Vows, says: One sins against the virtue of obedience when one does not carry out a formal order of a legitimate superior. If an order of a superior only recalls an obligation of rule or a com-mandment of God or of the Church, failure to observe it is not a fault against the special virtue of obedience. Such conduct often involves a sin against another virtue.1 In a footnote he adds: According to very famous theologians (St. Thomas, Suarez and others) a simple act of disobedience does not constitute a sin against the special virtue of obedience, but it contains nearly always one or more sins against other virtues.2 And in a later section, he says: Unless the Constitutions determine otherwise, simple injunctions of superiors, commands which are not. made in virtue of the vow, do not always oblige under pain of sin. If the superior formally commands a particular act not determined by the Constitutions, but in conformity with them, it is our opinion that disobedience is always sinful.:~ Again he adds a footnote: "Some thhologians seem ho~v-ever to admit the contrary:''4 And Father Kirsch in his Spi~'itual Di~'ection of Siste'rs under the heading "Sins against the Virtue of Obedience" says: "A religious offends against the virtue of obedience by disobey- 'Peter Cotel, S.J., and Emile Jombart, S.J., Catechis~n of the Vows (New York: Benziger, 1945), pp. 83-84. ~Ibid. ~Ibid., p. 85. ~Ibid. The Reverend Joseph J. Farraher is stationed at Alma College, Los Gatos, California 215 JOSEPH J', FARRAHER Review for Religious ing without reason, the usual commands, regulations, counsels and wishes of the superiors.''5 How can these statements be reconciled with the explicit statement of the constitutions of most religious institutes that fione of the rules or orders of superiors bind under pain of sin unless they explicitly invoke the vow? First of all, Father Kirsch and Father Cotel's Catechism imply that there could be a sin against the virtue of obedience as distinct from the vow of obedience. In this matter, wh usually think of the Fourth Commandment as commanding obedience to all legitimate superiors. Are not religious superiors legitimate superiors? However, the Fourth Commandment commands us to obey all legitimate superiors according to their authority. For ex-ample, children are obliged to obey their parents in all things, except where there is sin, and except in the choice of a state of life: marriage or the religious life. In this last the parents have no authority, and therefore there is no sin of disobedience if children disobey their parents in their choice of life. What is the source of the authority i~f religious superiors to give commands which would be binding under pain of sin by the virtue of obedience? It is not from the natural law, since religious communities are not natural societies, but rather conventional, that is, they are formed by the mutual agreement of the members. Therefore, if there is authority in religious superiors, it will be according to the form under which the in-stitute was organized. But most modern religious institutes (and even some ancient ones) state in their constitutions that. orders of superiors will bind under pain of sin only when they command explicitly in virtue of the vow of obedience. Therefore, there is here no source of authority to command under pain of sin apart from invoking the vow. But some authors, even when they admit that disobedience would not be a sin against the virtue of obedience (which even Cotel seems grudgingly to admit in a later passage), still insist that it almost always involves a sin against some other virtue.6 This brings up the question, certainly a theoretical one but one with very important practical applications, of whether or not a positive imperfection is a venial sin. By a positive imper-fection is meant the deliberate choice of a less perfect action, 5Felix M. Kirsch, O.F.M.Cap., The Spiritual Direction of Sisters (New York: Benziger, 1930), pp. 483-84. 6Cotel, op. cir., pp. 86-87. 216 J~dy, 1960 RELIGIOUS DISOBEDIENCE or the deliberate omission of the better action. For example, I realize that it would be better for me to make a visit to the Blessed Sacrament at this. time; but I deliberately decide not to do so, with no question of the alternative being a sin in itself-- perhaps to continue reading a book. Some theologians have held that every such positive imperfection would be a venial sin. They base their argument on the principle that we are obliged to seek our last end in the best way possible. But this contradicts the opinion of the majority of theologians. We are certainly obliged to seek our last end, but not necessarily in the best way possible. And it seems to me that we have a very strong argument from Holy Scripture itself, in several places, that it is not sinful to choose the less perfect. The most explicit example, I think, is in St. Paul's First Epistle to the Corinthians, in the seventh chapter, where he is talking about virginity and marriage. In verses seven and eight, he says: "I would that all men were even as myself [the im-plication is: virginal].; but everyone hath his proper gift from God: one after this manner, and another after that. But I say to the unmarried and. to the widows: it is good for them if they continue, even as I." And later in the same chapter: "Now con-cerning virgins, I have no commandment of the Lord, but I give counsel, as having obtained mercy of the Lord to be faithful. I think therefore that this is good for the present necessity : that it is good for a man so to be. Art thou bound to a wife? Seek not to be loosed. Art thou loosed from a wife? Seek not a wife. But if thou take a wife, thou hast not sinned. And if a virgin marry, she hath not sinned" (vv. 25ff.). And still a little further on, where St. Paul is talking about a father giving his daughter in marriage: "Therefore, both he that giveth his virgin in marriage doth well: and he that giveth her not doth better" (v. 38). Is not St. Paul saying explicitly here that while it is better to remain virginal, nevertheless it is not a sin to marry? This certainly is the choice between the better and the less good. And he does not qualify it by saying that if one cannot do the better, it is all right to do the less good. He simply gives a comparison: that for the same man, it is better if he does not marry, but it is good if he does, and he does not sin in marrying. So, this is at least one example where deliberately choosing the lesser good is 217 JOSEPH J. FARRAHER Review for Religious not a sin: which proves that the universal statement to the contrary is false. But some adversaries answer: At least to disobey a rule or order of superiors would almost always be a sin because it will involve a bad motive. They give as examples, that it will be done out of laziness or sensuality or human respect. For this, Father Gerald Kelly, S.J., has a good answer in his book on Guidance for Religious (pp. 258-59).7 He is talking about the obligation of daily morning and evening prayers; but, as he himself says, it applies also to the obligation of rules: They would say (i.e., those holding for sin): "Theoretically there is no obligation to pray every day: but in practice there is usually a sin in the omission of these prayers, because when daily prayers are omitted without a sufficient reason this is often due to a small fault of laziness, sensuality, or human respect." This formula, or a somewhat similar one, is sponsored by eminent theologians; and catechists who wish to follow it in explaining the duty of praying are certainly justified in doing so. But I would not recommend it. I find it confusing. It says, on the one hand, that daily prayers are not of obligation, yet on the other, it demands a sufficient reason under pain of sin for omitting them. This seems to beg the entire question; for if there is no obligation to say daily prayers, why should a reason be required under pain of sin for omitting them? As for the statement that failure to say these prayers could be a sin of laziness, it seems to ignore completely the distinction between imperfection and venial sin. [In a footnote at this point, Fr. Kelly admits that those who hold that every positive im-perfection is a venial sin would logically hold this doctrine.] Laziness is not a sin in the strict sense; it is an inordinate disposition or tendency, and it becomes sinful only when it leads to the neglect of some duty binding under pain of sin. In other words, laziness is an imperfection when it induces one to act against a counsel (for instance, to break a rule which does not bind under pain of sin), and it is a sin when it leads one to violate a precept (for instance, to miss Sunday Mass in whole or in part). And what I have said of laziness is similarly true of such things as sensuality and human respect. According to this doctrine of Father Kelly, if a person de-liberately violates a rule or ordination of superiors, because it is easier not to do the thing ordered, for love of comfort, or for laziness, if you want to call it that, it is not a sin. Obviously, to seek comfort is not of itself a sin, or we could not have any cushions, soft beds, pillows, or anything of the kind. A certain amount of comfort is even necessary. The love of comfort there-fore is not wrong in itself; it is wrong only when it leads one to do something that is sinful, or to omit something to which one is bound under pain of sin. To omit something to which one is not bound, because of the love of comfort, is not therefore a sin. 7Westminster: Newman, 1956. 218 July, 1960 RELIGIOUS DISOBEDIENCE Obviously, if the action one chooses in place of obeying the rule is something sinful in itself, it will be a sin. But the mere fact that it is breaking the rule, will not of itself ever make an action a sin that would not be a sin even if there were no rule. How then does one sin against obedience? Aside from dis-obeying those commands which are given in virtue of the vow of obedience, one can also sin against obedience by formal con-tempt for authority. All the authors agree that this does not mean contempt for the person who holds authority, but formal contempt for authority itself. One can also sin against other virtues in disobeying the rules. Formal contempt for religious life and religious rule in general would be a sin against the virtue of religion. And, as was said before, if there is a really sinful motive in one's action and not ,just a less perfect motive, then there will be a sin; but that is apart from the fact that a rule is being violated. There is a further way in which one might sin by dis-obedience to rules and regulations: if one does it habitually, one might very well be getting into a proximate danger of losing his vocation. For a novice, that would not be sinful, because a novice is not bound to that vocation. But one who has taken perpetual vows is bound for life. Therefore, to endanger the perpetuity of his vows knowingly and willingly could be a sin. Generally speaking, an individual violation of a rule or an order of superiors not invoking the vow of obedience would not be a sin in itself, unless the act is sinful apart: from any violation of the rule. I hope that it is cl,early understood that I am not suggesting that we should violate rules or orders of superiors. Certainly, if we truly want to signalize ourselves in the more perfect following of our Lord, we shall ordinarily do our best to observe all rules and regulations. But our motive should be the love of God, not the fear of sin. But is not the rule the will of God for us? Is it not wrong to go against God's will? It would be wrong to go against the preceptive will of God. But the rule is not the preceptive will of God; it is a counsel, a guidepost or directive to the better way of serving and loving God. And even then the statement must be qualified: ordinarily the rule indicates the better thing to be done. But, as we know, no rule made by a human being can be so perfect that it could not admit of exceptions in extraordinary circumstances. But at least ordinarily, in ordinary circumstances, 219 JOSEPH J. FARRAHER Review for Religious the rule is for us the indication of the better way of serving God. But what about the form of the rules? Some will say that they are in the form of laws and all true laws bind in conscience. Some thelogians, myself included, would not agree that all laws must bind in conscience,s But if such a statement is admitted, then the rules are not laws. Because they do not intend to bind in conscience, regardless of how they are worded. This is clear from the constitutions themelves in stating that they do not bind under pain of sin. So, regardless of their wording, they are meant as mere directives to the more perfect following of Christ. Is there any sense in which they contain an obligation? Yes, I think there is- but not under pain of sin. What does obligation mean ? It seems to be a form of necessity in the moral order. When I say moral order here, I mean not in the physical or metaphysical order, but in the order of human conduct. It is a conditional necessity. If we want to achieve a certain end, we must do this particular thing. When we speak of a moral obli-gation, not simply an obligation in the moral order, but an obligation binding under pain of sin, we mean this: that if we want to achieve our ultimate end, we must do a certain thing. Now, we are obliged to seek our ultimate end, therefore we have an absolute necessity to take the necessary means. But if the end itself is not absolutely necessary, then we have no absolute necessity to take the means. We have only a conditional necessity. If we want this particular end, we must take these means. There are obvious examples of this use of words implying obligation which are certainly outside the realm of sin. For instance, if you are playing bridge and bid two spades, you must take eight tricks. That is an obligation, an obligation not under Pain of sin, but an obligation of the game. If you do not take eight tricks, you will receive a penalty. There is no moral fault in not taking the required number of tricks, nor does the in-flicting of a penalty imply this. But there is a certain necessity to take the eight tricks, if you want to succeed at the game. So also in the moral order : we might speak of the conditions of gaining an indulgence. One must fulfill all the conditions, if one wants to gain the indulgence. But one is not obliged to gain the indulgence. Therefore, one is not obliged absolutely to do these things required for the indulgence. For ihstance, if one sSt. Thomas also holds that counsels are an ordinary part of the law, Summa Theologiae, 1-2, 104, 4. 220 J~dy, 1960 RELIGIOUS DISOBEDIENCE wishes to say the same prayer, but not fulfill the conditions of the indulgence, he is free to do so. But if one wants to gain the indulgence, one must fulfill the conditions. You can call that a form of obligation, but not under pain of sin. So also with the rules. If we want to follow the more perfect way, we must do what the rule commands. But are we not obliged to seek.the more. perfect way by our profession as religious? No, the religious profession binds us under pain of sin only to those.things which are explicitly vowed, ~vhich are poverty according to the constitutions, chastity in its perfection, including celibacy or virginity, and obedience in those things which are commanded in virtue of the vow. This is a more perfect way of life, and to this much we are strictly obliged under pain of sin. But we are not obliged by the vows to seek the most perfect in everything we do: If we want to be more perfect still, we must follow the rules and regular;ions. But we are not obliged to them under pain of sin. If we so neglect them that we proximately endanger the fulfillment of our vows or their perpetuity, then of course we are sinni.ng,. Are we not obliged under pain of sin at least by the law.of the Church, which in canon 593 says that religious should order their lives in accordance with the rules and constitutions of their own order and so strive for perfection? A Claretian moralist, Father A. Peinador recently proposed this argument.9 But practically all authorities on canon law, including the out-standing Claretian expert on the canon law of religious, Father Goyeneche,1° agree that this canon adds no new obligation, and that, in fact, a religious can sin against the specific obligation of striving for perfection only by contempt, and not even by individual violations of his vows. In spite of Father Peinador's worries, the individuality of each order is still preserved by the fact that the rules and constitutions determine the matter of the vows and further determine the matter in ~vhich superiors can invoke the vow of obedience. Two. other arguments are proposed by Father Peinador in his effort to prove that the rules and constitutions, oblige under pain of sin in spite of his admission, that this is contrary ~"'Obligan o no obligan las reglas?" Vida Religiosa, 16 (1959), 149-52, 216-20. I°Qt~aestio~es Ca~tonicae de Ittre Religiosor~¢~, 2 (Naples: D'Auria, 1955), 8. Cf. also Bouscaren-Ellis, C(t~ton Law (Milwaukee: Bruce, 1953), p. 285. 221 JOSEPH J. FARRAHER Review for Religious to the wishes of both-their authors and the Church herself. The first is based on the expression, used by St. Thomas and others, that the rules oblige ad poenam: It is true that some authors have interpreted this to mean that, although the rules do not oblige to their immediate object, they do impose an obligation under pain of sin to accept any penance imposed for their viola-tion. Father Peinador thinks that it is absurd to hold that the rules would impose a heavier obligation to accept a penance than to do what is enjoined in the first place. But if it is an absurdity (and I am among those who agree that it is), the conclusion should not be that "therefore the rules oblige under pain of sin," but rather, "therefore there is no obligation under pain of sin to accept a penance imposed by rule or by superiors unless it is imposed in virtue of the vow (as some few are in some con-stitutions), or unless the avoidance of the penance would be a sin for some other reason.''11 Some further explanation may seem required here; but as was hinted above, to discuss the whole question of the obligation of law in general and of purely penal laws in particular, would take too much time and space. Let it suffice for now to point out two briefer answers: either that the constitutions and rules are not truly laws, as Father Peinador himself holds; or, that the expression ad poenam,really means what we would usually indicate by sub poena. This is clear from St. Thomas's use of the expression in opposition to ~d culpam, in English we might translate sub poena (and hence ad poenam as used by St. Thomas) as under threat of penalty, just as we usually translate ad culpam or sub culpa as under pain of sin. Finally, Father Peinador complains that if the rules do not oblige "under pain of sin" (sub culpa), they oblige only "under pain of imperfection" (ba]o imperfecci6n), which to him does not make sense. The expression does sound peculiar; I have never before seen it used. What is usually held is that the violation of a rule is usually an imperfection. I do not think that anyone considers this a threat, as ba]o would seem to imply. It does imply that desire for perfection for love of God rather than fear of sin should be our motive for obeying the rule. If Father Peina-dor means to imply that every positive imperfection is a sin, his objection has already been answered above. l~That this is true of purely penal laws is taught by Vermeersch, I, n. 472, and St. Alphonsus, Theologia moralis, lib. I, n. 145. 222 July, 1960 RELIGIOUS DISOBEDIENCE To summarize: one would sin against religious obedience only on two scores: by a direct violation of an order given in virtue of the vow, or by formal contempt for authority (admit-tedly a very rare form of sin). Endangering the fulfillment of the vows, or contempt for religious life or constitutions could be a sin against religion. Otherwise, a violation of a rule or regulation will be a sin only if the act would be sinful apart from all idea of disobedience. An example of what might be a sin on the occasion of a violation of a rule would be a violation of silence in sfich a way as to disrupt the common order and to cause real inconvenience and mental suffering to those who are trying to serve God in a more perfect way according to the rule. The principles of what is given above are those taught by practically all theologians, including St. Thomas Aquinas,I~ St. Alphonsus,13 and Suarez.14 The practical application as to how often a violation of a rule may involve a sin for some other reason differs from Suarez, who judges that a violation will almost always involve a venial sin because of a venially sinful motive. In this he is correctly cited in Father Cotel's footnote cited earlier. St. Thomas and St. Alphonsus hold that a violation can and perhaps often does involve a venial sin because of a venially sinful motive. All three agree that no violation of a rule will be a venial sin because it is a violation of a rule, but only if the act would be a sin apart from any violation of the rule. Some who follow Suarez' rather severe judgment of fact are heard at times to say such things as: a violation of the rule of silence almost always (or very frequently) involves a venial sin against charity. That seems a rather severe judgment. If one sincerely held that, he would have to hold that almost all conversation, even during recreation times, involves sins against charity. I would not like to admit that. 1"-'Summa Theologiae, 2-2, 186, 9, for the rule; 104, 5, for orders of superiors; 186, 3, on the obligation to perfection. ~'~Theologi~ moralis, lib. IV, n. 38, for the rule; n. 42 for orders of superiors.In both places he simply gives the text of Busenbaum without further comment. ~4De religione, tract. 8, lib. 1, "De obligationibus religiosorum . . . ," cap. IV, nn. 12-13. 223 JOSEPH J. FARRAHER In a'll this we must always remember that the chief motive for embracing religious life should be the more perfect serving of God, and that love of God, not fear of sin, should lead all religious ordinarily to follow all rules and regulations of superiors.15. -. l~Father Rene Carpentier, S.J., in his Life in the City of God (New York: Benziger, 1959), ~vhich according to the title-page is "a completely recast edition, of A Catcchis~t of the Vows," emphasizes the motive of love throughout the book. He also states the obligations of religious obedience under pain of sin, pp. 158-63, much more in the manner outlined in this article. 224 The Problem of Transition for the Junior Sister Sister Mary Magdalen, OoP. In a narrow circle the mind contracts; Man grows with his expanded needs.I THESE WORDS of the eighteenth-century poet apply to any of us at any one stage of our lives; and we who have the rich treasury of the Church always at our disposal must, indeed, blush if our needs do not precipitate that growth which "enriches the harvest o~ charity so that [we] will have abun-dant means of every kind for all that generosity which gives proof of our gratitude toward G6d" (2 Cor 9:10-11). At certain times in our life of grace we reach a plane where a marked change or growth takes place, from which we emerge with new attitudes, firmer convictions to reach for higher alti-tudes. We are not "that which we have been.''2 We have expe-rienced a transition, a "development or evolution from one clearly-defined stage to another"; a "changing from an earlier to a later form with the blending of old and new features"; a building-up which enhances and brings to completion the foun-dation already laid. Such transitions we will experience often enough as we go life's journey; one such is the particular aim of the juniorate period, following the novitiate formation in religious houses. The areas of sensitivity in this development are not difficult to ascertain as we watch the junior sister try to find her place in professed life. She must adapt herself to a more intensive study program, to a more mature assuming of responsibility under obedience, to new social relations that include some secular contacts, to a wider range of age levels and interests in her own religious family. She finds herself being urged toward develop-ing her individuality, yet toward a more virile obedience ; toward creativity, yet toward a zealous dedication to the common life; 1Schiller, Prologues, 1.59. :Byron, Childe Harold, Canto 4, stanza 185. Sister Mary Magdalen is Mistress of Jt~niors at St. Catherine's Convent, Racine, Wisconsin. 225 SISTER ~/~ARY MAGDALEN Review for Religious she is confused in her new environment of "thinking for your-self" and "thinking with the community." Above all, she is not a little appalled by the large issue of resolving~everything within her obligation to grow daily in the love of God, a duty she freely assumed ~with her vows. "How," she asks, bewildered, "do I harmonize it all?" It becomes the task of the junior mistress, then, and of all who deal with the juniors, to analyze the situation, to provide gradually the helps they need to adapt, to take root, and to grow. Since the juniorate provides an intensive study program, what transition will be involved here? Perhaps this is the place, if it has not been previously achieved, to give a clearer under-standing of a truly integrated liberal arts program and the end toward which it aims. We find that though this has been dis-cussed from the postulant's beginning year, the junior sister, probably entering her junior academic year in college, will now be more ready to appreciate such a program. Study is much more the dominant activity of her day than in the earlier years when the novelty of the life, novitiate formation, absence of stability of profession--all militated somewhat against an inten-sive concentrated life of study. Indeed, it may even be somewhat of a problem to convince all junior sisters of the proportionate importance of study in their lives. To sound this note last August we prepared a sym-posium and informal discussion before college classes began on: "The Place of Study in Religious Life." The outline used follows at the end of this paper. Since at this time some of the young sisters still need help with the self-discipline of study, a candid reporting and dis-cussion of these difficulties individually with the mistress offers a helpful way to arouse the sincere desire and effort to establish the habit. Study time must, of course, be provided, and the course load be kept within limits, credit-wise. Long periods of study from two to three hours, at least sometimes, are a real necessity. Along with developing an attitude toward study, these are the years during which to build an attitude toward a habit of broad and well-chosen reading. The young sister must be helped in this by providing the right reading matter, by dis-cussion and motivation toward the choice she will be required to make. The sister must be shown that the need for a profes-sional woman is to keep well-informed on current trends, cul-tural, economic, scientific, to know the mind of the Church on 226 July, 1960 THE JUNIOR SISTER controversial matters, to discuss opinions intelligently (first, to have some), and to choose books that will broaden her ability to evaluate literature, history, the arts, and contemporary move-ments. Here the college instructors must be interested, as, indeed, we find them to be. The Directed Readings courses in the various fields of concentration challenge the sisters to a critical evalua-tion of works ranging through Plato, Aristotle, and Longinus to Tawney's Religion and the Rise of Capitalism, Karl Marx's Kapital, Veblen's Theory of the Leisure Class, works of Newman, Maritain, Hemingway, and Riesman. This practice in seeing'rela-tion of parts to a whole, in evaluation, and in individual and group critical thinking is a facility that can be used by way of transition in attitudes toward religious life. At a recent Chicago meeting of the AHE (Association for Higher Education) the emphasis in a sectional discussion centered on the need for a right conformity along with creativity in thinking and adting. Mr. Kenneth Little of the University of Wisconsin, quoting St. Augustine, reminded the educators present that "the best indi-viduality will ultimately lead to a slavery to God." The whole trend of thinking was that basic disciplines in the classical tradi-tions alone will prepare the mind to develop its own freedom in thinking on contemporary issues and problems. Conformity, rightly understood, and creativity must be seen to be comple-mentary rather than incompatible. The thoughtful junior sister will soon transfer this understanding to' her life of obedience and the development of her own personality. The principles of integration found in the curriculum will take on a new meaning for the sister student at this level. She will begin to relate her biological and physical sciences to the philosophical concepts at her disposal, and her theology, besides becoming a stronger personal defense in her religious life, will serve as a norm to which each discipline will look, while retain-ing its individual distinction as a science. Literature will become a laboratory in which human problems are tested and tried but never completely solved and from which vision .will often arise; contemporary changes on the technological, political, economic scene will prove a challenge, fitting themselves into place in human history, posing questions for the present, challenges for the immediate future. From these understandings and attitudes we can help the young sister in her personal problem of living her vows. From conformity and individuality in analyzing literature, art; and 227 SISTER MARY MAGDALEN Review for Religious history, we can lead her to a clearer appreciation of the en-nobling power of obedience, of her duty to expand her talents, to enrich her personality, and to strengthen her character. She can find her penance in the long hours of severe mental and physical discipline demanded by study; she can direct this pen-ance by her will to love ; she will find her reward both in growth in grace and in love of learning. Father Gustave Weigel, S.J., puts it thus: "Esteem for scholarship will not be produced by legislation or even construction of programs. It is a matter of creative love. To love you must be acquainted. To look for new acquaintances, there must be dissatisfaction with what is at hand.'''~ This dissatisfaction will prompt her to forge ahead in both her intellectual and her supernatural life, for we must help her constantly to see these as one. When to interpret for herself, when to seek advice, when the letter, when the spirit of the law--these knowledges must come to her somewhat through experience, even, as to all of us, through trial and error. No-where will she find the standard rule, the "capsuled" formula, though she will eagerly seek it. We can instruct with examples, but we must also leave room for failure, that necessary human-izing experience from which we as a people shrink. The junior sister must be encouraged to think out her own problems, to do some interpreting of emergency situations, to come out with the wrong answer and face her own mistake. She must be helped through this to the courage to start over, to smile through difficulties, to laugh at herself at times. Many of these understandings and developed appreciations of her religious life, then, will be incidental, casual, imbibed along with her daily living. A formal program of instruction, is, of course, necessary also. We have found the third part of Father McElhone, C.S.C.'s, Spirituality for Postulate, No~)itiate, Scholasticatea an excellent and practical guide for weekly instruc-tions. It lends itelf to natural deviations as the needs of the group demand. The divisions are: Sacrifice, Charity, Humility, Offense to God, Love of God, Accusation of Faults and Sins, Security of Rules and Vows, Temptation, Identification with Christ, Communion, Authority, The Trinity, Eternal Life. The material will easily spread itself over a two-year period. In covering "Sacrifice" we spent some weeks discussing sacrifice 3Gustave Weigel, S.J., "American Catholic Intellectualism," Review Politics, 19 (July, 1957), 275-307. 4Notre Dame: Ave Maria Press, 1955. 228 July, 1960 THE JUNIOR SISTER and renewing our undertanding and appreciation of the Mass, concentrating especially on My Mass by Joseph Putz, S.J.5 Then the virtues of sacrifice, humility, and charity were studied as they w~re portrayed in the lives of our Dominican Saints and our foundress, Mother Benedicta Bauer, O.P. This carried us through the first semester. "Offense to God" and "Accusation of Faults and Sins" we combined in a study of the use of the sacrament of penance, of general and particular examen of ~onscience, and the relation of these to meditation and recol-lection. Our object here was to challenge the sister to see these aspects of her religious growth as a unit, to help her approach her subject of particular examen positively, through the practice of recollection, through harmonizing it .when possible with meditation and mental prayer, with her efforts at self-knowledge. This is to militate against the discouragement commonly ex-pressed by the young sister: "If I make a resolution after meditation, one in my particular examen, one after confession, if I try to concentrate on something quite different during silence by way of recollection, where do I end?--in confusion!" We make an effort, then to "integrate" here, though admittedly it is uphill work, one which is only begun, since it involves patient waiting for the Holy Spirit. Meanwhile we show the importan'ce of constantly striving anew, of making consistent efforts at particular examen, recollection, and mental prayer, cardinal points on which ultimate success hinges. One can help the sister here, individually again; but the approach to the individual conference should put the burden of effort, at least apparently, on the sister herself. Does she need help? Does she want help? Let her go on from there. In still another sphere, we find the junior sister facing a transition--that of adjusting to secular companions in some of her classes and to a more mature group of sisters. We believe in having the juniors mix with the other professed. While we do have provisions for separate recreations, our junior sisters have free contact with all the sisters and join them in many of their recreations. This is an idea] situation for their better under-standing of the older s~sters, for a new relationship with their college teachers. It gives them an insight into the life and valuable services of our nurses and domestic sisters. There are opportunities to observe and test their own youthful impru- ~Westminster: Newman, 1958. 229 SISTER MARY MAGDALEN Review for Religious dences; to visit the sick and read to them; to share experiences with sisters who are not engaged in the schools; to get a better picture of the personnel needed to do all of the community's work. In the classroom situation, too, ihey meet secular students. They are sometimes confronted with unexpected competition, with views, outlooks, examples which alert them to problems of a world from which they are otherwise easily removed. They are challenged at making small decisions as to conversation, explanation, to a sense of poise and graciousness expected of them, to a loyalty to their community, experienced in practice for the first time. We might ask, now, besides the religious instruction and individual counselling, what other approaches can be t~sed to help the juniors in these important transitions? Here, more than ever before in the formation period, must we help her to help herself. An effective and appealing method to face and penetrate mutual problems is the group discussion--in any form. We mentioned earlier an orientation-to-school discussion on "The Place of Study in the Religious Life." The topic was broken down thus : I. Definition of Terms. II. St. Thomas and Study. The virtue of studiousness. a. What it is. b. What it is not. III. Study and the Religious Life. a. Purpose. b. Integration. IV. Practical Considerations. a. Attitudes: . b. Motives. c. Advantages. V. The Apostolate and Study. a. Need for preparation. b. Responsibility of an "apostle." The sisters admitted to a new alertness in the importance of the role of study in their lives. We feel it convinced them that study was truly the chief duty of their state for the time being. Another topic for discussion suggested by the young sisters themselves later in the year as representing a direct need was: "Practical Aspects of Poverty." Our approach this time: Each 230 Ju~, 1960 THE ,.]'UNIOR SISTER sister was asked to submit a question of her own on the subject. These were classified and duplicated so that all might consider, discuss, investigate, and mull over in informal conversation before the final discussion. Other discussions fruitful in broad-ening and stabilizing the sisters' views were centered on "Criti-cism and Censorship in Art and Literature," and on two rather controversial lectures delivered by Ashley Montagu and Vance Packard respectively. We hold, also, weekly, an informal dis-cussion of the Sunday Gospel with the question in mind: "What is Christ telling or asking of us in these words of His?" Quite frequently the discussion leads to a healthy "housecleaning" on points of courtesy, rule, and schedule, and to a group resolution, spontaneously arrived at. Summarily, if the atmosphere of the juniorate and of the sister's entire environment is one of mutual generosity and sin-cere desire to help them make the most of this valuable time, if they are encouraged in the virtues of honesty, candor, and justice, if they are helped to.appreciate somewhat the challenge of the complexities of life, no matter where it is lived, the efforts of all involved will be greatly repaid. We can, then, app~:oach this transition period with the junior sister, aware of the challenge, alert to the possibilities for development, humbly confident that "according to the grace that is given us" (Rom 5:2) we can help .her grow up toward her full stature in Christ. 231 Survey of Roman Documents R. I~. Smith, S.J. IN THIS ARTICLE a summary will be given of the documents that appeared in Acta Apostolicae Sedis (AAS) during January, February, and March, 1960. All references throughout the survey will be to the 1960 AAS (v. 52). The Christmas Message The 1959 Christmas message (pp. 27-35) was devoted by John XXIII to the subject of peace. The first and most important part of the message was concerned with three types of peace and the conditions under which each type can exist, l~eace, His Holiness said, is first of all peace of heart, an interior state of the spirit of each individual. The condition for this kind of peace, he added, is a loving and filial dependence on the will of God. The Second type of peace considered by the Holy Father was social peace, harmony within nations. This peace, he stated, must be based on a deep respect for the personal dignity of each man. ~Christ's incarnation and redemption, he continued, has dignified not only the human race, but each individual of the race. For if He has so loved the individual as to give Himself for him (Gal 2:20), then each man deserves to be given an absolute respect. This attitude is fundamental to all the Church's social teaching, according to which wealth, economy,, and the state are for man, and not man for them. The internal peace of nations, he warned, is threatened by treating men as mere instruments, simple means of production. Contrariwise only by recognizing the dignity of man will a natioa be able to dissolve civil discord. The Vicar of Christ then discussed the third type of peace, inter-national peace. The basis for this peace according to the Pope's message ¯ is truth. The Christian saying that the truth will make men free is also valid on the level of international relations. Hence in the pursuit of peace on the international level, force, nationalism, and the like must be sur-passed; and attempts towards peace must be based on rational and Christian moral principles. From truth, he added, proceeds justice; and justice in turn must be sustained by Christian charity which by its nature embraces all men. Then only will there be a real international life and not merely a coexistence. In the second part of the message the Holy Father pointed out errors b~eing made today by those who are striving to bring peace to the world. Peace, he said in this connection, is indivisible; hence it must be present in all its elements. Accordingly social and international peace are impossible without peace of heart. For true peace men must first of all 232 ROMAN DOCUMENTS be "men of good will." Hence the first step towards peace must be to remove the moral obstacles to it, especially in view of the present dis-equilibrium between scientific progress and moral progress. In the third part of the message the Pope spoke of the work of the Church for peace. He pointed out that she prays for peace; moreover she uses all her means, especially the treasures of her doctrine, to produce peace. It is indeed in and through her doctrine that she has been able to formulate the leading causes of modern international disturbance. These causes are the following: violations of the human person, of the family, and of labor; a disregard of the true and Christian idea of the state; the deprivation of the liberty of other nations; the systematic oppression of the cultural and linguistic characteristics of national minorities; a selfish use of economic resources to the damage and injury of other nations; and the persecution of religion and of the Church. In the fourth and final part of the message John XXIII called on all Catholics to be active in the work for peace and to be conscious of the fact that they have a command from on high for such activity. He then expressed his best wishes to all men especially the poor, the humble, and the suffering. The Consistories On December 14 and December 17, 1959 (pp. 5-24), the Pontiff held three consistories for the creation of eight new cardinals. In the first consistory, which was a secret one, the Pope delivered an allocution in which he stated that his choice of the new cardinals had been governed by a desire to show forth not only the unity of the Church but her univer-sality as well. The rest of his allocution was concerned with a summary of the principal events in the preceding year of his pontificate. Thereafter there took place the creation of the new cardinals; Cardinals Cicognani and Copello changed their cardinalatial churches; appointments to the hierarchy since the last consistory were read out; and the consistory closed with the postulation of the pallium b y newly appointed archbishops. In the second and public consistory the Holy Father imposed the red hat on the new cardinals. In the third consistory, which again was a secret one, the latest appointments to the hierarchy were announced and cardinalatial churches were assigned to the new members of the Sacred College. To the Laity On January 10, 1960 (pp. 83-90), His Holiness addressed an allocution to members of Catholic Action of the diocese of Rome. In the first part of the allocution the Pontiff detailed his long interest in Catholic Action, remarking that he has been actively associated with it since the year 1922. He also expressed his utmost confidence in Catholic Action for the future. In the second part of the allocution the Vicar of Christ developed some of the characteristics of Catholic Action. He told his listeners that Catholic Action was first of all a help to the clergy, as its classic definition 233 R. F. SMITH Review for Religious as the collaboration of the laity in the a~ostolate of the hierarchy shows. The work of Catholic Action, he pointed out, is an effort towards the ful-fillment of that part of the Our Father which reads,."Thy kingdom come." This work of the laity began already in ~he time of the apbstles; it was in this time too that the principle was laid down that nothing should be done without the bishop. The work of Catholic Action, however, can never be achieved without a solid spiritual formation of the individual member. Hence he exhorted his listeners to a life of habitual prayer accompanied by a deep liturgical spirit and a profound sense of the Church. Catholic Action, the Pope continued, is also a spectacle of disciplined unity. The unity of the Church, he said, has an irresistible attractiveness for men. Accordingly Catholic Action must be and appear an organization of union and concord; and this harmony must be shown simultaneously on the level of ideas, of plans, and of execution. Finally the Pontiff said that Catholic Action must be a luminous sign for modern times; it must be the angel in Apoc 14:6 wl~ich carried aloft the eternal gospel. Catholic Action will be. such a sign by defending the fundamental principles of Christian social order, by safeguarding the rights of man, and by validating the things that constitute man's dignity, his liberty, and his inalienable rights. The subject of education was also treated by the Pope in another written message of January 10, 1960 (pp. 100-103). This message was directed to the Interamerican Congress of Catholic Education held at Ciudad de San Josg in Costa Rica. In the message he told the congress that every true and deep education is the work of grace; hence the chief work of the educator is to cooperate with that grace. In order that an adolescent will persevere in the spiritual life given to him by the school, it is necessary, said the Pope, that the school develop in the child a spirit of initiative and an atmo~sphere of spontaneity and sincerity. Moreover, religious training must be directed not only to the intellect but to the will and heart as well. Furthermore, the Pontiff continued, religious culture should parallel the youth's growth in literary and scientific matters. Finally, religiou~ training should prepare the youth for his future family~ civic, and professional responsibilities; it should also provide him with an exercise of the apostolate and of charity. On November 25, 1959 (pp. 54-55), John XXIII directed a written message to the International Federation of Catholic Youth, meeting in Buenos Aires. Among ~other pieces of advice to them, the Vicar of Christ urged them to a great love and respect for their priests and chaplains, telling them that it is these priests who will open to them the sources of Christian doctrine, imbue them with the spirit of sacrifice and self-mastery, and lead them to a generous life of prayer and self-giving. A written message of December 8, 1959 (pp. 96-98), was directed by the Vicar of Christ to the meeting of Pax Romana held in Manila and devoted to the theme of the social responsibility of the student and the intellectual. He told the group that they should be proud of having been. chosen by 234 July, 1960 ROMAN DOCUMENTS Christ to be His witnesses even to the ends of the world. They must, he wrote, make themselves worthy of their call by living a profoundly Christian life; and they must endeavor to gain the respect of their col-leagues by their professional and moral competence. He also bade them to direct their studies to the Church's social doctrine, since the countries of Asia are now in a period of rapid economic growth. Finally he urged them to translate the message of Christian truth into forms appropriate to the Oriental soul. On February 9, 1960 (pp. 158-60), the Holy Father sent a written message to the school children of the United States asking them to pray for the needy children of other lands that they may be kept free from sin and have the strength to overcome temptation. He also asked them to be generous in contributing gifts, clothes, and money to such children. On December 8, 1959 (AAS, pp. 45-50), His Holiness addressed a group of Italian Catholic lawyers. Since the group had previously dis-cussed the subject of freedom of the press, it was this subject that the Pontiff considered in his allocution to them. He disclosed to his listeners his grave anxiety over much that is being printed today and its effects on the young and the innocent. In the matter.of the liberty of the press, he continued, it is always.necessary to have a clear conscience as well as one that is balanced, not insensitive, and not lax. The right to truth, he said, and the right to an objective morality based on the permanence of divine law is anterior and superior to every other right and need. Accord~ ingly there are necessary limitations to the freedom of the press and these limitations are found especially in matters that may do violence to the innocence of the child and the adolescent. Is it ever licit, he asked his listeners, to make a criminal deed the occasion of description and narration that are nothing else than a school of sin and an incentive to vice? In this area, the Pope insisted, the limitations of the press must be rigorously defined; and he called on his audience to study the matter carefully. He also told the lawyers that they should not fea~ to reprove the press and should endeavor to subject it to a human, civil, and Christian discipline. They should especially see to it that the press does not violate fundamental human rights. It would, he concluded, be the legalization of license, if the press were fred to subvert the r.eligious and moral foundations of the people. On December 30, 1959 (pp. 57-59), the Holy Father sent a written message to a meeting at Utrecht of the International Office of Catholic Education; the meeting had been called to commemorate the thirtieth anniversary of Pius XI's encyclical on education, Divini illius Magistri. The encyclical, the Pope told the group, has lost none of its truth; today as then the Church still declares the rights of herself and of the family in regard to education to be anterior to those of the state in the same matter. He also mentioned that since at the present moment national and international authorities are anxious about the intellectual and moral elevation of the human race, it is now more important than ever to have active members of the Church who are ready to explain and defend 235 R. F. SMITH Review for Religious the Church's point of view. They should also strive to adapt the principles of the encyclical to the new situations that have arisen since its publica-tion; and on the personal level they should strive to become the profes-sional and moral elite which the world and the Church need. Miscellaneous Documents On December 18, 1959 (pp. 166-69), the Sacred Congregation of Rites officially affirmed the heroicity of the virtues of the Servant of God, Elizabeth Ann Seton (1774-1821). On February 17,' 1960 (pp. 91-94), the Pope delivered an allocution at the solemn obsequies h~ld for Cardinal Stepinac in St. Peter's, telling the congregation that the deceased cardinal gave a modern example of Christ's words that a true pastor gives his life for his flock. By the Apostolic Letter, Maiora in dies, dated December 8, 1959 (pp. 24-26), the International Marian Academy was made a Pontifical Academy. On February 17, 1960 (pp. 152-58), the Pope delivered an allocution to the faculty and student body of the Pontifical Biblical Institute on the fiftieth anniversary of its foundation. After recalling the Institute's work and success during the last fifty years, he told the Institute to look forward to the future. He urged them to a life of scientific serious-ness which would employ all modern means of investigation and work and which would have the courage to face the problems aroused by recent research and discoveries. Their work, however, should also be characterized by prudence and sobriety, so that they do not propose as definitive that which is only a working hypothesis. He pointed out to the Institute and its members that their work was not merely to form Biblical specialists, but also men who are filled with sacredotal zeal and who brave the souls of prophets and apostles. The work of the Institute, therefore, is a truly priestly work. In all their work they must also have an absolute fidelity to the deposit of faith and to the teaching authority of the Church. Finally in their efforts to understand the pages of Scripture," they must recall the advice of St. Augustine: "Pray in order that you may understand." On December 6, 1959 (pp. 51-52), the Pontiff broadcast a message to the faithful of the Philippines at the beginning of their national mission year. On December 13, 1959 (pp. 52-53), the Pope sent a radio message to the people of Ecuador on the occasion of their presentation of a crown to a statue of our Lady of the Rosary. On January 1, 1960 (pp. 98-100), he sent a written message to the people of Nicaragua on the occasion of the nation's consecration to the Sacred Hearts of Jesus and Mary. On January 22, 1960 (pp. 90-91), John XXIII addressed an allocution to Konrad Adenauer, Chancellor of Germany, and on February 22, 1960 (pp. 95-96), to President Manuel Prado of Peru. Under the date of December 22, 1959 (pp. 61-62), the Sacred Apostolic Penitentiary issued the text of a prayer composed by the Pope to be recited by members of newly-founded churches. Faithful of such churches can gain an indulgence of three years each time they recite the prayer devoutly and with contrite heart. Moreover once a month they 236 July, 1960 VIEWS, NEWS, PREVIEWS may gain a plenary indulgence under the usual conditions provided they have recited the prayer daily for a month. 0n.December 14, 1959 (p. 105), the Sacred Consistorial Congregation named Cardinal Caggiano, archbishop of Buenos Aires, as military vicar of Argentina. A decree of the same congregation dated December 29, 1959 (pp. 164-65), provided for the continuation of ecclesiastical jurisdiction in the military vicariate of Colombia when the office of military vicar becomes vacant; it also assigned the proper tribunals for ecclesiastical cases of the same military vicariate. In a decree of January 5, 1960 (p. 60), the Sacred Congregation of the Holy Office placed the follow-ing anonymous volumes on the Index: Il Poema di Gesu and Il Poema dell'UomooDio (Isola del Liri: Tipografia M. Pisani). Views, News, Previews Institute Jesus Magister Brother Cecilius, S.C., who is presently stationed in Rome at the Generalate of the Brothers of the Sacred Heart, has sent the REVIEW information concerning the Institute Jesus Magister (Jesus the Teacher). The Institute, .which is now an integral part of the Lateran University, was founded by Pins XII with the purpose of providing for the intellec-tual, cultural, and religious development of teaching brothers. The foundation of' the Institute was announced in the summer of 1957; in the fall of the same year the Institute held its first academic courses°. Accordingly the academic year 1959-1960 was only the third in the history of the Institute. The president of the Institute is the rector of the Lateran" Univer-sity, who at present is Msgr. Antonio Piolanti. The vice-president and director of Jesus Magister is BrotKer Anselmo, F,S.C. The faculty for the academic year 1959-1960 was composed of twenty-six professors, nine of whom were diocesan priests, eleven were .religious 'priests, and six were brothers. During the same year ninety-five brothers attended the Institute. The brothers in attendance came from twenty-three countries and from nine different religious institutes as the following tables show: 237 VIEWS, NEWS, PREVIEWS Review for Religious Countries Represented Among the Students of Jesus Magister Number of Number of Country Students Country Students Canada 13 Mexico 3 U.S.A. 11 Chile 2 Spain 10 Nicaragua 2 Italy 9 Peru 2 Brasil 8 Ruanda 2 Australia 5 Cuba 1 France 5 Ecuador 1 Eire 5 Malay 1 Argentina 4 Portugal 1 England 4 South Africa 1 Colombia 3 Venezuela 1 Vietnam 1 Religious Institutes Among Students of Jesus Magister Institute Number of Students Brothers of Christian Schools 38 Marist Brothers 26 (Irish) Christian Brothers 11 Brothers of the Sacred Heart 7 Brothers of Mary (Marianists) 4 Brothers of Christian Instruction (Ploemel) 3 Xaverian Brothers 2 Brothers of Christian Instruction of St. Gabriel 2 Josephite Brothers of Ruanda 2 From the tables it can be seen that besides the intellectual development imparted to them by the Institute, the brothers also profit by contact with fellow brothers of other countries and institutes. At the present time the. Institute offers a four-year course. The first year of the course is chiefly devoted to Thomistic philosophy and fundamental theology; the last three years are concerned principally with dogmatic and moral theology, Sacred Scripture, ecclesiastical history, and catechetics. The courses are presently given in both English and French; other languages will be added as the need arises. At the end of two years of the course, the students are made bachelors in re-ligious sciences; and at the successful completion of the entire four-year program they are given a licentiate in religious sciences. There i~ a possibility that, as the Institute grows, an additional program leading to a doctorate in religious sciences will be added. Brothers interested in studying at the Institute must have a degree which permits them to enter a graduate faculty or a university of their own country. Moreover they are expected to have a sufficient reading knowledge of Latin to be able to handle the texts necessary for their 238 VIEWS, NEWS, PREVIEWS studies in the Institute; such texts, for example, would be the Vulgate, the works of St. Thomas, and the code of canon law. The candidate must also make a written application for admission into the Institute; with the application he must include a birth and a baptismal certificate, copies of degrees held, written authorization of his major superior, and two photographs (passport size). Auditors, that is, students not studying for a degree, are also admitted with the permission of their superiors. Finally laymen who are engaged in teaching religion on the primary or secondary level are admitted, provided they 'have the necessary quali-fications for the Institute's program. Persons interested in the Institute can obtain more information about it by writing: Ill.mus Fr. Anselmo Balocco, F.SoC. Instituto Jesus Magister Pontificia Universith Laterano Piazza S. Giovanni in Laterano, 4 Rome, Italy Christ to the World Founded three years ago, this "International Review of Apostolic Experiences" has spread to 125.countries and is contributing in a very efficacious way to the work of the apostolate among unbelievers. The aim of the review is to promote the apostolate in pagan and dechris-tianized environments by pooling apostolic experiences and making known the most fruitful apostolic efforts undertaken throughout the world. In presenting these experiences, the review stresses the method followed, the means used, the difficulties encountered and how they were overcome, the results obtained and the lessons drawn from the experience which will prevent future repetitions of the same mistakes. A sample copy of an issue dealing with the problems one indicates interest in will be sent on request by Reverend L. P. Bourassa, Circulation Manager, Christ to the World, Lungotevere dei Vallati, 1, Roma. Brothers' Newsletter: Menus and Recipes The Brothers' Newsletter reported in its November issue that Brother Herman Zaccarelli, C.S.C., has published a book on menu-planning and recipes for Catholic institutions. This is the first book ever to be written taking into account the specialized food problems of the vow of poverty, feasts, and fasts of the Church year. In the summer of 1960, Brother plans to direct the first school of culinary arts for religious at Stonehill College, North Easton, Massachusetts. He hopes to build this summer course up to a regular three-year program. For his work on the book, Brother received grants from several food com-panies serving Catholic institutions. 239 QUESTIONS AND ANSWERS Review for Religion,s The interesting facts and events relating to the life and training of brothers which the Newsletter contains are available without subscrip-tion fee. Write to Brother William Haas, S.J., West Baden College, West Baden Springs, Indiana, or to Brother Walter, S.V.D., Divine Word Seminary, Techny, Illinois. )uestions ond Answers [The following answers are given by Father Joseph F. Gallen, S.J., pro-fessor of canon law at Woodstock College, Woodstock, Maryland.] 24. I was teaching a summer course to sisters from several congregations. Canonical questions on the religious life occasionally arose. One sister told me that her constitutions state that a parish convent cannot be a canonically erected religious house because at the commencement of the scholastic year the community of such a house may be composed of new members. Another sister stated that in her congregation all houses of less than four sisters are filial houses, those of four or more are canon-ically erected houses. Difficulties on obedience, according to this sister, arise in filial houses because of the fact that the one at the head of a filial house is not a real superior. To avoid this, higher superiors strive to have all houses canonically erected; and they believe that this is accomplished by the mere fact of assigning at least four religious to a house. They also believe that the'sole fact of assigning three or less sisters to a house makes it filial. My reply to both sisters was in the negative. Was I correct? A canonically erected religious house, because it is a moral person, can cease only by suppression or extinction. A moral person in the Church is of its nature perpetual. If only one member remains in it, all rights of the moral person devolve on him. A moral person and therefore a religious house becomes extinct only when it has ceased to exist, that is, has had no members, for a hundred years (c. 102)'. As a collegiate moral person, a canonically erected house must consist of at least three religious at the time of its erection. Since a moral person is of its nature perpetual, it is evident that the continued existence of a religious house does not depend on the permanent residence. 5f the religious who originally constituted the community. These may constantly change, as they do in other moral persons, for example, an institute or province. The same juridical perpetuity proves that a religious house continues to exist as such if the number of religious assigned to it after its erection becomes less than three. The superior of such a reduced religious house remains a superior in the proper sense of the word, Since he is a superior of a canonically erected house. A higher superior cannot change a canonically erected house into a filial house merely by assigning less religious to it (cf. Larraona, Commentarium Pro Religiosis, 3 [1922], 48, note 176). This 240 July, 1960 QUESTIONS AND ANSWERS change demands an extinction or the formalities of a suppression and the permission to open a filial house. Neither may he change a filial house into a canonically erected house merely by assigning more religious to it. This change requires the formalities for the canonical erection of a house. Goyeneche (Quaestiones Canonicae, I, 115) anal Jone (Com-mentarium in Codicem Iuris Canonici, I, 404) deny that such formalities are necessary in this case. They maintain that the change of a filial into a canonically erected house is a mere internal change and conse-quently demands no permission of external authority (cf. Question .17). But such a change certainly and evidently implies the erection 5f a moral person. Canon 497 does not grant the right of erecting a moral person, solely on their own authority, to the superiors of any religious institute. The law on internal and external changes presupposes an existing moral person and its purpose is to determine whether the change has so altered this existing moral person as to make it a different moral person. In the opinion of Goyeneche and Jone, an exempt in-stitute could open a filial house with th.e permission of only the local ordinary; and then, merely at the will of its superiors, with no further permission of the ordinary and no permission whatever of the Holy See, could canonically erect an exempt religious house. But canon 497, § 1, demands the permission of the Holy See for the canonical erection of any exempt religious house. A house becomes a new moral person when it undergoes a formal external change (Question 18) or is moved to such a distance (Question 19) that the formalities of a new erection are necessary and are obtained. It need not be mentioned that religious owe the same reverence and submission to delegated as to ordinary authority. The ultimate source of the authority is the same and the motive of religious obedience is the same in both cases. 25. If we are able to suppress the religious house mentioned in Question 23, to whom does the property of the suppressed house belong? Unless the particular constitutions contain a different enactment, the property of a suppressed or extinct house appertains to the im-mediately higher moral person, that is, to the province or, if there are no provinces, to the institute (c. 1501). The property of a sup-pressed or extinct separated establishment already appertains to the house to which it is attached. All obligations of justice, all rights ac-quired by others, and the intentions of founders and donors are to be respected and observed. 26. Are parish school convents of sisters in fact ~anonically erected or merely filial houses? It is presupposed that the house had the antecedent requisites for a canoncially erected house at the time of its erection (cf. Question 3). If so, such convents are canonically erected religious houses unless the 241 QUESTIONS AND ANSWERS Review for Religious explicit or implicit intention of the local ordinary in particular cases was merely for a filial house (cf. Questions 11-13). This follows from the fact that such convents are only exceptionally filial houses. Parish convents are termed houses in approved constitutions equally with other canonically erected houses, for example, academies, colleges, and hospitals. Their superiors are in the same way superiors in the proper sense of this word, and not mere delegates of a higher superior or another local superior. Their superiors are held to the limit of the three-year term and to two such consecutive terms in the samehouse (c. 505). These same superiors are also equally ex officio members of the provincial or general chapter. Parish convents have their own councilors and bursar or treasurer, and these are proper to canonically erected houses (c. 516, §§ 1-2; cf. Question 6). Furthermore, some constitutions make this general sense clear by stating that only the smaller houses of two or three sisters are to be filial houses (cf. Question 6). It is true that a moral person, by the positive law of the Church, should be perpetual (c. 102, § 1); but the sense is that it may not be erected for a definite time, for example, five years. It is perpetual in the sense of the law when it is erected for an indefinite time (cf. Michiels, Principia Gen-eralia de Personis in Ecclesia, 535). The particular constitutions may add requisites for a canonically erected house. If so, the petitioning of the consent for the establishment of houses is made according to such norms and the houses are canonically erected or filial according to the same norms. 27. What do you think of the enactment of our constitutions that the portress should every night carry the keys of the convent to the superioress? This enactment was contained in article 319 of the Normae of 1901, on which the constitutions of practically all lay congregations are based. However, it was not repeated in the similar norms of the Sacred Con-gregation of the Propagation of the .Faith of 1940, nor is it by any means contained in all constitutions. In some convents, the superior would be the nocturnal custodian of a sufficient number of keys. The efficiency and practicality of this practice are at once questionable. Its necessity is equally doubtful. I personally have never heard of any alarming number of attempts to break into convents at night. The doors should be securely locked at night, but it is not the custom in the United States to use locks that can be operated only by a key from inside. We may also question whether this type of lock is more secure, and a door is not the only means of entrance favored by burglars. The principal objection against the practice is the danger of fire and the fire regulations. To repeat what we have already stated on two occasions: "All doors used in connection with exits shall be so arranged as to be always readily opened from the side from which egress is made. Locks, if provided, shall not require a key to operate from the inside. Latches or other re-leasing devices to open doors shall be of simple types, the method of 242 July, 1960 QUESTIONS AND ANSWERS operation of which is obvious even in darkness" (REVIEW FOR RE-LIGIOUS, 15 [1956], 284-85; 18 [1959], 165). It seems evident that all doors leading to the outside should be capable of being used as exits in case of fire; and an exit door locked from the inside, with the key in the superior's room, is a fire hazard of the first order. II. Local Superiors 28. Is a minimum age prescribed for local superiors? Every canonically erected religious house must have a local superior in the proper sense of this term. The prescriptions of canon 505 on the term of office and reappointment affect only minor local superiors. A minor local super

Open Peer Review reports Background Perinatal mental health problems affect up to one in five women worldwide [1, 2]. Stress, anxiety and depression in pregnancy affect not only the mother but can also have long-term adverse effects on her child via biological mechanisms in utero [3]. Along with the impact on the mother and her developing infant, antenatal depression and anxiety are the most common predictors of postnatal depression [4, 5]. Postnatal depression can reduce her ability to provide sensitive and responsive caregiving that can potentially impair child development [6]. Mental health problems in the perinatal period are a particular challenge in low- and middle-income countries (LMICs) where they can be at least twice as frequent as in higher-income countries [1]. Our geographical context for this work will be The Gambia, in West Africa, where mental health services are minimal, services for perinatal mental health are non-existent and high levels of stigma associated with mental health issues, as well as specific local attitudes and beliefs, impede recognition and prevent help-seeking behaviour. It is thus of high priority to develop new low-cost, low-resource, non-stigmatising and culturally appropriate approaches to reduce symptoms of anxiety and depression perinatally, for the benefit of both the mother and child. The current project will test the hypothesis that the creative arts—in particular group-singing—will show special promise in alleviating perinatal mental distress in The Gambia. In high-income countries, such as the UK and the USA, singing in groups has been shown to be a powerful modulator of mood and emotion, evoking positive effects on mental health, well-being and social affiliation [7] via mechanisms involving synchrony and entrainment [8], the saliency of relational communicative features in musical interaction [9] and significant effects on the endocrine system [10]. In addition, the mother's voice is a key channel through which meaningful, sensitive and contingent interactions between the caregiver and infant can take place [11]. Recent studies have found that music and its use specifically during the perinatal period can reduce women's stress levels and depressive symptoms and increase women's attachment to their infant [12,13,14,15]. Music-centred approaches may be particularly fruitful in The Gambia as there are already a range of musical practices that specifically engage pregnant women and new mothers [16]. For instance, infant naming ceremonies occur 7 days after birth and are musical celebrations to recognise the new mother and her family [16]. Performances by Kanyeleng groups are closely associated with pregnancy and motherhood and are important in health communication [17]. These pre-existing cultural and creative practices provide an excellent context from which to explore, co-design and ultimately evaluate culturally situated, music-centred interventions that aim to reduce symptoms of anxiety and depression perinatally and facilitate mother-infant caregiving. Study aims This is a feasibility study which aims to inform the design of a larger trial to investigate a Community Health Intervention through Musical Engagement (CHIME) to help reduce symptoms of anxiety and depression in pregnant women compared to standard care. This article describes the trial protocol (version 1.0, 11/11/18). The protocol was prepared in accordance with the Standard Protocol Items: Recommendations for Interventional Trials (SPIRIT) guidance. The trial SPIRIT checklist can be viewed in Additional file 1. Objectives Our primary objective is to test (a) the feasibility of delivering a group-singing intervention to a sample of pregnant women in The Gambia using a stepped wedge design and (b) the feasibility of using standardised tools to measure the impact of this intervention on anxiety and depression symptoms, before and after the intervention. This objective can be broken down into five specific feasibility objectives: 1) To obtain demographic information on the eligible population 2) To determine if our measurement tools, the Edinburgh Postnatal Depression Scale (EPDS) and the Self-Reporting Questionnaire (SRQ-20), are useable 3) To determine if the intervention is deliverable 4) To determine if the stepped wedge trial design is deliverable and obtain information that will inform the definitive study. Specifically to: a. Assess recruitment and acceptability of randomising clinics b. Assess the recruitment rate of women to control and intervention groups c. Assess participants' adherence to the intervention group and follow-up in both arms d. Test the feasibility of data collection 5) To determine if this type of intervention is culturally appropriate and well received by the community and health workers. Methods/design We will be testing the feasibility of a stepped wedge cluster design, which differs from a parallel arm cluster design in that all clinics involved in the study receive the intervention [18]. Advantages over a parallel arm cluster trial include the requirement of a smaller sample size due to the availability of a within group comparison and prevention of potential disappointment for health clinics who are not randomised into the intervention. Study setting This multi-site study will recruit from four antenatal clinics in western Gambia. Study population All participants will be Mandinka or Wolof Gambian women who are pregnant. Inclusion criteria Pregnant (14–24 weeks gestation) Speak Wolof or Mandinka fluently Exclusion criteria At least one previous late term miscarriage Current psychosis or history of psychosis Withdrawal criteria If the participant develops any serious medical condition or the participant's mental health significantly declines (as assessed by the care team), and the care team deem it necessary, then she may be withdrawn from the study. Intervention The intervention will be delivered on the community level, meaning that it will include women with a range of anxiety and depression symptoms. Our primary aim is to reduce symptoms in those experiencing them (whether these are at a high level or a medium or low level). We anticipate this may also help to reduce their symptoms into the postnatal period. By including those with low and high levels of symptoms, rather than screening and including only those with high levels of symptoms, we will aim to avoid stigma and increase acceptability. The intervention has been developed following focus groups with various stakeholders including health professionals (midwives and community birth companions), pregnant women and musicians (griots and Kanyeleng groups). Four groups of 20 women between 14 and 24 weeks gestation will attend six 60-min group-singing sessions at their local antenatal clinic. This will take place in the morning as this is the time deemed to best suit the majority of women and clinics. Local Kanyeleng groups who specialise in musical practices to support women's health will lead the sessions. The content of the six sessions will be co-designed with the Kanyeleng groups via two extended workshops with the research team. All sessions will begin with a welcome song and end with a closing song. Some of the songs used during the main body of the session will cover topics including the (a) importance of the singing group in supporting each other, (b) importance of other positive relationships in their lives, (c) resilience to challenges and empowerment and (d) importance of being open, removing stigma to discuss challenges. One lullaby will be introduced at each session. Kanyeleng leaders will also be encouraged to ensure that all the women feel comfortable and are participating when they can. The nature of the intervention will necessarily vary somewhat across the four settings, especially as Wolof speaking groups and Mandinka groups have different and distinct cultural beliefs, practices and language. By using the Kanyeleng groups local to each of the four clinics involved, the sessions will be contextually appropriate, while the workshop with all four Kanyeleng groups before the intervention begins will ensure that the overarching goals, content and approach to session delivery are broadly standardised. Over the course of the 6-week intervention period, a research assistant will observe and video and audio record two singing sessions (the first and the fourth sessions) from each of the four clinics to ascertain, using a checklist, the extent to which the sessions conform to our articulated goals. A community health nurse at each clinic will be engaged to take attendance data and report any issues of concern to the research team. The control group will consist of four groups of 20 women between 14 and 24 weeks gestation from the same four clinics. These women will receive only standard care without any additional intervention. Randomisation and blinding As we will be testing the feasibility of delivering a stepped wedge cluster design, the four different antenatal clinics will be randomised with two sites starting first (creating the first sequence) and two starting 6 weeks later (the second sequence). Randomisation will be performed by the study statistician who will generate a randomisation list using software and apply it to the pre-concealed list of clinics. The researchers and participants will not be blinded to whether they are in the intervention or the control cohort. Outcome measurements Two local research assistants (RAs) will collect all measures orally as there is a high rate of illiteracy among the target population. All scales have been translated into Mandinka and Wolof. The translation method used was based on suggestions by the World Health Organisation, Hanlon et al. [19] and Cox, Holden and Henshaw [20]. First, the scales were translated into Mandinka and Wolof. An expert panel discussion then refined the translation before back translating it into English. The expert panel came together once more to resolve any remaining issues before finalising the translation. Two questionnaires will measure antenatal anxiety and depression symptoms. The Edinburgh Postnatal Depression Scale (EPDS) [21] is a ten-item scale that was developed to screen for postnatal depression. It has subsequently been validated to be used during pregnancy [22]. This measurement tool has been used and validated in other African contexts; however, there is no avaliable validated version of the EPDS in Mandinka or Wolof even though it has been used in The Gambia before [23]. The Self-report Questionnaire (SRQ-20) [24] is a 20-item scale developed by the World Health Organization to measure anxiety and depression symptoms in a variety of cultural contexts. It has been used in many different African contexts such as Ethiopia [19], South Africa [25] and Rwanda [26] and as a way to measure perinatal mental health [23]. However, the SRQ-20 has never been used in the Gambian context nor has it been translated into Wolof or Mandinka. Demographic outcomes We will collect demographic information about all participants. The data we will collect is as follows: date of birth, gestational age, time taken to get to the health centre, parity, gravida, place of birth, current place of residence, ethnic group, history of serious illness, occupation, husband's occupation, marital status, educational background and amount of regular musical engagement. Feasibility outcomes The feasibility outcomes are as follows: Recruitment rate Retention and attrition rates of participants Clinics' adherence to stepped wedge schedule Completeness of data by site and over time Video and audio recording of sessions to determine fidelity of the intervention at each site, i.e. whether key content emphasised in training workshops was being delivered at each site. Qualitative interviews with participants after the intervention to capture enjoyment and perceived benefit. Recruitment Four antenatal clinics will be chosen to take part in the study based on three criteria: (1) availability of a local Kanyeleng group to deliver the intervention, (2) the language group predominantly spoken in the area (with at least one clinic being in a predominantly Wolof speaking area) and (3) the type of community the clinic serves (with at least one within an urban area). The health professionals working at the health centre will first approach participants for the study. If they meet the criteria, they will be given information about the study and asked if they would like to be referred to the RAs. They will then be put in contact with one of the RAs who will meet them privately face to face. The information sheet will be read out in their native language verbatim to ensure participants' ability to give informed consent. Consent will be taken orally by the RAs and recorded by signature or thumbprint. If participants do not choose to take part we will record their reason, if it is given, to help understand why women might not want or be able to participate. Incentive and participant retention Participants in both groups will be offered a total of 600 Dalasi (about 12 USD) for their time, 200 Dalasi for each of the three data collection time points (baseline, post, follow-up). All participants will be reminded of the data collection and the group-singing sessions by phone call. Calls will be made by the RAs 3 days and 1 day before as well as on the day of these appointments. Where possible, a record will be kept of the reasons women give for failing to join the intervention or data collection session. Sample size As this is a feasibility study, it is not designed to assess the efficacy of the intervention, although pilot data on this will be collected. We will evaluate the feasibility of study design, data collection and whether the intervention is deliverable and acceptable to the participants. In the study, we will gather information to be used in the design of the future definitive study including an estimate of the standard deviation of potential primary outcomes to inform the sample size. We aim to collect data from a total of 120 pregnant women, 60 in the control condition and 60 in the intervention condition [27]. This number will be sufficient to provide estimates of binary feasibility outcomes with precision of at least ± 9 percentage points for the 95% confidence interval. Trial schedule This trial design involves a sequential crossover of clusters whereby each cluster (antenatal clinic) receives the control condition followed by the intervention condition. The four chosen clinics will be randomised to two sequences of a 12-week phase. A separate cohort of participants will be recruited to the control group and the intervention (singing) group. Each cohort will be recruited around 4–6 months into their pregnancy. The 12-week phase for both the control and intervention cohort will include data collection at week 1 ("baseline") and week 7 ("post") after either group-singing (intervention) or standard care (control) as well as at week 11 ("follow-up"), 4 weeks after the intervention finished. Contamination will be avoided by having data for the control group collected before the intervention groups start at each clinic. See Fig. 1 for a schematic for the study. Fig. 1 figure1 Schematic of the study Full size image Assessment and management of risk There are no high risks within our study compared to standard care. We have identified three areas of ethical concern and have outlined how each of these issues will be managed. 1. Mothers may experience an adverse effect such as a miscarriage, difficult birth, still birth, a sudden drastic change in physical or mental health, infant health problems or even a serious adverse effect such as death during the intervention. It is possible that a participant experiencing such an adverse event may attribute a causal link between the adverse event and their involvement in the study. We will mitigate this association being made, firstly, by clearly explaining the nature of the intervention and any possible risks to the women when they are recruited into the study. If, despite this, an association of this nature was still made, we would enlist the help of the Ministry of Health & Social Welfare (our partner on the project) to disseminate information to the women and the community concerning the incidence of such events occurring in the general population in an attempt to reassure those concerned that such adverse events should not be attributed to involvement in the study. 2. It is possible that some of the themes involved in questionnaires could lead to the women revealing episodes of self-harm. If this is the case, the woman will receive in the moment front-line counselling to talk through these issues with the RAs who are trained psychiatric nurses. Then, if needed, she will be referred on to the community mental health team (CMHT) for further management. If the CMHT deems it appropriate, they may then refer her on to the psychiatric team. 3. It is possible that some of the themes involved in questionnaires may also lead the women to reveal domestic abuse. If this is the case, the woman will receive in the moment front-line counselling to talk through these issues with the RAs. For emergencies and cases that require immediate intervention, the RAs will connect with the Gender-Based Violence focal person. For other cases, the RAs will refer the woman to the One Stop Center at Serekunda General Hospital or Edward Francis Small Teaching Hospital. 4. Women throughout the study will be monitored by the RAs, both trained psychiatric nurses. If the RAs feel that at any point a woman's score indicates a high level of symptoms and/or the women reveal that they are particularly struggling, the RAs will refer the woman on to the Community Mental Health Team (CMHT) for further management. If the CMHT deems it appropriate, they may then refer her on to the psychiatric team. Data management All consent forms will be stored in a master file, which will be kept in a locked drawer where only members of the research team have access. All case report forms will not be linked to names, just a participant number, and kept in a separate locked cabinet where only the research team has access. All data, including video and audio recordings, will be held on an encrypted hard drive only members of the research team can access. Data will be stored for 5 years after the study and will then be deleted or destroyed. Analysis All data will be entered into a database by an RA and verified by the second RA using double data entry to ensure data quality. As this is a feasibility study, we will examine missing data as an outcome. Descriptive statistics will be summarised to understand the demographic variables relating to the recruited population. Descriptive statistics and plots will be used to assess the distribution of the measurement tools, repeated at baseline and follow-up and by each arm. We will also examine the distributions of scores in the different language groups to see to what extent item scores and overall distributions differ or are similar. Correlations between our two measurement tools will be calculated. To determine if the intervention is deliverable, we will record the number of sessions that the Kanyeleng groups delivered, aiming to deliver two thirds of the sessions, and the duration of each session, aiming to last between 45 and 75 min. We will also perform a qualitative evaluation, using the video and audio recordings, to determine intervention fidelity at the four sites. Both RAs will watch the video and audio recordings of the first and fourth group-singing sessions at each clinic and complete a checklist to determine if all the necessary elements—as outlined in the training workshops—were included in the intervention. Reliability of the fidelity measure will be ascertained by measuring inter-rater consistency. We will also calculate the proportion of clinics approached that consented, aiming to reach over 50% recruitment rate, and record any scheduling problems in keeping with the stepped wedge timeline. Recruitment, adherence and completeness of data will be calculated for both groups. We aim to achieve a 60% recruitment rate and no more than 30% attrition in both arms. To determine if the intervention was culturally appropriate and well received by the community and health workers, we will collect qualitative data from post-intervention interviews and perform a thematic analysis. Discussion The absence of mental health services in The Gambia, coupled with the stigma associated with mental illness in general, results in high levels of unmet need for pregnant women dealing with mental distress in The Gambia. The development of a low-cost, low-resource intervention, which is rooted in local health and cultural practices, is of high priority, and the feasibility study we intend to carry out will inform a full-scale trial to investigate efficacy of such an approach. By employing local research assistants and creating a partnership with governmental agencies, such as The Ministry of Health & Social Welfare and The National Centre for Arts and Culture, this study brings the understanding of existing health services and access to a network of primary healthcare workers throughout the country as well as the diversity of local musical practices and the meanings attached to them. This valuable knowledge will help us cope with the practical and operational issues that may arise. We hope to disseminate our findings within various scientific publications, during field days in various areas in The Gambia, and during a meeting in London which will bring together the researchers as well community members, academic colleagues and health professionals interested in hearing about this work. Trial status This article describes the protocol for a Community Health Intervention through Musical Engagement (CHIME) for perinatal mental health in The Gambia (version 1.0, 11/11/18). The sponsor for this trial is Goldsmiths, University of London. The project is funded by the MRC and the AHRC. Ethical approval was obtained from the Goldsmiths University Ethics Committee, the Research and Publication Committee (RePubliC) from the University of The Gambia and the Australian National University ethics committee. 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Funding The funders (MRC and AHRC) and sponsor (Goldsmiths) have no roles or responsibilities in the design, conduct, data analysis and interpretation, manuscript writing and dissemination of results. Author information Author notes Katie Rose M. Sanfilippo and Bonnie McConnell are joint first authors. Affiliations Goldsmiths, University of London, London, UK Katie Rose M. Sanfilippo & Lauren Stewart The Australian National University, Canberra, Australia Bonnie McConnell Imperial College London, London, UK Victoria Cornelius & Vivette Glover The Ministry of Health and Social Welfare, Banjul, The Gambia Buba Darboe, Hajara B. Huma & Malick Gaye The National Centre for Arts and Culture, Banjul, The Gambia Hajara B. Huma, Malick Gaye & Hassoum Ceesay University of Cambridge, Cambridge, UK Paul Ramchandani & Ian Cross Contributions LS is the principal investigator and obtained grant funding and conceived of the study. KRMS wrote the first draft of this publication manuscript, helped with the ethics and grant application, the intervention design, and the data monitoring and data collection plan. BM helped with the ethics and grant applications, translations of questionnaires, administration of focus groups and design of the intervention. VC obtained study funding, designed the study and statistical analysis plan, contributed to writing the manuscript. BD helped with the grant and ethics application, translations of questionnaires, administration of focus groups and design of the intervention. HBH and MG helped with the translation of the questionnaires, administration of the focus groups and design of the intervention. HC helped with planning the logistics for running the study as well as with the translation of the questionnaires. IC, VG and PR all helped with the grant application and advised on research and intervention design. All authors reviewed and had input into the final submission. All authors read and approved the final manuscript. Corresponding author Correspondence to Katie Rose M. Sanfilippo. Ethics declarations Ethics approval and consent to participate Ethical approval was obtained from the Goldsmiths University Ethics Committee, the Research and Publication Committee (RePubliC) from the University of The Gambia and the Australian National University ethics committee. Members of the research team will carry out the consenting and conduct of this study orally. It will be emphasised that any participant is able to withdraw from the study at any point without any consequences. Consent for publication Not applicable. Competing interests The authors declare that they have no competing interests. Additional information Publisher's Note Springer Nature remains neutral with regard to jurisdictional claims in published maps and institutional affiliations. Supplementary information Additional file 1. SPIRIT Checklist. Rights and permissions Open Access This article is distributed under the terms of the Creative Commons Attribution 4.0 International License (http://creativecommons.org/licenses/by/4.0/), which permits unrestricted use, distribution, and reproduction in any medium, provided you give appropriate credit to the original author(s) and the source, provide a link to the Creative Commons license, and indicate if changes were made. The Creative Commons Public Domain Dedication waiver (http://creativecommons.org/publicdomain/zero/1.0/) applies to the data made available in this article, unless otherwise stated. Reprints and Permissions About this article Verify currency and authenticity via CrossMark Cite this article Sanfilippo, K.R.M., McConnell, B., Cornelius, V. et al. A study protocol for testing the feasibility of a randomised stepped wedge cluster design to investigate a Community Health Intervention through Musical Engagement (CHIME) for perinatal mental health in The Gambia. Pilot Feasibility Stud 5, 124 (2019) doi:10.1186/s40814-019-0515-5 Download citation Received 22 February 2019 Accepted 15 October 2019 Published 07 November 2019 DOI https://doi.org/10.1186/s40814-019-0515-5 Share this article Anyone you share the following link with will be able to read this content: Get shareable link Keywords Perinatal mental health Feasibility trial The Gambia Music Singing group Kanyeleng Comments By submitting a comment you agree to abide by our Terms and Community Guidelines. If you find something abusive or that does not comply with our terms or guidelines please flag it as inappropriate. Please note that comments may be removed without notice if they are flagged by another user or do not comply with our community guidelines.

PERANAN TOKOH AGAMA DALAM MENINGKATKAN PARTISIPASI POLITIK MASYARAKAT PADA PILKADA BUPATI 2010DI KABUPATEN HALMAHERA SELATANOleh : DEMIANUS AYANIM : 080814020ABSTRAKTokoh agama mempunyai peran yang sangat penting dalam rangka menggerakan partisipasi masyarakat dalam sebuah pilkada. Keberhasilan tokoh agama dalam rangka menggerakan partisipasi masyarakat dalam pilkada di wilayah kabupaten Halmahera Selatan sangat ditentukan oleh kemampuan atau gaya dari tokoh agama dalam memberikan orasi politiknya dalam kampanye, himbauan dan sarannya dalam mempengaruhi warga masyarakat atau juga sangat ditentukan oleh cara tokoh agama dalam menggunakan kewenangan sebagai pemimpin agama. Dengan demikian, maka peran tokoh agama dengan partisipasi politik publik mempunyai hubungan yang sangat erat dan tidak bisa dipisahkan, sebab apabila peran dari tokoh agama semakin baik maka partisipasi politik juga akan semakin meningkat. Hal ini sangat menarik untuk dielaborasi lebihlanjut, sehingga untuk melihat keterkaitan tersebut mendorong penelitian ini dilakukan.Penelitian ini berlokasi di Halmahera Selatan disaat pilkada pada tahun 2010 berlangsung. Dan metode yang dipakai dalam melakukan penelitian ini adalah melakukan wawancara mendalam kepada beberapa informan yang dianggap mempunyai pengetahuan yang komprehensif tentang informasi yang terkait dengan topic penelitian.Berdasarkan hasil penelitian di Kabupaten Halmahera Selatan, tokoh agama berperan aktif dalam memberikan nasihat, ceramah atau khotbah politik terhadap masyarakat ketika menjelang pilkada bupati. Peranan tokoh agama ini didasari dengan tanggung jawab iman terhadap masyarakat dalam rangkah membina, memotivasi dan mengarahkan masyarakat dalam rangka turut aktif untuk berpartisiapsi pada pilkada.Bentuk partisipasi masyarakat masih menggunakan unsur primodialisme sebagai factor utama dalam menentukan pilihannya, maka suku terbesarlah yang menjadi pemimpin terpilih di daerah tersebut yang dalam hal ini adalah suku Togale (Tobelo-Galela).Kata Kunci : Peranan, Tokoh Agama, Partisipasi, Masyarakat2I. PENDAHULUANPemilihan langsung Kepala Daerah menjadi consensus politik nasional, yang merupakan salah satu instrument penting penyelenggaraan pemerintahan setelah digulirkannya otonomi daerah di Indonesia. Sedangkan Indonesia sendiri telah melaksanakan Pilkada secara langsung sejak diberlakukannya Undang-undang nomor 32 tahun 2004. tentang pemerintahan daerah. Hal ini apabila dilihat dari perspektif desentralisasi, Pilkada langsung tersebut merupakan sebuat terobosan baru yang bermakna bagi proses konsolidasi demokrasi di tingkat lokal. Pilkada langsung akan membuka ruang partisipasi yang lebih luas bagi masyarakat dalam proses demokrasi untuk menentukan kepemimpinan politik di tingkat lokal. System ini juga membuka peluang bagi masyarakat untuk mengaktualisasi hak-hak politiknya secara lebih baik tanpa harus direduksi oleh kepentingan-kepentingan elite politik, seperti ketika berlaku sistem demokrasi perwakilan. Pilkada langsung juga memicu timbulnya figure pemimpin yang aspiratif, kompeten, legitimate, dan berdedikasi. Sudah barang tentu hal ini karena Kepala Daerah yang terpilih akan lebih berorientasi pada warga dibandingkan pada segelitir elite di DPRD. Akan tetapi Pilkada tidak sepenuhnya berjalan mulus seperti yang diharapkan. Semua pihak-pihak yang ikut andil dalam pelaksanaan Pilkada, harus memahami dan melaksanakan seluruh peraturan perundangan yang berlaku secara konsisten. Pada dasarnya Pilkada langsung adalah memilih Kepala Daerah yang profesional, legitimate, dan demokratis, yang mampu mengemban amanat otonomi daerah dalam wadah Negara Kesatuan Republik Indonesia (NKRI). Selayaknya Pilkada di Indonesia dilaksanakan dengan efektif dan tetap menjunjung tinggi asas demokrasi dan hukum.Masyarakat di Halmahera Selatan telah melakukan pemilihan kepala daerah dan wakilnya dalam hal ini daerah kabupaten yaitu Bupati dan Wakil Bupati, pada tanggal 10 Oktober 2010 dengan enam calon pasangan Bupati dan wakilnya. Halmahera Selatan dulunya kabupaten Maluku Utara tetapi kemudian diberlakukannya Undang-undang Otonomi Daerah kabupaten Maluku Utara dengan ibu kotanya Sofifi berkembang menjadi daerah provinsi Maluku Utara dan dibagi menjadi enam kabupaten yaitu halmahera Utara, Halmahera Selatan, Halmahera Tengah, Halmahera Barat, Halmahera Timur dan Kepulauan Sula, serta dua kota yaitu kota Ternate dan kota Tidore.Dalam proses pilkada langsung tentunya sangat dibutuhkan peran dari para tokoh agama dalam meningkatkan partisipasi politik masyarakat, karena sesungguhnya tanpa disadari dimata masyarakat tokoh agama merupakan sosok yang paling disegani dan patut untuk diteladani. Realita yang terdapat di masyarakat, Tokoh agama punya kharisma tersendiri yang dapat dan mampu3merubah sifat, cara pandang bahkan tingkah laku seseorang untuk menjadi yang lebih baik. Dalam kaitannya dengannya pilkada langsung yang dilakukan di Kabupaten Halmahera Selatan partisipasi politik masyarakat tidak terlepas dari peranan para tokoh agama dalam mengoptimalkan masyarakat untuk turut aktif dalam berpartisipasi terhadap pilkada langsung yang dilakukan.Salah satu tujuan terpenting dalam pilkada adalah memilih pemimpin yang berkualitas. Kualitas pemimpin itu dpat diukur oleh berbagai instrumen seperti tingkat pendidikan dan kompetensi. Keberhasilan pilkada langsung tidak hanya diukur oleh penyelenggaranya yang lancar dan damai tetapi juga outcomes (manfaat/hasil) yang yang diperoleh apakah telah menghasilkan pemimpin yang berkualitas, terutama dari sisi manajerial dan kompetensi. Tetapi bisa saja pilkada langsung dilakukan hanya untuk ajang perebutan kekuasaan melalui mekanisme "voting" dari suara pemilih, sehingga dikhawatirkan akan menghasilkan pemimpin yang hanya populer dan diterima secara luas, namun tidak mempunyai kecakapan dan kemampuan dalam mengolah daerah, sekalipun kepala daerah jabatan politis dan tidak menuntut keahlian khusus, namun kemampuan manajerial dan kompetensi sangat penting. Abdul (2005, 116).Namun pilkada langsung hanya dijadikan ajang perebutan kekuasaan, sehingga berbagai upaya dilakukan untuk merebut suara pemilih. Ada indikasi kuat masing-masing kandidat segalah cara termasuk yang dilarang seperti "money politic" untuk mendapat dukungan. Mereka juga tidak segan-segan mengeksploitasi masyarakat dan sentimen primordial untuk menarik simpati meskipun disadari bahwa cara itu kontraproduktif terhadap perkembangan demokrasi. Banyak indikator yang menunjukkan bahwa pendekatan yang digunakan para kandidat untuk mendekat masyarakat lebih menonjolkan primordialisme. Hal itu tercermin dari ajakan untuk memilih dengan memakai sentimen kesukuan, agama, golongan, dan wilayah tertentu. Dari berbagai spanduk dan poster yang dipampangkan juga tergambar sebuah klaim dukungan terhadap calon tersebut dengan memakai bendera komunitas tertentu. Rozali (2005, 130).Partisipasi masyarakat, pilkada langsung yang sudah beberapa kali diselenggarakan di Indonesia masih tetap memerlukan upaya sosialisasi yang intensif agar potensi konflik yang membayanginya dapat diredam atau diminimalesir. Sejurus dengan upaya itu dibutuhkan partisipasi masyarakat agar sosialisasi itu berjalan optimal dan efektif, sehingga pada gilirannya masyarakat daerah dapat menggunakan hak memilih kandidat kepala daerah secara lebih rasional dan obyektif. Kegiatan seorang dalam partai dalam partai politik merupakan suatu bentuk partisipasi politik. Partisipasi politik mencakup semua4kegiatan sukarela melalui mana seorang turut serta dalam proses pemilihan pemimpin-pemimpin politik, dan turut serta secara langsung atau tidak langsung dalam pembentukan kebijakan umum. Kegiatan-kegiatan ini mencakup kegiatan memilih dan pemilihan umum; menjadi anggota golongan politik seperti partai, kelompok penekan, kelompok kepentingan; duduk dalam lembaga politik seperti dewan perwakilan rakyat, atau mengadakan komunikasi dengan wakil-wakil rakyat yang duduk dalam badan itu, berkampanye dan menghadiri kelompok diskusi dan sebagainya. Daniel dan Alvian (2002, 115).Berdasarkan pra observasi di lokasi penelitian, menunjukkan kecenderungan bahwa tingkat partisipasi politik masyarakat di desa atau kecamatan tertentu relatif tinggi, dan ada desa dan kecamatan yang tingkat partisipasi politiknya relatif rendah. Masalah tersebut di atas besar kemungkinan salah satu faktornya adalah peran dari tokoh agama di desa dan kecamatan tertentu cukup tinggi dan di desa atau kecamatan tertentu relatif rendah. Hal ini dapat dilihat oleh perbedaan dari peran tokoh agama di desa dan kecamatan tertentu lebih tinggi dibandingkan dengann desa dan kecamatan lainnyaII. KERANGKA KONSEPTUALA. Konsep PerananPeranan berasal dari kata peran. Peran memiliki makna yaitu seperangkat tingkat diharapkan yang dimiliki oleh yang berkedudukan di masyarakat. (Kamus Besar Bahasa Indonesia, 2007: 845) "peranan adalah bagian dari tugas utama yang harus dilksanakan".Soekanto (1984: 237) "Peranan merupakan aspek yang dinamis dari kedudukan (status)". Apabila seseorang yang melakukan hak dan kewajiban sesuai dengan kedudukannya, maka dia menjalankan suatu peranan.Nasution (1994: 74 ) menyatakan bahwa "peranan adalah mencakup kewajiban hak yang bertalian kedudukan". Lebih lanjut Setyadi (1986 : 29 ) berpendapat "peranan adalah suatu aspek dinamika berupa pola tindakan baik yang abstrak maupun yang kongkrit dan setiap status yang ada dalam organisasi".Usman (2001 : 4 ) mengemukakan " peranan adalah terciptanya serangkaian tingkah laku yang saling berkaitan yang dilakukan dalam suatu situasi tertentu serta berhubungan dengan kemajuan perubahan tingkah laku.Berdasarkan beberapa pendapat diatas dapat disimpulkan bahwa peranan adalah suatu pola tindakan yang dilakukan oleh seseorang yang dalam hal ini adalah tokoh agama baik secara individual maupun secara bersama-sama yang dapat menimbulkan suatu peristiwa.5B. Konsep Tokoh AgamaTokoh agama termasuk kekuatan politik dalam system politik, yaitu kita bisa melihat dalam struktur poilitik.Dilihat dari tugas dan fungsi dari tokoh agama, bisa dikatakan sebagai pemimpin, kepemimpinan (leadership) adalah kemampuan seseorang (yaitu pemimpin atau pengikut-pengikutnya) sehingga orang lain tersebut bertingkah laku sebagaimana dikehendaki oleh pemimpin tersebut, Soejono Soekanto (2000 ; 318) menurutnya kepemimpinan dibagi atas 2 bagian yaitu :a. Kepemimpinan yang bersifat resmi (formal leader) yaitu kepemimpinan yang tersimpul di dalam suatu jabatan.b. Kepemimpinan karena pengakuan masyarakat akan kemampuan seseorang untuk menjalankan kepemimpinan (informal leadership).Kedua contoh kepemimpinan di atas maka kita bisa melihat tokoh agama termasuk pada informal leadership. Kepemimpinan ini mempunyai ruang lingkup yang tanpa batas-batas resmi, karena kepemimpinan demikian didasarkan atas pengakuan dan kepercayaan masyarakat.Peranan dan fungsi dari tokoh agama sangat penting dalam mengendalikan ketegangan sosial yang terjadi di masyarakat dalam iklim yang semakin demokrasi ini. Tokoh agama berperan sangat penting dalam menciptakan atau membentuk opini publik atau pendapat umum yang sehat. Oleh karena itu isu-isu yang menyesatkan dan kabar bohong yang tersebar bisa ditangkal masyarakat bila selalu berada dibawah bimbingan tokoh agama.Tokoh agama atau pemimpin adalah orang yang menjadi pemimpin dalam suatu agama, seperti : para kiay, ulama, pendeta, pastor dan lain-lain. Keberadaan tokoh agama di masyarakat seringkali lebih di dengar perkataan-perkataannya dari pada pemimpin-pemimpin yang lain.C. Konsep Partisipasi PolitikDewasa ini istilah partisipasi selalu muncul dan ramai dibicarakan baik itu pejabat pemerintah, kaum politisi maupuan kelompok ilmuan ketika mereka berbicara mengenai politik. Partisipasi politik menurut Nelson dikutip Ndraha (1987:102), mengatakan bahwa partisipasi ada dua jenis, yaitu :1. Partisipasi horizontal, adalah partisipasi sesama warga atau anggota suatu perkumpulan.2. Partisipasi vertikal, adalah partisipasi yang dilakukan oleh bawahan dengan atasan. Antara klien dengan patron atau antara masyarakat sebagai perkumpulan dengan pemerintah.6Dalam menemukan makna yang lebih kengkap, maka yang hampir sama dengan pendapat di atas adalah tindakan sosial atau seperti yang disebut oleh Weber sebagai sosial-action. Istilah ini dikemukakan oleh Weber untuk perbuatan manusia yang mempunyai arti subjektif. Dengan ini dimaksudkan setiap orang dalam mencapai tujuan terdorong oleh motivasi yang menguntungkan.Miriam Budiarjo (1982, 1) memberikan pengertian tentang partisipasi politik adalah kegiatan seseorang untuk ikut serta aktif dalam kehidupan politik, yaitu dengan jalan memilih pimpinan negara dan secara langsung mempengaruhi kebijan pemerintah (Pubclic Policy), kegiatan ini mencakup seperti memberikan suara dalam pemilihan umum, menghadiri rapat umum atau menjadi anggota suatu partai atau kelompok kepentingan, mengadakan hubungan kontanting dengan pejabat pemerintah atau anggota parlemen dan sebagainya.H. NU dan Sidney Verba dikutip Miriam Budiarjo partisipasi politik adalah kegiatan pribadi yang legal, sedikit banyak bertujuan untuk mempengaruhi seleksi pejabat-pejabat negara dan tindakan-tindakan yang diambil oleh mereka. Yang teropong utama adalah tindakan-tindakan yang bertujuan untuk mempengaruhi keputusan-keputusan pemerintah, sekalipun fokus sebenarnya lebih luas, tetapi abstrak yaitu usaha-usaha untuk mempengaruhi alokasi nilai secara otaratitatif masyarakat.Sementara Herbert Mc. Closky mengemukakan bahwa partisipasi politik adalah kegiatan sukarela dari warga masyarakat melalui mana mereka mengambil bagian dalam proses pembentukan kebijakan umum. Menurut Hoogerwerf (1985:189) mengatakan bahwa partisipasi politik adalah keikutsertaan pada kebijaksanaan pemerintah dan pada terwujudnya kebijaksanaan itu. Dari berbagai pendapat di atasa terlihat bahwa partisipasi politik mencakup aspek-aspek yang sangat luas termasuk juga tingkah laku politik dan pemilihan penguasa di dalam suatu kegiatan politik yang disebut pemilihan umum.Pengertian umum mengenai partisipasi ini biasanya sederhana yaitu keikut sertaan suatu kelompok masyarakat dalam kehidupan politik, misalnya : memilih pemimpin negara, menghadiri rapat umum, menjadi anggota suatu partai dan lain-lain. Alfian (1986, 70).7III. METODOLOGI PENELITIANPenelitian ini difokuskan pada Bagaimana peranan Tokoh Agama dalam meningktakan partisipasi politik masyarakat dalam pilkada 2010 di Kabupaten Halmahera Selatan.Yang dimaksud dengan peranan tokoh agama dalam penelitian ini adalah suatu pola tindakan yang dilakukan oleh seseorang yang dalam hal ini adalah tokoh agama baik secara individual maupun secara bersama-sama yang dapat menimbulkan suatu peristiwa.Adapun dalam hal ini indikator dari tokoh agama adalah sebagai berikut:a. Himbauan atau saran dari tokoh agama kepada masyarakat dalam menghadapi pilkada.b. Politik para tokoh agama dalam menghadapi pilkada seperti pidato/kampanye.c. Nasehat, misalnya masyarakat harus hati-hati agar tidak terpengaruh dengan money politic dalam memberikan suaranya.d. Petunjuk atau perintah agar masyarakat dapat aktif dalam pemilihan kepala daerah.Sedangkan partisipasi politik masyarakat merupakan kegiatan-kegiatan sukarela dari masyarakat dalam kegiatan politik dengan mengambil bagian dalam proses pembentukkan kebijakan umum oleh pemerintah kabupaten, dalam kegiatan ini antara lain, seperti memberikan usul, saran, pendapat dalam mempengaruhi kebijakan pemerintah di kabuten Halmahera Selatan.Adapun indikator dari partisipasi politik masyarakat adalah:a. Memberikan suara dalam pemilihanb. Menghadiri rapat umumc. Menjadi anggota salah satu kelompok kepentingand. Mengadakan hubungan (contacting) dengan pejabat pemerintah atau anggota parlemen.Dengan demikian yang akan dilakukan dalam penelitian ini adalah mencari informasi yang jelas, akurat dan terpercaya baik berupa pernyataan, keterangan atau data-data yang dapat membantu dalam penyelesaian penulisan ini.Penelitian kualitatif tidak dimaksudkan untuk membuat generalisasi dari hasil penelitiannya. Oleh karena itu, pada penelitian kualitatif tidak dikenal adanya populasi dan sampel (Suyanto, 2005 : 171). Subjek penelitan yang telah tercermin dalam fokus penelitian ini ditentukan secara sengaja. Subjek penelitian informan yang akan memberikan berbagai informasi yang akan diperlukan selama proses penelitian. Informan adalah seorang yang benar-benar mengetahui suatu persoalan atau permasalahan tertentu yang darinya dapat diperoleh informasi yang8jelas, akurat, dan terpercaya baik berupa pernyataan, keterangan atau data-data yang dapat membantu dalam memenuhi persoalan/permasalahan.Adapun informan yang digunakan penulis dalam penelitian ini adalah Tokoh Agama dan Masyarakat.IV. PEMBAHASANA. Peran Tokoh Agama Dalam Menigkatkan Parisipasi Politik Merupakan Sosialisasi Politik Dalam Pilkada Bupati di Kabupaten Halmahera SelatanAgama merupakan lembaga yang menawarkan kebahagiaan dan keselamatan melalui pengajaran dan pelaksanaan ajaran-ajaran yang disampaikan oleh para peletak dasar agama, dimana ajaran tersebut kemudian dituliskan dalam Kitab Suci masing-masing. Agama sebagai sebuah lembaga tentu menuntut adanya suatu susunan hirarki atau kepengurusan yang mendampingi dan melayani jemaat dalam usahanya mencapai kebahagiaan dan keselamatan. Para pengurus atau pimpinan jemaat dalam agama inilah yang kemudian disebut sebagai tokoh agama. Jadi tokoh agama adalah orang yang karena kualitas pribadinya dipercaya dan diberi tugas khusus untuk memimpin umat beragama.Para tokoh agama memiliki tugas dan peran yang khas yaitu: Menjadi panutan atau memberi teladan bagi umatnya, khususnya di tengah situasi daerah yang diperhadapkan dengan pilkada langsung, menyejahterahkan umat Tuhan, Mendampingi umat dalam persatuan dengan Tuhan, dan memimpin ibadat, mengajar, mempersatukan, serta mendampingi dalam perwujudan iman.Tokoh agama tampak antara lain dalam upaya pengarahan dalam sejumlah besar orang oleh golongan elite tertentu untuk mendengarkan pidato-pidato politik dalam suatu rapat umum atau kampanye.Dalam wawancara langsung dengan inisial D. N, tokoh agama bahwa:Menjelang pilkada bupati di Kabupaten Halmahera Selatan, tokoh agama selalu memberikan ceramah/Khotbah kepada jemaat/masyarakat dengan tujuan bahwah masyarakat harus turut aktif untuk berpartisipasi dalam pilkada bupati.Adapun pendapat dari insial T. H, tokoh agama bahwa : Ya, pada prisnsipnya telah menjadi tugas dari pada tokoh agama dalam memberikan ceramah/dakwah terhadap masyarakat dalam menyambut pilkada, mengingat sebagian besar masyarakat kurang terlalu memahami tentang pentingnya pilkada yang mengakibatkan masyarakat tidak memberikan dukungannya terhadap kandidat yang ada atau yang kita kenal dengan namanya golput.9Pendapat lain yang dikemukakan oleh inisial R. S, tokoh agama, yaitu : Masalah pilkada sebenarnya bukanlah menjadi urusan tokoh agama, karena sesungguhnya ketika berbicara tentang pilkada secara tidak langsung kita berbicara tentang politik. Berbicara politik tentunya tidak terlepas dari unsure masyarakat. Nah, masyarakat inilah yang kemudian merupakan urusan dari tokoh agama. Merupakan tanggung jawab iman terhadap masyarakat dalam rangkah mengarahkan dan perlu juga diberikan gambaran tentang pilkada dengan tujuan masyarakat tidak asal memilih setiap calon yang ada dan terlebih lagi dapat menggunakan hak pilihnya sebagai warga negara yang baik.Dari berbagai pernyataan yang dikemukakan di atas, menggambarkan bahwa ceramah, dakwah, khotbah atau peasan politik yang dilakukan oleh tokoh agama terhadap masyarakat didasarkan pada tanggung jawab iman. Tanggung jawab inilah yang kemudian mendorong tokoh agama untuk memberikan ceramah, dakwa atau khotbah kepada masyarakat untuk turut aktif dalam pilkada bupati yang dilaksanakan di Kabupaten Halamahera Selatan.Peranan dari tokoh agama tersebut di atas secara tidak langsung telah melakukan sosialiasi politik. Karena sesungguhnya sosialisasi politik merupakan suatu proses yang memungkinkan seorang individu bisa mengenali sistem politik, yang kemudian menentukan sifat persepsi-persepsinya mengenai politik serta reaksi-reaksinya terhadap gejalah politik.B. Tanggapan Responden Terhadap Peran Tokoh Agama Dalam Meningkatkan Partisipasi PolitikAda pun tanggapan respoden terhadap peran (ceramah, dakwah, khotbah, pesan politik) tokoh agama dalam meningkatkan prtisipasi politik yang dikemukakan oleh inisial L. A, mahasiswa, bahwa:Ya, selalu ada ceramah, khotbah atau pesan politik yang disampaikan kepada masyarakat menjelang pilkada. Dan menurut saya, apa yang disampaikan oleh tokoh agama itu baik karena untuk kepentingan masyarakat kabupaten Halmahera Selatan pada umumnya. Dengan adanya himbauan, ceramah atau khotbah politik kepada masyarakat, saya yakin masyarakat akan lebih aktif lagi dalam berpartisipasi pada pilkada.Pernyataan ini pulah dijawab oleh inisial H. B, warga, yang mengatakan: Sudah menjadi tugas dan tanggung jawab tokoh agama dalam membina dan mengararahkan masyarakat ke hal-hal yang baik dalam hal ini adalah turut aktif dalam pilkada bupati. Oleh karena tugasnya dalam membina dan mengarahkan masyarakat maka selalu ada nasihat, ceramah atau khotbah politik kepada masyarakat ketika menjelang pilkada dilaksanakan. Namun dalam penyampaian10pesan politik atau ceramah kepada masyarakat, tokoh agama tidak pernah menyuruh untuk berpartisipasi pada salah satu calon tertentu. Dalam penyampain ceramah, khotbah atau pesan politik kepada masyarakat selalu netral. Hal yang sama disampaikan oleh inisial T. N, warga bahwa :Ya, tokoh agama selalu memberikan ceramah, khotbah atau pesan politik kepada masyarakat ketika menjelang pilkada Bupati di kabupaten Halmehera Selatan. Dan menurut saya apa yg disampaikan tokoh agama itu patut dituruti karena itu merupakan kepentingan masyarakat pada umumnya. Tetapi dalam penyampaian tersebut, tokoh agama selalu netral dan tidak menentukan calon mana yang harus dipilih. Tokoh agama memberikan kehendak bebas kepada masyarakat untuk memilih. Kemudian inisial T. A, warga, juga mengemukakan pendapatnya bahwa :Ya, benar tokoh agama berperan aktif dalam memberikan ceramah, dakwa pesan politik kepada masyarakat menjelang pilkada. Sejauh ini yang saya tahu tokoh agama dalam menjelangkan tugasnya sebagai pemuka agama, selalu netral dalam mengarahkan masyarakat untuk menyambut pilkada dan tidak memihak kepada salah satu calon tertentu. Walaupun dalam kenyataannya ada salah satu calon Bupati yang membantu kami lewat bantuan dana untuk pembangunan fisik gedung Gereja, tetapi tokoh agama tidak menuntut kepada kami selaku jemaat/masyarakat untuk memilih calon Bupati yang telah membantu kami. Tokoh agama memberikan kehendak bebas untuk memilih calon bupati sesuai dengan pilihan kami.Dari jawaban responden di atas dapat disimpulkan bahwa menjelang pilkada Bupati di Kabupaten Halmahera Selatan tokoh agama berperan aktif dalam mengarahkan masyarakat untuk berpartipasi aktif pada pilkada. Adapun dalam mengarahkan masyarakat untuk berpartispasi aktif pada pilkada, tokoh agama selalu bersifat netral dan tidak menentukan calon mana yang harus dipilih. Tokoh agama memberikan kehendak bebas kepada masyarakat untuk memilih. Mengingat hak untuk memlih merupakan hak asasi manusia.Adapun dalam pemberian ceremah, nasihat, khotbah atau pesan politik merupakan hal yang penting untuk dilakukan oleh para tokoh agama. Hal ini disebabkan karena sebagian kecil masyarakat tidak terlalu perduli dengan adanya pilkada bupati yang menurut mereka hanya membuang waktu dan tidak menghasilkan sesuatu apapun, demikian kata inisial D. B, warga. Tetapi ada juga yang mengatakan bahwa dalam menjelang pilkada masyarkat perlu diberi ceramah, khotbah, atau pesan politik untuk menghindari hal-hal yang tidak diinginkan seperti golput dan money politic. Oleh bebrapa responden berikut11mengatakan sangat penting pemberian ceramah, khotbah atau pesan politik kepada masyarakat ketika menjelang pilkada, diantaranya adalah inisial N. K, mahasiswa yang mengatakan bahwa :Merupakan hal yang sangat penting ketika tokoh agama memberikan cermah, dakwa, khotbah, atau pesan politik kepada masyarakat menjelang pilkada. Pada umumnya masyarakat yang ada di kabupaten Halmahera Selatan merupaka masayakat awam yang masih kurang pemahaman tentang politik maupun partisiapasi. Oleh karena itu sangat penting memberikan ceramah, dakwah, khotbah atau pesan politik kepada masyarakat dengan tujuan agar masyarakat mengerti dan mau berpartisipasi dalam pilkada. Mengingat di mata masyarakat tokoh agama merupakan seorang individu yang patut diteladani dan dicontohi. Jadi apapun yang dikatakana para tokoh agama, pasti akan dituruti.Pernyataan ini pulah dijawab oleh inisial Y. A, tokoh masyarakat, bahwa :Ya, penting sekali bagi masyarakat untuk diberi ceramah, dakwa, khotbah atau pesan politik kepada masyarakat menjelang pilkada. Dengan adanya ceramah, dakwah khotbah atau pesan politik dari tokoh agama, masyarakat dapat mengerti pentingnya pilkada bagi kehidupan masyarakat. dan ketika masyarakat mengerti pentingnya pilkada, maka dengan sendirinya masyarakat akan turut aktif untuk berpartisipasi dalam pilkada. Dalam waktu bersamaan inisial H. D, warga mengatakan bahwa : Menurut saya, selagi ceramah, khotbah atau pesan politik yang disampaikan oleh para tokoh agama selagi masih bersifat netral itu penting untuk dilakukan atau diikuti. Dan selama ini tokoh agama dalam pemberian ceramah tersebut masih bersifat netral, dan itu merupakan hal yang penting bagi masyarakat dalam memasuki pemilihan kepala daerah yang dalam hal ini adalah pemilahan bupati.Berdasarkan jawaban dari responden di atas dapat menggambarkan bahwa betapa pentingnya peranan tokoh agama dalam mengarahkan masyarakat untuk berpartisipasi aktif pada pemilihan kepala daerah yang dalam hal ini adalah pemilihan bupati dan wakil bupati. Karena dengan adanya ceramah, khotbah politik atau bahkan pesan politik dari tokoh agama dapat menimbulkan kesadaran dari tiap jemaat/masyarakat untuk berpartisipasi dalam pilkada bupati.C. Partisipasi Politik Masyarakat Dalam Pemilihan Kepala Daerah di Kabupaten Halmahera Selatan12Pemilihan kepala daerah menjadi consesnsus politik nasional, yang merupakan salah satu instrument penting penyelenggaraan pemerintah setelah digulirkan Otonomi Daerah di Indonesia yang kemudian dituangkan dalam Undang-Undang (UU) No. 32 Tahun 2004, tentang pemerintah daerah. Hal ini jika dilihat dari perspektif desentralisasi, pilkada tersebut merupakan terobosan baru yang bermakna bagi proses konsolidasi demokrasi di tingkat lokal. Pilkada akan membuka ruang partisipasi yang lebih luas bagi masyarakat dalam proses demokrasi untuk menentukan kepemimpinan di tingkat lokal.Pada dasarnya pilkada merupakan pememilihaan kepala daerah yang profesional, legitimate dan demokratis, yang mampu mengemban amanat otonomi daerah dalam wadah Negara Kesatuan Republik Indonesia (NKRI). Salah satu tujuan terpenting dalam pilkada adalah memilih pemimpin yang berkualitas. Kualitas pemimpin dapat diukur oleh berbagai intrumen seperti tingkat pendidikan dan kompetensi.Masyarakat di Halmahera Selatan telah melakukan pemilihan kepala daerah dan wakilnya dalam hal ini adalah daerah kabupaten yaitu Bupati dan wakil Bupati, pada tanggal 10 Oktober 2010 yang diikuti enam pasangan calon Bupati dan wakilnya, yang kemudian dimenangkan oleh pasangan Dr. H. Muhammad Kasuba, MA dan Drs. Rusdan I. Haruna, M.Si.Bertolak dari hasil observasi menunjukkan bahwa dalam pemilihan kepala daerah yang dalam hal ini adalah pemilihan Bupati dan Wakilnya cenderung di warnai dengan beberapa alasan masyarakat untuk memilih calon tersebut, diantaranya adalah alasan karena kesamaan etnis, karena kedekatan keluarga, karena kemampuannya, karena kesamaan agama, karena partai politik, karena nasihat dari para tokoh agama dan karena ada jaminan masa depan yang diberikan. Dari hasil observasi ini kemudian penulis melakukan penelitian di lapangan dan melakukan wawancara langsung dengan beberapa orang masyarakat untuk dijadikan responden, diantaranya adalah inisial R. B, warga bahwa:Kalau saya memilih seorang calon bupati, hal yang paling utama ialah karena calon tersebut sama suku dengan saya, kemudian calon tersebut seiman juga dengan saya. Lebih dari itu calon tersebut memiliki visi dan misi yang jelas. Kemudian menurut inisial H. Y, warga bahwa :Kalaupun saya memilih seorang calon Bupati itu karena visi misi yang jelas, kemudian suku dan agama. Menurut saya ini penting karena ketika calon tersebut berhasil, maka hal yang utama dia akan memperjuangkan suku dan agama terlebih dahulu. Kemudian persoalan tokoh agama yang memberikan dorongan13kepada masyarakat untuk terlibat dalam pemilihan itu benar, tetapi tokoh agama pada umumnya memberikan kehendak bebas kepada masyarakat untuk memilih calon bupati. Dan saya pikir, apa yang disampaikan oleh para tokoh agama itu benar, persoalan pilihan itu hak masyakat yang tidak bisa dipaksakan oleh siapa pun. Tokoh agama hanya mengarahkan dan memberikan pandangan kepada masyarakat dan selanjutnya merupakan hak dari masyarakat calon mana yang menurutnya patut untuk dipilih. Di tempat berbeda juga dikemukakan oleh inisial L. A, Mahasiswa, bahwa :Dalam menentukan pilihan kepada salah satu calon tertentu saya melihat dari sudut pandang kemampuan untuk memimpin yang dimiliki oleh setiap calon tertentu dan kemudian jaminan masa depan yang diberikan. Era sekarang ini, menurut saya ketika memilih seorang bupati janganlah kita melihat karena dia memiliki kekuatan financial yang memadai tetapi tidak mempunyai kemampuan untuk memimpin dan terlebih lagi tidak mampu membawa daerah ini ke tujuan yang sesungguhnya yakni kesejahteraan masyarakat pada umumnya.Pernyataan ini juga dikemukakan oleh inisial N. T, warga yang mengatakan bahwa : Alasan untuk saya memilih seorang bupati itu karena dilihat dari kemampuan untuk memimpin dan punya visi misi yang jelas untuk membawa daerah ini mampu bersaing dengan daerah lain. Disamping itu juga saya melihat latar belakang kehidupan calon tertentu apakah mempunyai gaya hidup yang terpuji atau tidak. Karena latar belakang kehidupan yang terpuji dapat menunjang untuk melakukan hal-hal terpuji juga dalam membangun daerah ini dan mampu memperjuangkan apa yang menjadi hak dari masyarakat pada umumnya.Kemudian inisial A. G, tokoh masyarakat juga mengatakan bahwa: Alasan utama ketika saya memilih seorang bupati itu yaitu karena latar belakang suku dan agama yang sama dengan saya. Setelah itu mempunyai visi dan misi yang jelas untuk mampu membawa daerah ini sesuai dengan harapan masyarakat pada umumnya dan terlebih lagi amanat UUD 1945 itu dapat terealisasi dengan baik, yakni mensejahterahkan kehidupan yang berbangsa dan bernegara.Dari pernyataan responden tersebut di atas, menunjukkan bahwa partisipasi politik berbeda-beda dari masyarakat yang satu ke masyarakat yang lain. Kadar partisipasi politik pun bervariasi. Hal itu dapat dilihat dari alasan respoden dalam memilih calon bupati, yang pada umumnya unsur SARA (suku, agama dan ras) yang menjadi prioritas utama untuk memilih calon bupati. Ini disebabkan karena daerah kabupaten Halmahera Selatan pada umumnya berpenduduk yang menjungjung tinggi nilai-nilai sukuisme. Adapaun suku Togale (Tobelo-Galela) merupakan suku terbesar yang menduduki kabupaten Halmahera14Selatan, kemudian disusul suku-suku kecil lainnya yakni suku Makian, suku Bajo dan Buton. Hal ini dapat dibuktikan dengan terpilihnya Dr. H. Muhammad Kasuba, S.Ag, MA sebagai bupati kabupaten Halmahera Selatan dalam dua periode berturut-turut yang notabene adalah suku Togale. Kemudian agama dan ras yang selalu mendominasi untuk dijadikan alasan dalam memilih seorang bupati. Hal ini diyakini bahwa siapan pun dia ketika disinggung soal agama, semua pasti akan membelah agamanya.Setelah unsur SARA, kemampuan serta visi dan misi merupakan alasan untuk memilih seorang bupati. Ini disebabkan karena cara berpikir masyarakat yang mulai berkembang dan pendidikan yang sudah meningkat. Kemudian jaminan masa depan yang diberikan oleh para kandidat. Ini berarti ada janji-janji politik dari kandidat dalam berkampanye.Kesimpulan yang ditarik dari uraian tersebut di atas adalah bahwah pemilihan kepala daerah di kabupaten Halmahera Selatan unsure SARA yang mendominasi partisipasi masyarakat untuk memilih serta tidak terlepas dari peran tokoh agama dalam memberikan ceramah, khotbah politik atau bahkan pesan politik kepada masyarakat. Sehingga realita yang terjadi suku terbesarlah yang memipin daerah kabupaten Halmahera Selatan, yakni suku Togale (Tobelo-Galela) yang dalam hal ini adalah Dr. H. Muhammad Kasuba, S.Ag, MA yang notabena adalah suku Togale telah memenangkan pilkada dua kali secara berturut-turut.Dengan adanya pelaksanaan pilkada Bupati di Kabupaten Halmahera Selatan akan membawa harapan baru bagi segenap elemen masyarakat untuk kiranya dapat tercipta suatu kehidupan sosial politik dan ekonomi yang lebih baik. Menurut inisial H. B, warga : Ya, ketika pilkada Bupati terlaksana menurut saya akan terciptanya suasana kehidupan sosial politik dan ekonomi yang lebih baik. Begitu pun dengan inisial T. N, LSM, yang mengatakan bahwa :Dalam pelaksanaan pilkada Bupati tentunya akan berdampak pada perubahan yang nantinya akan tercipta kehidupan sosial politik dan ekonomi yang lebih baik, mengingat perkembangan pengawasan pemerintah pusat terhadap pemerintah daerah selalu ketat dalam menjalani roda pemerintahan.Hal ini juga disampaikan oleh inisial L. A, mahasiswa yang mengatakan bahwa : Terlaksananya pilkada di Kabupten Halmahera Selatan akan tercipta suasana kehidupan sosial politik dan ekonomi. Dimana dapat memudahkan hubungan kinerja pemerinta pusat dan pemerintah daerah, dan pemerintah daerah terhadap masyarakat khusunya di kabupaten Halmahera Selatan.15Hal ini karenakan masyarakat yakin bahwa calon yang jadi nanti mampu membawa masyarakat ke dalam suasana yang demikian. Pelaksanaan Pilkada Bupati merupakan hal yang penting untuk dilaksanakan di Kabupaten Halmahera Selatan. Menurut berinisial L. A, warga, bahwa :Penting sekali bagi masyarakat untuk dilakukannya pilkada Bupati, karena secara tidak langsung dapat memudahkan akses masyarakat terhadap pemerintah danBertolak dari jawaban responden di atas hasil penelitian menunjukan masyarakat menyatakan penting untuk dilakukannya pilkada langsung di Kabupaten Halmahera Selatan. Hal ini sisebabkan oleh berbagai alasan yang dikemukakan, antara lain :- Merupakan upaya mewujudkan demokrasi local dimana masyarakat diberikan hak untuk memilih pemimpin menurut keinginannya- Pengambilan atau wujud dari pada kedaulatan rakyat pada tingkat local- Mendidik masyarakat menentukan pimpinannya, sesuai dengan hati nuraninya- Untuk memilih pemimpin yang mampu merubah daerah yang lebih baik- Karena menurut UU masa jabatan Bupati hanya 5 tahun, jadi setelah itu haarus dipilih kembali- Karena tidak mungkin terus hidup dalam kekosongan (tanpa pemimpin) dan oleh karena itu harus secepatnya mengisi kekosongan itu untuk mengatur dan menentukan Halmahera Selatan ke depan- Agar terciptanya kesejahteraan, kemakmuran, dan kedamaian masyarakat Halmahera Selatan- Karena daerah pemekaran harus ada kepala daerah oleh karena itu pilkada harus ada- Secara umum adalaha menjalankan amanat UU- Secara khusus adalah menjadi jaminan terciptanya kehidupan sosial politik dan ekonomi yang lebih baik- Pilkada merupakan sarana dalam pelaksanaan prinsip-prinsip demokrasi dalam menghargai hak-hak dari pada rakyat tanpa adanya intervensi apapun dengan kepentingan terselubung.Dalam pencalonan kepala daerah selalu saja dilakukan kampanye oleh para kandidat untuk mensosialisasikan setiap visi dan misi mereka guna menarik perhatian dan simpatisan dari pada masyarakat. Di dalam masa kampanye para kandidat calon kepala daerah dan masyarakat berkesempatan bertemu langsung dan saling berdialog tentang visi dan misi yang ditawarkan oleh calon kandidat dan harapan dari masyarakat.16Sebagian besar masyarakat Halmahera Selatan senang mengikuti rapat umum, dialog atau kampanye karena mereka ingin mendengar langsung setiap visi dan misi yang disampaikan oleh calon tertentu, namun ada juga yang mengaku tidak senang mengikuti rapat umum, dialog atau kampanye karena kesibukan mereka yang sebagian besar adalah petani. Jadi mereka berpikir dari pada mereka harus duduk-duduk diam mendengarkan para calon bupati tanpa mendapat sepeserpun uang, lebih baik mereka bekerja di kebun yang bisa menghasilkan sesuatu yang bermanfaat bagi kelanjutan hidup mereka. Kata inisial E. N, warga Desa Sayoang, Kecamatan Bacan Timur, Kabupaten Halmahera Selatan. Dan kemudian pernyataan ini dibenarkan oleh inisial A. S, kepala Desa Sayoang, Kecamatan Bacan Timur, Kabupaten Halmahera Selatan.V. PENUTUPA. Kesimpulan1. Para tokoh agama mempunyai peran dalam pilkada langsung di Kabupaten Halmahera Selatan, itu kita bisa lihat dari ceramah, dakwah, khotba yang diberikan oleh tokoh agama dalam sebulan menjelang pilkada. Adapun peran dari Para tokoh agama ini dilakukan atas dasar tanggung jawab iman terhadap masyarkat sehingga merasa penting untuk memberikan nasihat politik kepada masyarakat agar tidak tepengaruh pada money politic dan golput.2. Tidak ada nasihat yang diberikan tokoh agama kepada masyarakat cenderung pada calon tertentu.3. Partisipasi masyarakat kabupaten Halmahera Selatan dalam pemilihan kepala daerah, unsur SARA menjadi prioritas utama untukk dijadikan alasan memilih seorang bupati, sehingga mengakibatkan suku terbesarlah yang menjadi pemimpin di daerah tersebut yang dalam hal ini adalah suku Togale (Tobelo-Galela). Akan tetapi disamping unsure SARA, tokoh agama juga turut berperan dalam mempngaruhi masyarakat untuk menggunakan hak suaranya dalam pemilihan melauli ceramah, dakwah, khotbah politik atau nasihat politik.B. Saran1. Perlu adanya pemberdayaan politik masyarakat, misalnya dengan melakukan penyuluhan dan pendidikan politik, melaluli event-event politik dalam lingkup yang lebih kecil.172. KPUD dan pemerintah harus berupaya agar kesadran dan pengetahuan masyarakat pemilih akan hak-haknya berdemokrasi dapat ditingkatkan kualitasnya sehingga masyarakat turut aktif dalam berpartisipasi dalam pemilihan eksekutif maupun legislatif.3. Kepala daerah yang terpilih pada pemilihan dalam bekerja jauhkanlah korupsi dan bangun Kabupaten Halmahera Selatan dengan penuh tanggung jawab4. Melalui pemelihan langsung Bupati dan wakil Bupati, aktivitas-aktivitas politik mengalami perubahan, dari elemen masyarakat dari tingkat bawah samapai tingkat atas kini semakin giat dalam aktivitas politik, dengan berbagai macam perilaku politik yang terkadang bisa membawa dampak bagi proses politik atau bagi kehidupan masyarakat. Disarankan agar melalui pemilihan langsung Bupati dan wakil Bupati , kemampuan dan kualitas para calon terus ditingkatkan pemahaman tentang peraturan pilkada langsung dan sistem politik yang dibangun dalam kehidupan bermasyarakat, berbangsa, bernegara serta dapat memberikan pendidikan politik dalam pemilihan langsung.DAFTAR PUSTAKABudiarjo, Miriam, 2008, Dasar-Dasar Ilmu Politik, PT. Gramedia Pustaka Utama, Jakarta.Huntington, P. Samuel dan Nelson Joan, 1986, Partisipasi Politik di Negara Berkembang, Rineka Cipta, Jakarta.Kantaprawira, Rusadi, 2004, Sistem Politik Indonesia, suatu Model Pengantar, Sinar Baru, Bandung.Merdalis, drs. 2006. Metode Penelitian. Bumi Aksara, JakartaMerson H.E 1976. Adminitrasi Pemerintahan dalam Pembangunan Nasional. Jakarta : Gramedia Pustaka.Naptilu, Paimin.DR, M.Si. 2007. Menakar Urgensi Otonomi Daerah. Alumni, BandungPoerwadarminta 1996. Kamus Besar Bahasa Indonesia. Balai Pustaka Utama. Jakarta18Prof. DR. Toha, Mifta, MPA. 2006. Birokrasi dan Politik di Indonesia. Jakarta : PT. Pustaka Indonesia PressSarudajang, S. Harry, Dr. 2012. Pilkada Langsung. Kata Hasta Pustaka, Jakarta.Simangunsong, Bonar. Ir. Drs, MSc. SE dan Sinuraya, Daulat. Ir, MM. 2004. Negara, Demokrasi dan Berpolitik Yang Profesional. Kharisma Virgo Print, Jakarta.Soekanto, Soerjono. 2003. Sosiologi Suatu Pengantar. Raja Grafindo Persada, Jakarta.Sugiyono, 2007. Metode Penelitian Kuantitatif Kualitatif R&D. Bandung: Alfabeta.Sumber-Sumber Lain :Skripsi : Kinerja DPRD di Bidang Pengawasan Pembangunan, Oleh Jeklin Gorab, Fisip Unsrat 2008Peraturan Pemerintah RI No. 6 Tahun 2005, Tentang Pemelihan, Pengesahan, Pengangkatan dan Pemberhentian Kepala Daerah dan Wakil Kepala DaerahUndang-Undang No. 32 Tahun 2004, Tentang Pemerintah DaerahInternet, google@www.maluku utara.

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</style> <![endif]--><span style="font-size: 12pt; font-family: ";Times New Roman";,";serif";;">The author notes that despite the fact that the fight to move crime prevention to a more prominent place in the public agenda has been partially won after decades of effort, there is nonetheless a significant segment of the population and legislators who still believe that "cracking down on crime" is the best way to protect society. Some policy-makers have now been convinced that crime prevention is a better way of controlling crime than tinkering with laws and fine-tuning the justice system, but unless crime prevention advocates can continue to demonstrate that the time and money now going to crime prevention produces results, the author argues there is a risk of losing what has been gained. He </span><span style="font-size: 12pt; font-family: ";Times New Roman";,";serif";;" lang="EN-GB">describes some of what we know about the causation of crime and delinquency, links these findings with crime reduction strategies, and looks at some of the evidence concerning the effectiveness of these crime prevention programs. He observes sardonically that if reducing crime were a simple task, Canada would have become crime-free many years ago.</span><span style="font-size: 10pt; font-family: " lang="EN-CA"></span>

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mso-generic-font-family:swiss; mso-font-pitch:variable; mso-font-signature:-1610611985 1073750139 0 0 159 0;} /* Style Definitions */ p.MsoNormal, li.MsoNormal, div.MsoNormal {mso-style-unhide:no; mso-style-qformat:yes; mso-style-parent:""; margin:0in; margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:12.0pt; font-family:"Times New Roman","serif"; mso-fareast-font-family:"Times New Roman";} .MsoChpDefault {mso-style-type:export-only; mso-default-props:yes; font-size:10.0pt; mso-ansi-font-size:10.0pt; mso-bidi-font-size:10.0pt;} @page Section1 {size:8.5in 11.0in; margin:1.0in 1.25in 1.0in 1.25in; mso-header-margin:.5in; mso-footer-margin:.5in; mso-paper-source:0;} div.Section1 {page:Section1;} --> <!--[if gte mso 10]> <mce:style><! /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-qformat:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:11.0pt; font-family:"Calibri","sans-serif"; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:"Times New Roman"; mso-fareast-theme-font:minor-fareast; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi;} --> <!--[endif]--> <p class="MsoNormal"><span style="font-size: 10pt; font-family: " lang="EN-CA">The author provides an historical overview of crime prevention activities in Canada that have led to the federal government's current direction in crime prevention policy. Drawing on more than 30 years experience as a federal public servant with the Ministry of the Solicitor General and Justice Canada, the author traces more than 100 years of Canadian federal crime prevention efforts, with an emphasis on both internal and external government documents and historic material from the Royal Canadian Mounted Police. This brief history of crime prevention efforts in Canada shows a clear trajectory from the mid-1980s onward, towards support for more comprehensive and integrated community-based crime prevention activities. The interventions are increasingly aimed at community safety, health, and well-being while involving the police, other service providers, as well as community members in the process.</span></p>

This article describes the Spanish for Specific Purposes Certificate (SSPC) program at the University of Alabama at Birmingham (UAB), the first undergraduate certificate at the University, which was established in 2007. The SSPC caters to the professional needs of both traditional, degree-seeking students and non-traditional local professionals. The SSPC coexists with the long-established major and minor programs in Spanish in the Department of Foreign Languages and Literatures. The goal of the SSPC is to fulfill the needs of its dynamic, millennial students and of the increasingly diversified community. ; To cite the digital version, add its Reference URL (found by following the link in the header above the digital file). ; SPANISH FOR SPECIFIC PURPOSES CERTIFICATE (SSPC) PROGRAM Scholarship and Teaching on Languages for Specific Purposes (2013) 62 The Spanish for Specific Purposes Certificate (SSPC) Program: Meeting the Professional Needs of Students and Community Lourdes Sánchez-López University of Alabama at Birmingham Abstract: This article describes the Spanish for Specific Purposes Certificate (SSPC) program at the University of Alabama at Birmingham (UAB), the first undergraduate certificate at the University, which was established in 2007. The SSPC caters to the professional needs of both traditional, degree-seeking students and non-traditional local professionals. The SSPC coexists with the long-established major and minor programs in Spanish in the Department of Foreign Languages and Literatures. The goal of the SSPC is to fulfill the needs of its dynamic, millennial students and of the increasingly diversified community. Keywords: Business Spanish, certificate programs, languages for specific purposes (LSP), medical Spanish, Spanish for occupational purposes, Spanish for specific purposes (SSP), translation and interpretation, University of Alabama at Birmingham (UAB) Introduction Society is changing rapidly and drastically. In a world that is no longer round but flat (Friedman, 2005), students prepare for a globalized job market that is open to anyone in the world. This means that the jobs that once were available to only a few, now are available to millions. And, often times, the decisive factor for an employer is the multilinguistic and multicultural qualifications of applicants. Recent studies and their data suggest a pressing need to revise foreign language curricula in the United States to better meet the needs of students and society ("Foreign Languages and Higher Education," 2007; "Report to the Teagle Foundation," 2009). Many university programs in the US are responding to these needs by adapting existing language programs or developing new ones (Doyle, 2010; Jorge, 2010; Sánchez-López, 2010). Two decades ago Grosse and Voght (1990) reported the results of the first extensive survey conducted in 1988 in the US regarding the status of languages for specific purposes (LSP) nationally. Linking their study to a report from the President's Commission on Foreign Languages and International Studies (1980), Grosse and Voght reported that LSP courses had gained a place in the higher education curriculum since the 1980s in the US. Their study suggested a decline of foreign language skills in the US and a need of language courses specific for the professions, and their survey results indicated that over 60% of language departments offered some type of LSP courses. However, these data also suggested that LSP still had a minor role in the foreign language curriculum overall. In a recent survey study by Long and Uscinski (2012) and following the model of Grosse and Voght, the authors report that the current "presence of LSP courses in colleges and universities across the United States has remained about the same over the past 30 years." (p. 175). There is no significant difference in the number of institutions that offer LSP courses. However, Long and Uscinkscy's timely study sheds new light on the type of LSP programs (e.g., majors, minors, certificates or graduate programs) that are offered SPANISH FOR SPECIFIC PURPOSES CERTIFICATE (SSPC) PROGRAM Scholarship and Teaching on Languages for Specific Purposes (2013) 63 nationally. The results of their study suggest that 27% of the respondents offer some type of LSP program, most of them at 4-year universities. The authors conclude that LSP has steadily and quietly settled in as another curricular option, beside literature, cultural studies, and linguistics, in institutions where students demand it, thus providing the students who are motivated to enter these fields with valuable applied skills in both language and cultural understanding. We predict a continued steady presence of LSP in university curricula for years to come. (Long & Uscinski, p. 188) Two decades ago Grosse and Voght (1990) optimistically predicted growth of LSP in the US that, according to Long and Uscinkscy (2012), has not materialized yet. However, according to both of these studies, the status of LSP in the US is strong and has become slowly more visible with time, with dozens of new LSP programs that cater to new societal needs (for a list of some of these programs see Sánchez-López, 2010). One of these new programs is the Spanish for Specific Purposes Certificate (SSPC) program at the University of Alabama at Birmingham (UAB), which was established in 2007 and was the first undergraduate certificate at the University. The SSPC caters to the professional needs of both traditional, degree-seeking students and non-traditional local professionals. The SSPC coexists with the long-established major and minor programs in Spanish in the Department of Foreign Languages and Literatures (DFLL), and it attempts to fulfill the needs of its dynamic, millennial students and of the increasingly complex community. Background The University of Alabama at Birmingham is a medium-sized (about 18,000 undergraduate and graduate students) public university in Birmingham, Alabama. Birmingham is a metropolitan city with a rapidly growing Hispanic population over the last three decades. Just recently, the state's Hispanic population grew from 1.7% in 2000 to almost 4% in 2010, a nearly 145% increase (US Census Bureau, 2010). Because of this, hospitals, clinics, police and fire departments, government offices and local businesses have seen the increasing need to be able to communicate with Hispanic patients, customers and clients in Spanish. However, this rapid and steady growth has recently and abruptly come to a halt due to a newly passed state immigration law. In June 2011, the state of Alabama Government passed the Beason-Hammon Alabama Taxpayer and Citizen Protection Act, commonly known as H.B. 56 (State of Alabama, 2011). This is one of the strictest immigration laws in the country, which has led to a general state of fear among undocumented individuals. It has already impacted demographics of the state with a significant decrease on the growth of Hispanics in the state, including children (Center for American Progress, 2011; Novak, 2012; Southern Poverty Law Center, 2011). UAB was established in 1945 originally as the Medical Center of Alabama. The academic side of campus was later established in 1969, branching off from the University of Alabama, Tuscaloosa. For decades both the medical and the academic sides functioned as two almost independent units, with very little interaction between them. Today, although most faculty, students and staff still refer to the west or the east side of campus SPANISH FOR SPECIFIC PURPOSES CERTIFICATE (SSPC) PROGRAM Scholarship and Teaching on Languages for Specific Purposes (2013) 64 (or the medical and the academic side of campus), institutional efforts attempt to portray both sides of the University as one unit, with a synergetic relationship, interdependent, with everyone on board moving in the same direction. Health-care and diversity are two of the best-known and most marketed landmarks of the University. The UAB vision is: "A world-renowned research university and medical center—a first choice for education and healthcare" (UAB Vision, 2012). In addition, The Princeton Review has ranked UAB as the 5th most diverse campus nationally in 2011 (The Princeton Review, 2013). Many undergraduate students choose UAB because they would like to pursue a career in a health-related field. Pre-medicine is a popular track among UAB undergraduate students with an annual average of 44% of entering students who declare a pre-medicine track (UAB Office of Planning and Analysis, 2012). The UAB Department of Foreign Languages and Literatures (DFLL) was established in the late 1960s as most languages departments were at the time, with a focus on language, literature and culture. UAB had a language requirement for the core curriculum up to the late 1990s, when it was eliminated. Since then, there is no language requirement at UAB. In the early 2000s, the DFLL combined their two majors in Spanish and French into a major in Foreign Languages (with Spanish and French tracks), largely due to a state requirement for viability. In addition, the DFLL also offers minors in Arabic, Chinese, French, German, Italian, Japanese and Spanish. A large percentage of students in the major are double majors in Spanish or French and another disciple (biology, chemistry, criminal justice, international studies, pre-medicine, pre-nursing coupled with Spanish are some of the most common double majors). With an eye toward the long-term needs of the department in 2001 the UAB, DFLL hired me as the first applied linguist for a dual purpose. I was charged with developing linguistics courses at all levels and with developing and teaching certain Spanish for Specific Purposes (SSP) courses, such as medical, business, professional Spanish and translation and interpretation. All of these courses (linguistics and SSP) were never intended to replace the existing literature and culture courses, but rather, to expand the repertoire of offerings to cater to a larger pool of students and professional interests. The SSP courses were well received and offered on demand with regularity. After a few years, additional instructors were asked to teach these courses as well, becoming specialists in the different areas, such as business, health and translation and interpretation. However, the vast majority of students enrolled in the SSP courses were regular UAB students (either majors or minors, or students who took one or two of these courses as electives). The Department received frequent inquiries from individuals in the community and local businesses wishing to learn occupational Spanish, but, unfortunately, the University admission system did not make it easy for them to enroll as non-degree seeking students. Faculty also received almost daily requests from the medical side of campus, from other hospitals and clinics, from government agencies, from court services, and from different local businesses asking for translation and interpretation assistance. Faculty and/or students would help depending on the situation. As these challenges increased over the years, the DFLL decided to explore other options to better meet the needs of the community and the local professionals; and at the same time to reward the regular students who were successfully completing many or all of the SSP courses, but were not receiving any particular degree or recognition in SSP. At such point, offering a certificate program SPANISH FOR SPECIFIC PURPOSES CERTIFICATE (SSPC) PROGRAM Scholarship and Teaching on Languages for Specific Purposes (2013) 65 in SSP was an interesting and promising idea, which materialized in the fall semester 2007. A Journey to the Spanish for Specific Purposes Certificate: Program Design: Approval and Description Due to the success and high demand of the SSP courses offered in the UAB DFLL and to the increasing requests for assistance with translation and interpretation to cater to the Hispanic community, in 2005 I was asked by my chairperson, Sheri Spaine Long, who sought to respond to societal trends, to investigate models of certificate programs worldwide and to explore if a certificate program in SSP would meet the specific needs of the DFLL, the UAB undergraduate population and those of the community. Over the course of several months, I investigated models of certificate programs and other types of languages for specific purposes programs nationally and internationally. Based on a careful assessment of the information gathered, the chairperson and I decided that a certificate program was an optimal option for UAB and for the Birmingham community. Then, the second and most detailed stage of the process started: the design of the program and the development of a program proposal. I was asked to design a program that utilized the resources of the DFLL and the courses that were already offered, at least at the outset. I met with a variety of institutional constituents (Office of Admissions, Office of Undergraduate Affairs, and Office of Undergraduate Policies and Procedures) at different stages during the design of the program proposal. These constituents gave me valuable advice on how to craft the program and what the prerequisites should be. Over the course of the following year, the SSPC proposal was approved at each stage by the DFLL, the School of Arts and Humanities Curriculum and Educational Policies Committee, the University Office of Undergraduate Policies and Procedures, and, finally, by the Board of Trustees of the University of Alabama System in May 2007. The SSPC was the first undergraduate certificate at UAB, and it was first implemented in the Fall 2007. It was lauded as a model program to meet societal needs and consolidate and expand language enrollment. The SSPC program was designed for traditional as well as non-traditional students. The main objective of this program was, and still is, not only to fulfill UAB students' academic needs for their future, but also to create connections with local professionals. Because of the steady growth of the Hispanic population in the nation, with almost 17% percent of the population (US Census Bureau, 2012), each day more and more pro-fessionals, such as teachers, medical care professionals, business people, law enforcement officers and others, have the need to communicate with the Hispanic community. The courses are content, vocabulary and culture-based. Students learn the vocabulary, language and cultural background that they use in their professional field through extensive practice in the classroom and also out of class through service-learning opportunities. Publication and promotion of a new program is paramount for its success. An easy to navigate and informative website is critical for the SSPC (http://www.uab.edu/languages/ssp). The website houses the necessary documents that offer information to prospective students and local professionals, and a detailed description of the application process can also be found there. Once the website and all SPANISH FOR SPECIFIC PURPOSES CERTIFICATE (SSPC) PROGRAM Scholarship and Teaching on Languages for Specific Purposes (2013) 66 documentation (e.g., program application form, student manual, checklist, and flier) were created, the program was ready for promotion and student recruitment. Promotion and recruitment efforts included regular information sessions (2–3 per semester) open to all students and the general public; briefings at academic advisors general meetings; presentations at specific business, health and international studies classes; and announcements in local newspapers, magazines and UAB's website and newspapers. The SSPC program requires completion of a minimum of six classes (18 credits) in SSP, of which at least 12 credits must be at the advanced level. Students may choose classes within the professional track of their interest (e.g., health care, business or translation and interpretation), but they are required to take a phonetics and phonology course and a foreign language service-learning course for the completion of the SSPC requirements. The foreign language service-learning course must be taken towards the end of the program to ensure that students have the desired occupational language skills to function well working with a community partner.1 Students must receive an A or B grade in all courses and maintain a minimum of 2.8 GPA in Spanish to maintain a "good standing" status. They can retake courses for a higher grade if necessary. The final program requirement is to pass an oral interview at the level of intermediate-mid or above, according to the ACTFL speaking guidelines.2 There is a program application process that is open all year. Regular UAB students must submit an electronic application. Local professionals must first be admitted as non-degree seeking students at UAB before they can apply for the SSPC.3 The SSPC program director reviews applications and sends acceptance or rejection letters. Then, she communicates with the UAB Director of Academic Records who updates the students' records and transcripts. SSPC candidates are asked to meet with the SSPC advisor at least once a year for an advising session, although many students choose to meet more frequently. Outcomes, Program Assessment and Outgrowth The SSPC has become a popular program in the Department of Foreign Languages and Literatures. In its five years of existence, the program has enrolled 86 students, of which 27 have already successfully graduated from the program. The program offers three tracks: health care, business, translation and interpretation. Each track offers two courses, one at the intermediate and one at the advanced levels. Not surprisingly, due to the specific context at UAB and in the Birmingham area, the most popular and highest enrolled courses have usually been the Spanish for health professional classes, which are offered every semester (three times a year). The rest of the classes are offered once or twice a year, depending on demand and instructor availability. Because some of these courses are not offered every semester, it is very important that SSPC candidates meet regularly with the SSPC advisor to ensure that they graduate in a timely manner. One of the main and most visible successes of the SSPC are the collaborations that have been established with other units on campus, such as the Schools of Business, Dentistry, Health Professions, Nursing and Medicine. The advanced Spanish for Health Professionals course is offered cross-listed with the School of Nursing courses, creating a unique and enriching learning environment for all students, who share the same classroom. The SSPC faculty design and teach courses for students in the Schools of SPANISH FOR SPECIFIC PURPOSES CERTIFICATE (SSPC) PROGRAM Scholarship and Teaching on Languages for Specific Purposes (2013) 67 Dentistry and Medicine with regularity. Recently, a former Spanish major from the DFLL and a current medicine student, partnered with the DFLL and the SSPC to organize a short Spanish course for medical students. The course was designed and taught by an SSPC faculty and offered during the winter break between sessions in the School of Medicine (Davidson & Long, 2012). Furthermore, weekly Spanish conversation tables are offered by SSPC faculty, which are open to any student on campus with an interest in health related professions. In addition, the Graduate Student Associations of the Schools of Medicine and Dentistry have separately organized weekly Spanish conversation tables led by SSPC faculty and students. All of these efforts clearly indicate the high level of interest to learn Spanish from the part of the students in health-related professions, who are doing whatever they can to include some level of medical Spanish study in their busy academic schedules. Another success of the SSPC is the quality of student research, which is linked to the professional interest of the student within a local context. Two illustrative examples, from the inception of the program to the most recent are "Legalese and Spanish: The Hispanic Immigrant Experience with the Legal System in Birmingham, Alabama" (Hall, 2007) and "H.B. 56 and Its Impact in the State of Alabama" (Novak, 2012). In the former, SSPC and Spanish Honor's student Brittlyn Hall conducted a survey study among law firms in Birmingham to investigate the level of legal support offered to the Hispanic population and the specific Spanish needs of these firms. In the most recent, SSPC graduate and current MBA student in the School of Business investigated the economic impact of the new State immigration law known as H.B. 56 mentioned earlier (Novak, 2012). Both studies linked the students' professional interest to their community. The studies taught them not only valuable information about their professions and future careers, but also gave them firsthand experience about how their professions interact with their community and the synergistic relationships that are born from such interactions. An integral part of the long-term success of a new program is periodic program evaluations to assist in implementing necessary modifications. At the end of the program students are asked to complete an SSPC Exit Survey, in which they provide useful feedback about the program. This is mainly a demographic and a student satisfaction survey (see survey in the Appendix) used to get to know our students, their needs and their expectations better and to make adjustments as necessary. One important modification that has already been implemented in light of the students' feedback is an additional course on translation and interpretation at the intermediate level (the original certificate only offered advanced translation and interpretation). This new course was necessary as a stepping-stone to the advanced course, which was regarded as too challenging by many students. Another important addition to the program occurred in 2010. The SSPC and the Department of Art and Art History partnered to have a student competition to design a logo for the SSPC. As a class requirement, all students in an advanced graphic design class were asked to design a logo. This was a unique and incredible experience for students, since not only was this their first real assignment, but they also were competing for the first time for a real client. There were 27 entries. Graphic design students met with the SSPC Director and explained their logo, motivations and meanings. After that, the SSPC Director asked all faculty in the Department of Foreign Languages and Literatures to vote on their first three choices. The logo with the most votes was selected as the SSPC official logo (see logo at http://www.uab.edu/languages/ssp).4 SPANISH FOR SPECIFIC PURPOSES CERTIFICATE (SSPC) PROGRAM Scholarship and Teaching on Languages for Specific Purposes (2013) 68 In an effort to strengthen the business Spanish track of the SSPC, in 2010, the interim chairperson of the Department of Foreign Languages and Literatures John K. Moore and the SSPC Director met with administrators in the School of Business to discuss ways in which to collaborate. After several meetings, it was clear that there was a need and an interest for Spanish (and Chinese) in the business world. However, the business curriculum at UAB is rather inflexible due to their accreditation limitations. Because business students at UAB are unable to incorporate the SSPC program into their regular curriculum, the Department of Foreign Languages and Literatures offered to design a new and shorter 12-credit program catered to business majors: a new minor in Spanish for Business. The new minor employs courses already existing in the Department of Foreign Languages and Literatures: Spanish for the Professions, Business Spanish and any other two intermediate or advance Spanish courses. The proposal was approved by the University in April 2011 and was first implemented in the fall of 2012 (for an overview of the program, visit: http://www.uab.edu/languages/images/pdfs/news/Minor_Spanish_for_Business.pdf). As this new program is in its first year, it is still premature to make an accurate evaluation. However, due to the overall success of the SSPC and to the growing globalized economies and markets, we predict a successful prospect for this new program. We look forward to report related findings in the near future. Conclusions and Future Directions As the results of surveys by Grosse and Voght (1990) and recently by Long and Uscinski (2012) have demonstrated, LSP courses and programs in the United States are no longer peripheral within the educational curriculum in higher education. They have become highly demanded by a dynamic student population that is in charge of their own learning and wish to be well prepared for an extremely competitive future in a globalized world. This article has described the recently established Spanish for Specific Purposes Certificate program at the University of Alabama at Birmingham within a local context. This program caters to traditional and non-traditional students who share educational goals and classroom experiences. Because it is a highly practical and applicable program in real life, and because it is available to all students and local professionals, the SSPC has become one of the fastest growing programs at UAB with almost 30 graduates in its short existence. Most importantly, the program has created strong and synergistic connections and collaborations with local companies (e.g., hospitals, clinics, charity organizations, banks, libraries, law firms, government offices, schools and early learning centers) through the foreign language service-learning course required for the SSPC. In addition, the SSPC has established collaborations with other units on campus, such as the Schools of Business, Dentistry, Health-Professions, Nursing and Medicine. Furthermore, SSPC students produce high quality research linking their professional interest to their communities and exploring its synergetic relationships. SSPC graduates move on to a variety of professional fields in health, business and translation and interpretation services, or to graduate programs in related fields in which their knowledge of occupational Spanish is (or will be) useful and beneficial to them, their companies and their community. SPANISH FOR SPECIFIC PURPOSES CERTIFICATE (SSPC) PROGRAM Scholarship and Teaching on Languages for Specific Purposes (2013) 69 One significant outgrowth of the SSPC is the new minor for Business Spanish established in fall 2012 utilizing SSPC resources. This new program seals collaborative efforts between the Department of Foreign Languages and Literatures and the School of Business and aims to cater primarily to Business students, but is also open to any student with an interest in pursuing an international career. As mentioned earlier, an integral part of a successful program is periodic program assessment. The SSPC Exit Survey taken by graduating students gives the SSPC director and faculty regular opportunities to reflect upon the progress of the program, and thus, to make revisions where necessary. In addition to this informal form of student satisfaction evaluation, it is important to conduct some type of performance assessment to investigate the impact that the SSPC classes have on students' Spanish performance. This performance program assessment has been projected to take place within the next academic year and we look forward to new findings. Acknowledgments I would like to sincerely thank former UAB DFLL chairperson Sheri Spaine Long for her full and constant support in the creation, development and implementation of the SSPC and for her always brilliant ideas, as well as for her input on earlier drafts of this paper; to former UAB DFLL Interim chairperson John K. Moore for his full support in the continuation of the SSPC and his critical role in the conceptualization and establishment of the new minor for Business Spanish; to SSPC faculty María Jesús Centeno, Krista Chambless, Brock Cochran, Belita Faki and Malinda O'Leary for their extraordinary work teaching the SSPC courses—the program would not be the same without these remarkable instructors; to all SSPC students who are our source of inspiration every day; and finally, I am grateful to the reviewers of earlier drafts of this paper for their accurate feedback. Notes 1For a detailed description and a sample syllabus of the Foreign Language Service-Learning course required for the SSPC, see Sánchez-López (2013; forthcoming). 2American Council for the Teaching of Foreign Languages proficiency guidelines can be found at http://www.actfl.org/files/public/Guidelinesspeak.pdf. 3Non-degree seeking students must have a minimum of 12 credit hours of successful college level work (grade C or above in all courses), with the following distribution (minimum): at least 6 credit hours in Area 1 (English Composition), at least 3 credit hours in Area 2 (Arts and Humanities), and at least 3 credit hours in Area 4 (Social Sciences). 4The artist of the SSPC logo is UAB's graphic design student Alan Heiman. The faculty member of the graphic design class that participated in this project is Professor Douglas B. Barrett. References American Council for the Teaching of Foreign Languages Proficiency Guidelines (1999). Retrieved from http://www.actfl.org/files/public/Guidelinesspeak.pdf SPANISH FOR SPECIFIC PURPOSES CERTIFICATE (SSPC) PROGRAM Scholarship and Teaching on Languages for Specific Purposes (2013) 70 Center for American Progress (2011). Retrieved from http://www.americanprogress.org/ Davidson, L., & Long, S. S. (2012). Medical Spanish for US medical students: A pilot case study. Dimension, 1–13. Retrieved from http://scolt.webnode.com/ Doyle, M. S. (2010). A responsive, integrative Spanish curriculum at UNC Charlotte. Hispania, 93(1), 80–84. Foreign languages and higher education: New structures for a changed world. (2007) MLA ad hoc committee on foreign languages. Profession published by the Modern Language Association, 2007 (May). Retrieved from http://www.mla.org/flreport Friedman, T. (2005). The world is flat: A brief history of the 21st century. New York: Farrar, Strauss & Giroux. Grosse, C., & Voght, G. (1990). Foreign language for business and the professions at US colleges and universities. The Modern Language Journal, 74, 36–47. Hall, B. (2007). Legalese and Spanish: The Hispanic immigrant experience with the legal system in Birmingham, Alabama. Unpublished paper. Jorge, E. (2010). Where's the community? Hispania, 93(1), 135–138. Long, M., & Uscinski, I. (2012). Evolution of languages for specific purposes programs in the United States: 1990–2011 [Special Issue]. The Modern Language Journal, 96, 173–189. Novak, J. (2012). H.B. 56 and its impact in the state of Alabama. Unpublished paper. President's Commission on Foreign Language and International Studies (1980). Strength through wisdom: A critique of US capability. The Modern Language Journal, 64, 9–57. Report to the Teagle Foundation on the Undergraduate Major in Language and Literature. (2009). MLA ad hoc committee on foreign languages. Profession published by the Modern Language Association, 2009 (February). Retrieved from http://www.mla.org/pdf/2008_mla_whitepaper.pdf Sánchez-López, L. (2010). El español para fines específicos: La proliferación de programas creados para satisfacer las necesidades del siglo XXI. Hispania, 93(1), 85–89. Sánchez-López, L. (Forthcoming 2013). Service learning course design for Languages for Specific Purposes programs [Special Issue]. Hispania, 96(2). Southern Poverty Law Center (2011). Retrieved from http://www.splcenter.org/ State of Alabama (2011). Retrieved from http://www.ago.state.al.us/Page-Immigration The Princeton Review (2013). Retrieved from http://www.princetonreview.com/TheUniversityofAlabamaatBirmingham UAB Minor in Business Spanish. (2012). Retrieved from http://www.uab.edu/languages/images/pdfs/news/Minor_Spanish_for_Business.pdf UAB Office of Planning and Analysis. (2012). Retrieved from http://www.uab.edu/opa/ UAB Spanish for Specific Purposes program. (2012). Retrieved from http://www.uab.edu/languages/ssp United States Census Bureau. (2010). Retrieved from http://2010.census.gov/2010census/data/ United Stated Census Bureau. (2012). Retrieved from http://quickfacts.census.gov/qfd/states/00000.html UAB Vision. (2012). Retrieved from http://www.uab.edu/home/about University of Alabama at Birmingham (2013). Retrieved from http://www.uab.edu/ SPANISH FOR SPECIFIC PURPOSES CERTIFICATE (SSPC) PROGRAM Scholarship and Teaching on Languages for Specific Purposes (2013) 71 APPENDIX The University of Alabama at Birmingham College of Arts and Sciences Department of Foreign Languages and Literatures Spanish for Specific Purposes Certificate (SSPC) Exit Survey Note: This survey is anonymous. Please, be as honest as possible when completing it. Thank you for providing us with valuable information to get to know our students and to improve our SSPC program. I. Personal Information (circle one) 1. Gender: Male Female 2. Age: 18–20 20–23 24–26 27–30 More than 31 3. Regular UAB Student Non-regular UAB student (local professional) 4. Work: Full-time job Part-time job Unemployed 5. Work place: ______________________________; Position: __________________ 5. Race: African American Caucasian Hispanic Indian Asian Other 6. Major/s: ____________________________ Minor/s: ________________ 7. Previous Higher Education Degrees: _____________________________________ 8. Your first language/s is/are:____________________________________________ SSPC related 1. How long did it take you to complete the SSPC program? ____________________ 2. In which of the three tracks did you specialize (health, business, translation & interpretation)?: ________________________________________________________ 3. Please explain why you pursued the SSPC: __________________________________________________________________________________________________________________________________________________ 4. Did the SSPC fulfill your expectations? Yes No Please explain why? __________________________________________________________________________________________________________________________________________________ SPANISH FOR SPECIFIC PURPOSES CERTIFICATE (SSPC) PROGRAM Scholarship and Teaching on Languages for Specific Purposes (2013) 72 5. Did the SSPC classes fulfill your expectations in general? Yes No Please explain why? __________________________________________________________________________________________________________________________________________________ 6. What did you like the most about the program? __________________________________________________________________________________________________________________________________________________ __________________________________________________________________________________________________________________________________________________ 7. What did you like the least about the program? __________________________________________________________________________________________________________________________________________________ __________________________________________________________________________________________________________________________________________________ 8. Please give us your suggestions on how to improve the SSPC program: __________________________________________________________________________________________________________________________________________________ __________________________________________________________________________________________________________________________________________________ 9. How will the SSPC impact your current or future career? __________________________________________________________________________________________________________________________________________________ __________________________________________________________________________________________________________________________________________________ 10. Would you recommend the SSPC to your friends or colleagues? Yes No 11. Finally, do you give your permission to use the information that you provided above anonymously for statistical and research purposes? Yes No Note: If you have further comments, please use the back of this form. GRACIAS.

La clave geopolítica número uno se llama recursos naturales.Eje central es la existencia de yacimientos petrolíferos y la posibilidad tecnológica, inexistente en los 80, de explotarlos de manera rentable. Este eje central tiene en su vértice otro elemento ausente en 1982, un Brasil poseedor de uno de los mantos petrolíferos más grandes mundo y que lo pone en una posición muy expectante en el mercado mundial de los hidrocarburos, así como también, aunque en menor medida por ahora, la positiva impresión que han dejado las prospecciones costa afuera de Uruguay, que están ejecutando empresas británicas. Un eje secundario, pero no menor, en lo relacionado con la relevancia de los recursos naturales, es la riqueza ictiológica de la zona adyacente la cual, poco a poco, se ha ido situando en un lugar preponderante en la vida económica de los habitantes de las islas e interesando a empresas de distintos países a participar en tan floreciente negocio (1).En efecto, el revival del interés argentino por las islas se produce en 2010 de forma coetánea a las primeras confirmaciones de existencias de petróleo susceptibles de ser explotadas en gran escala, y que empezaron a cambiar las apreciaciones sobre el valor comercial de las islas. El proceso se inicia en 1993 con el interés de Shell y varias otras petroleras tras conocerse los primeros estudios geológicos del British Geological Survey, que advertían sobre las posibilidades de que 200.000 km2 alrededor de las islas contuviesen petróleo. En 1996 surgen nuevas evidencias y el gobierno británico procede a licitar 19 áreas, otorgando licencias de exploración off shore a Shell, Amerada Hess, Rockhopper Exploration, Lasmo, Falklands Oil & Gas, International Petroleum Corporation y Desire Petroleum, entre otras. Varias de ellas se crearon ex profeso para estas exploraciones, pero no todas tuvieron éxito y fueron retirándose producto de los elevados costos.Sin embargo, desde 2008, gracias a nuevos estudios se visualizó la posibilidad teórica, de obtener 60 billones de barriles off shore, lo que significaba existencias potenciales superiores a las reservas que el Reino Unido tiene en el Mar del Norte. Ahí se desató un renovado interés que alcanza un peak en febrero de 2010 cuando Londres autoriza a Desire, Falkland Oil y Rockhopper que realicen más prospecciones centrándose en la costa norte de las islas, el sector más promisorio. Tan solo un año más tarde, en septiembre de 2011, Rockhopper Exploration, una de las que más había invertido en las etapas previas, anunció que en las cuatro áreas adjudicadas, al norte de las islas, habría existencias superiores a los 400 mil millones de barriles, o sea 15% de las disponibilidades británicas en el Mar del Norte. Confirmó los rumores que la explotación comenzará a más tardar en 2016, con cerca de 12 mil millones de barriles por día, y que alcanzará una cota de 120 mil barriles por día en 2018 (2).Los pronósticos más favorables señalan que las islas podrían ubicarse entre los grandes exportadores del oro negro del mundo y que las reservas superarían en un 300% a las de la Argentina. Los kelpers pasarían a ser una de las poblaciones más ricas del planeta.En la actualidad los 3.145 isleños disfrutan ya de US$ 35 mil de ingreso per capita que los ubica en cuarto lugar en el mundo (únicamente por debajo de Qatar, Liechtenstein y Luxemburgo), pese a que se explican solo por dos actividades comerciales que, si bien no son las principales (la ganadería ovina sigue siendo la más extendida con unas 500.000 cabezas de ganado ovino), son las que están generando mayores réditos: las licencias de pesca y el turismo, a través del recale de cruceros. Según datos del gobierno de las islas compilados en el "Economic Briefing & Forecast for the Falklands", entre 2009 y 2010, visitaron las islas 62.500 personas. Puesto de otro modo, desde el 2009 a la fecha ha habido un incremento del 200% de turistas (3).En tanto, el negocio de la pesca es inmensamente beneficioso para los isleños. Únicamente por concepto de licencias entregadas a terceros países por 30 y hasta 40 años, el fisco en Port Stanley recauda sobre US$ 70 millones. Los principales interesados en adquirir, aumentar e ir renovando estas licencias son los españoles, los taiwaneses y surcoreanos. Solamente de España hay 116 navíos con derechos. Si a esto se le suman beneficios adicionales a partir de las capturas (otros impuestos, participación en la comercialización, servicios y otros) la recaudación se eleva a cerca de los US$ 1.600 millones (un octavo de los cuales se destina a financiar el ítem Defensa). La tendencia es tan positiva que las previsiones para el presente indican que el conjunto de beneficios a partir de la pesca rozará los US$ 2 mil millones. En el mercado internacional, por ejemplo, cada vez son más apreciados el illex y el coligo, dos variedades de calamar por el que en Europa se llega a pagar hasta seis euros por kilo, sus capturas, solo hasta 1992, eran 10 veces mayores a las realizadas en la Zona Económica Exclusiva de Argentina (4). A modo comparativo, en 1985, es decir poco después de la guerra, esta cantidad apenas se empinaba por sobre los US$ 8 millones. Nuevamente, a modo de comparación, la pesca en Argentina alcanza 900 mil toneladas, en las islas poco más de 200 mil toneladas, con una tendencia al alza notoriamente superior. En definitiva, el potencial ictiológico en los 320 kms en torno a las islas es enorme, tanto en cantidad como en variedad de recursos.Sin embargo, es la explotación del petróleo la que está aumentando la importancia geopolítica de las islas, estimándose que hacia el 2016 ese será por lejos el foco central de la disputa. La tendencia al escalamiento se observa al ver la evolución cualitativa de esta variable, que se detalla en Anexo, que alcanza una primera cota máxima a inicios de 2010 cuando la empresa Argos Resources hizo importantes anuncios y una segunda a principios de 2011, cuando se instalan dos plataformas petroleras, la Ocean Guardian y Leiv Eriksson, ambas de la Falkland Oil que, por la proximidad de sus operaciones con la costa argentina, causan el mayor escozor en la Casa Rosada y que desemboca en la dura reacción de canciller Héctor Timmerman. El alto funcionario de la administración cristinista indica que su país ha intentado disuadir "de forma pacífica" la ejecución de estas actividades en plataformas, agregando la posibilidad de "otra forma de interferencia", con lo que coquetea por primera vez con el eventual uso del instrumento armado. Timmerman también insinuó que bancos y sociedades de accionistas estarían actuando en complicidad, cuando no directamente "de mala fe", y que sufrirían consecuencias (5).Los blancos hacia donde apuntan los dardos argentinos son los siguientes: a) Desire Petroleum plc. Empresa de gas y petróleo fundada en 1996 por antiguos ejecutivos de la Royal Dutch. En ese año comenzó sus tareas de prospección al participar como subcontratista de Rockhopper y FOGL. En tal condición fue la primera en comprobar existencias de gas y petróleo. Posteriormente se adjudicó derechos en la cuenca del norte de las islas, tanto en joint venture con la australiana Arcadia Energy como propios. Y más tarde se adjudicó otras en el sur, donde opera junto a Rockhopper. Se encuentra enlistada en la London Stock Exchanges. Ahí sus acciones se triplicaron entre septiembre de 2011 y marzo de 2012, justo en el período en que confirmó el monto de las existencias, viabilidad comercial y técnica para su extracción. En prácticamente todos sus proyectos se encuentra asociado con el banco Barclays, el que además oficia como colocador de deuda argentina en el exterior. Ha hecho estimaciones del orden de 3,5 mil millones de barriles como existencias totales en su sector (6).b) Falkland Oil & Gas Limited (7): empresa de gas y petróleo fundada en 2004. Opera derechos adjudicados en la zona sur y este de las islas. Su plataforma principal es la Leiv Eriksson. Su partner principal es la australiana BHP Billiton, empresa que posee, además, yacimientos de variados minerales en el norte argentino y a lo largo de la frontera con Chile. En un estudio efectuado en 2010, FOGL estimó las reservas en sus áreas licitadas en 8 billones de barriles y en 60 billones la totalidad de reservas off shore en las islas. Información de prensa indica que la Falkland Oil Gas es la empresa que habría presentado los primeros síntomas de sensibilidad ante las advertencias de la administración cristinista y habría puesto a la venta algunos de sus derechos (8).c) Rockhopper Exploration (9): empresa de gas y petróleo fundada en 2004. Se adjudicó cuatro derechos de exploración y explotación principalmente en la parte más septentrional de las islas (PLO 32, PL033, PLO23, PLO24) aunque también participa como socio minoritario de Desire en dos concesiones en la zona sur (PL03 y PL04). Ambas comparten en la zona norte una misma plataforma de perforación, la Ocean Guardian llevada a las islas en febrero de 2010. Fue la primera en comprobar, en mayo de 2010, la existencia de grandes reservas de hidrocarburos en la parte norte de las islas, denominada Sea Lion. Su accionista principal es HSBC, el cual además elabora estudios geológicos en el Atlántico sur. Está enlistada en London Stock Exchanges.d) Borders & Southern Petroleum: empresa de gas y petróleo fundada en 2004. Se adjudicó cinco derechos de exploración y explotación en la parte meridional de las islas. Pese a ser la más reciente en estas tareas, ha comprobado la existencia de al menos 760 millones de barriles. Ha instalado varias plataformas, algunas con mayor proximidad con la costa argentina que las de las otras empresas. Su plataforma Darwin, a 140 kms de la costa de las Falkland, debía presentar sus evaluaciones finales a inicios de marzo de 2012, pero anunció "problemas técnicos" y la suspensión de tales entregas públicas hacia inicios de mayo del mismo año. Estimaciones de prensa señalan que las advertencias pudieron haber influido en la postergación. Igualmente es probable que busque matizar los últimos descubrimientos de su plataforma Stebbing, que inicialmente cifra su manto en 1.300 millones de barriles. Entre sus principales accionistas está la Minera Alumbrera poseedora de varios yacimientos de oro y plata en Argentina (10). e) Argos Resources Limited (11): es una empresa de gas y petróleo fundada en 1995, como subsidiaria de Argos Exploration, y conocida posteriormente como Argos Evergreen. A inicios de los 90 comenzó a participar en las primeras prospecciones en la cuenca del norte de las islas, asociada a Amerada Hess y a Lasmos. Se adjudicó en 1997 la licencia de producción PLO01 en esa zona de las islas. En 2010 fue severamente reprendida por el gobierno argentino por sus actividades de prospección (12).Un elemento adicional que debe ser tomado en cuenta en esta confluencia de variables geopolíticas es Brasil, cuyos intereses han ido aumentando sustancialmente en los últimos años. Sin ser un actor directamente involucrado en esta disputa británico- argentina, sí parece más sensible a los reclamos argentinos a juzgar por sus declaraciones. En este punto se observa una diferencia importante con lo ocurrido durante la "Guerra de los 73 Días", en que la administración de Joao B. Figueiredo, si bien apoyó retóricamente a los argentinos, optó por la distancia e incluso prestó apoyo a la Fuerza Aérea británica en dos casos de accidentes menores ocurridos en el transcurso de las acciones bélicas. Sin embargo, también ha sido revelado que Figueiredo advirtió a Washington que su posición cambiaría drásticamente si los británicos atacaban territorio continental argentino. En ese caso, Brasil se reservaba el derecho a intervenir (13).Es probable que ahora la estatal brasileña Petrobras no desee tener competencia de otras empresas en zonas relativamente cercanas, dado que avizora convertirse en una de las grandes petroleras a escala mundial en los próximos años. Tal suposición es coherente con las aspiraciones de presencia hegemónica de Brasil en el Atlántico sur. A tono con lo precedente deben tenerse presente dos asuntos nada triviales: uno, que Brasil siempre se ha mostrado receloso ante cualquier presencia no-regional en el Atlántico sur, y dos, relacionado con lo anterior, que flota en el aire cierto orgullo brasileño por sus logros en explotación off shore. Además, la variable brasileña irá adquiriendo o perdiendo peso a medida que se materialicen las prospecciones off shore en Uruguay, asignadas a empresas británicas lo que complejiza sustancialmente la situación descrita.En tanto, el tráfico marítimo y aéreo en torno a las islas pasará a ser una vía más utilizada que ahora cuando entren de lleno al mercado mundial de hidrocarburos. Asimismo, a medida que el tamaño de los buques no permita el uso del canal de Panamá, el tránsito por el Atlántico Sur debería aumentar. Es probable que surja un triángulo estratégico en el Cono Sur (Falkland-Malvinas, Tierra del Fuego y costas antárticas).Finalmente debe señalarse que tanto estudios argentinos como británicos coinciden en que el valor "geoeconómico" (como lo señala el propio Informe Rattenbach) es necesariamente mayor a lo que se ha supuesto hoy debido a que las islas son continuación de plataformas sudamericanas y/o africanas y debería contener silicio ferroso, diamantes, cobalto, níquel, cromo, manganeso. Por el lado argentino existen depósitos submarinos (frente a la provincia de Santa Cruz) de nódulos polimetálicos compuestos de magnesio y manganeso.La clave geopolítica número dos se denomina proyección antártica.El continente helado representa otro de los grandes intereses en juego, en el escalamiento del conflicto es su necesaria vinculación con la Antártica. Gran Bretaña (14) y Argentina (15) tienen pretensiones sobre el territorio antártico que se sobreponen casi totalmente entre sí y parcialmente con la de Chile (16).En la actualidad este traslape no representa una fuente de conflictividad. Sin embargo, los precedentes de tipo geopolítico que se establezcan en el Ártico, junto a la actitud general de los países respecto a la Antártica (no debe perderse de vista que el Tratado Antártico ha sido suscrito solo por 48 países, o sea faltan dos tercios aproximadamente) más las existencias de hidrocarburos que se vayan cuantificando y, last but not least, los efectos del cambio climático, no auguran una perspectiva amistosa ni menos un clima benigno para ir resolviendo los diferendos que plantean las pretensiones. Claramente, el ir situando piezas con antelación forma parte de las configuraciones geopolíticas que se avecinan. En este sentido, el Atlántico sur y la Antártica tendrán una gravitación con claras líneas de interdependencia de una con la otra.Rosendo Fraga explica que esta línea analítica, que visualiza la convergencia entre el actual conflicto en el Atlántico sur y las proyecciones antárticas futuras, está acorde a la estrategia desarrollada por la administración de Cristina Fernández, que apuntan a sudamericanizar el conflicto apoyándose decisivamente en Mercosur y Unasur (17), así como de forma más atenuada en los países ALBA. A su juicio, la política exterior argentina ha conseguido alinear a los países del Mercosur (miembros plenos y asociados) en una condena pública al Reino Unido y establecer con ellos un boicot a los buques que porten bandera de las Falklands. El supuesto basal de esta estrategia es que los países sudamericanos, y por extensión latinoamericanos, se alinearán con fuerza tras los reclamos de Buenos Aires tanto por una cuestión epidérmica anti- colonialista (de cuyas reminiscencias Londres difícilmente puede sustraerse) como por el sentido común de región. Subyace en el texto de Fraga que en esta clave radica una postura chilena necesariamente cautelosa. En tal sentido, es probable que Fraga no haya querido ahondar en su reflexión para no tener que admitir que, por las mismas razones de sobreposición de pretensiones mencionadas anteriormente, se trata más bien de una cautela con tendencia a crecer en el tiempo, por lo que la estrategia cristinista tendrá en Chile una excepción insoslayable. Hay un cierto sustrato histórico que emana de las reflexiones de Cañas Montalva, "la Antártica es el natural complemento de nuestras tierras fueguinas" (18).Finalmente, la clave geopolítica número tres es el control efectivo del archipiélago.Las capacidades militares británicas (en las islas) son holgadamente superiores a las argentinas, especialmente en el aspecto tecnológico. Se trata de potencialidades civiles y militares que se esparcen por todo el archipiélago de manera efectiva y regular. Nadie podría cuestionar que el ejercicio de soberanía sobre las islas es cumplido a cabalidad por los británicos.La fuerza disuasiva tiene un punto central, Mount Pleasant, una base moderna que alberga cuatro Eurofighter Typhoon, diez aeronaves-tanque más un avión Hércules de transporte. La base dispone en estos críticos momentos de 1.200 efectivos y se ha emplazado en diversos puntos del archipiélago un número indeterminado de baterías antiaéreas del tipo Rapier. La Armada Real ha dispuesto el despliegue a esa zona del moderno destructor Dauntless que alterna misiones con la fragata Montrose; además de un patrullero, un submarino y una nave de apoyo. En otro aspecto, Mount Pleasant dispone de equipamiento sofisticado que le permite monitorear, de manera satelital, una amplia extensión mucho más allá del territorio de archipiélago, compuesto por 340 islas, islotes y cayos.Quizás el único tema que plantea una vulnerabilidad es la escasa densidad poblacional. Hay preocupación por la falta de personas para poblar los 11.400 kilómetros cuadrados. Continuamente se observan anuncios de prensa para llenar vacantes en la prestación de servicios, por lo general ocupadas por sudamericanos o los santa-helénicos, y también en las áreas de salud y educación. Sin embargo, es difícil pensar que esta vulnerabilidad esté pasando inadvertida a los círculos de decisión política y militar de Londres.ConclusionesDe los antecedentes expuestos deriva que este conflicto seguirá escalando. El control de los recursos de que disponen las islas, especialmente el petróleo, constituye la principal variable de carácter geopolítico.La imposibilidad argentina de recurrir al instrumento militar (por la acción sinérgica de: falta de inversiones en el sector Defensa, una política exterior pacifista, ausencia de apoyo ciudadano a una nueva aventura militar y ausencia total del factor Goa,1961) implica que la escalada será básicamente político-diplomática.Las características épicas que Argentina busca darle a su demanda traerá consigo un previsible deterioro de la relación del Reino Unido con América Latina, y una tensión adicional en la relación de Estados Unidos con el resto del hemisferio. Más allá de las fragmentaciones que vive la región sudamericana, se aprecia una tendencia a la solidaridad con la postura argentina.Para Chile la agudización de este conflicto no puede ser indiferente por varias razones. Primero, por el impacto que la controversia genere al interior de UNASUR y, segundo, ya que podría repercutir en su condición de país antártico. No solo se abrirá un diferendo por la superposición de las pretensiones de los tres países, sino que podría impactar en el régimen jurídico mismo que rige para el continente helado. Un asunto adicional es la presencia de una comunidad de chilenos residentes en las islas. En cuanto al petróleo mismo, la eventual accesibilidad a las exportaciones de crudo extraído de las islas no podría ser indiferente para un país (Chile) con estrechez energética evidente. Tampoco el transporte del mismo hacia terceros mercados, que podría provocar un cambio cualitativo estratégico en el triángulo formado por las costas antárticas, las islas y el extremo sur de Chile. Referencias: (1) Como advertencia conceptual se señala que para referirse al problema en su conjunto se ha optado por las nociones neutras de "Atlántico sur" o "disputa británico-argentina", mientras que para referirse a alguna cuestión específica desde la perspectiva argentina se utiliza "Malvinas" y en el caso desde la óptica británica, "Falkland". Igualmente, dentro de lo posible se privilegia la expresión "isleños" por sobre la de "kelpers". (2) Información corporativa en http://www.rockhoppercorporation.co.uk(3) Información más detallada en sitio del gobierno isleño http://www.falkland.gov.fk (4) Más información sobre este punto en Wurfgaft, Romy, "La pesca, clave en el alto PIB per cápita de los habitantes de las Malvinas", El Mundo, s.p. (5) ARGENTINA amenaza a las empresas que buscan petróleo en las Malvinas, El Mundo, s.p. (6) El nombre de esta empresa recuerda la denominación del barco que descubrió las islas en 1592. Información corporativa en http://www.desireplc.co.uk (7) Información corporativa en http://www.fogl.com (8) PETROLERA británica vende licencia para buscar petróleo en las Malvinas La Nación, s.p. (9) Información corporativa, viz nota 13 (10) Información corporativa en http://www.bordersandsouthern.co.uk (11) Información corporativa en http://www.argosresources.com (12) Argos warned by Argentina to abstain from drilling in the Falklands or. Mercopress, s.p. (13) En el sitio http://www.zonamilitar.com.ar se encuentran materiales estadounidenses recientemente desclasificados que se refieren a este punto. (14) Meridianos 20° O y 60° O, el paralelo 80° S y el Polo Sur, comprendiendo 1.709.400 km2. (15) Meridianos 25° O y 74° O, el paralelo 60° S y el Polo Sur, comprendiendo 1.461.597 km2. (16) 27Meridianos 53° O y 90° O, el paralelo 60° S y el Polo Sur, comprendiendo 1.250.257.6 km2. (17) FRAGA, Rosendo, "Hay un rearme argentino?", Nueva Mayoría, s.p. Agrega que el gran tema de largo plazo en el Atlántico sur son los recursos naturales de la Antártida, aunque ésta esté internacionalizada y recuerda que este Tratado está firmado solo por 48 naciones y no lo han firmado más de dos tercios, incluidas potencias importantes.(18) Op. Cit. , p.193.Anexo Hitos relevantes1975. Gobierno británico envía sucesivas misiones de geólogos a las islas con la finalidad de hacer prospecciones. Una de las misiones es encabezada por el parlamentario e ingeniero de la Shell, Colin Phipps quien, años más tarde, pasó a ser asesor en materias de hidrocarburos de la premier Margaret Thatcher. Una de las misiones que insinuó la posibilidad real de existencias de yacimientos petrolíferos en las islas es la que se denominó Shackleton. El 4 de febrero de ese año se produce un incidente, cuando un navío argentino lanza un cañonazo de advertencia a otro navío británico, que formaba parte de estas misiones científicas. 1982. Tras el fin de la guerra, la empresa argentina YPF pierde los derechos monopólicos de suministro de energía y la empresa aérea LADE pierde también los derechos que poseía para volar el tramo Port Stanley- Comodoro Rivadavia (que ejercía también de forma monopólica desde 1971). 1986. Gobierno británico define unilateralmente una zona de exclusión marítima de 200 millas alrededor de las islas. 1990. Se reanudan las relaciones diplomáticas entre Reino Unido y Argentina. Como parte de un criterio compartido, al menos tácitamente, aproximadamente 900 efectivos británicos son emplazados de manera estable en las islas, teniendo como base principal la recién construida Mount Pleasant, cerca de Port Stanley. Los dos países firman una serie de acuerdos comerciales entre los que destaca uno sobre explotación marina. 1995. Londres y Buenos Aires firman un acuerdo para fijar términos de referencia en materia de exploración y explotación petrolera en los sectores adyacentes a las islas. 1996. Londres autoriza unilateralmente a ciudadanos y empresas británicas a operar en lo que denomina Zona Económica Exclusiva con un radio de 320 kilómetros. Entrega seis licencias de exploración off shore. 1998.Tras recriminaciones mutuas, la comisión ad hoc para monitorear acuerdo sobre materias petrolíferas de ja de funcionar. Londres acusa a Buenos Aires de falta de interés. Casa Rosada asegura que rompimiento fue unilateral pues los británicos desean seguir licitando pozos. 1999. Acuerdo entre las partes, que permite conexión aérea semanal operada por LAN Chile entre Punta Arenas y Port Stanley, con escala técnica en Río Gallegos. 2000. Gobierno de las islas solicita a expertos a la Oficina Hidrográfica de Londres y el Centro Oceanográfico de Southampton estudios que permitan fundamentar la existencia de una misma plataforma submarina entre las Falkland y las Georgias del Sur. 2007. El gobierno de Néstor Kirchner decide desahuciar definitivamente acuerdo sobre los términos de referencia en materia de exploración y explotación petrolera en los sectores adyacentes a las islas y anuncia acciones contra empresas interesadas en el negocio petrolero. 2009 (Febrero). Gobierno británico señala que no habrá diálogo con Buenos Aires debido a que los isleños no desean formar parte de Argentina. 2010 (18 enero). Argentina cierra sus puertos a naves procedentes de las islas. 2010 (12 febrero). Un barco que asistía logísticamente tareas de prospección petrolera es retenido en el puerto de La Campana mientras se reaprovisionaba. 2010 (13 febrero). Sectores de la oposición argentina solicitan a la Casa Rosada retirar la licencia del banco Barclays por participar en empresas petroleras activas en las islas (1). 2010 (22 febrero). La presidenta argentina, Cristina Fernández de Kirchner obtiene que la Declaración Final de la Cumbre de Cancún (México) de jefes de Estado de los otros 32 países latinoamericanos y caribeños (incluidos los integrantes de la Commonwealth) incluya una mención a favor de "los legítimos derechos argentinos" sobre las Malvinas. "El gobierno argentino agotará todas las disposiciones que tiendan a reafirmar nuestra soberanía sobre los archipiélagos del Sur", aclaró Fernández al hacer uso de la palabra ante los mandatarios reunidos en México. La mandataria también agradeció el apoyo para crear una mesa de negociación con Gran Bretaña. Argentina pide un diálogo directo con Londres. 2010 (23 febrero). La plataforma Ocean Guardian inicia sus trabajos (2). 2011 (Diciembre). Gobierno argentino condena trabajos de prospección petrolífera y anuncia que entra en vigor prohibición de recale en puertos argentinos de navíos procedentes de y con destinos a las islas. Pide a países de Mercosur y Unasur solidarizar con medidas semejantes, petición que es aceptada por Brasil, Chile, Uruguay y otros. 2012 (19 enero). El Premier David Cameron califica de "colonialista" la intención argentina de retomar el control sobre las islas. 2012 (4 febrero). Reunión cumbre de países ALBA en Caracas con el conflicto en el Atlántico Sur como tema principal. Acuerdan "analizar la posibilidad de sancionar a Gran Bretaña por rehusar el diálogo". Las expresiones más duras, con fuertes alusiones al anti-colonialismo, provienen del Presidente ecuatoriano Rafael Correa. 2012 (10 febrero). Canciller argentino eleva reclamo a ONU ante lo que califica de "militarización" del área en torno a las islas y señala que "es un riesgo para la seguridad internacional". Londres reacciona señalando que despliegue del destructor "Dauntless", de un submarino y del escuadrón de aviones "Typhoon" corresponden a maniobras "rutinarias", y que el viaje por seis semanas del príncipe Guillermo a la base de Mount Pleasant es parte de su entrenamiento en operaciones de búsqueda y rescate de la RAF. Contra-reacción argentina califica de "provocación" la conducta británica en estas materias. Medios de prensa británicos señalan que el submarino enviado no es uno del tipo "Vanguard" con ojivas nucleares, como señaló Timmerman ante la ONU, sino uno del tipo Trafalgar sin capacidad de transporte de armas nucleares. 2012 (22 febrero). Un grupo de 17 intelectuales liderado por Beatriz Sarlo solicita al gobierno de Cristina Fernández tener en consideración la opinión de los isleños a la hora de reclamar soberanía sobre las Malvinas (3). 2012 (2 marzo). Buenos Aires anuncia su intención de reemplazar el vuelo semanal de LAN Chile por tres, desde Buenos Aires y operados por Aerolíneas Argentinas. La materialización ha sido postergada sin explicaciones oficiales. 2012 (14 marzo). Canciller Timmerman anuncia acciones legales contra empresas que participen la búsqueda y explotación de napas petrolíferas en el Atlántico sur "por estar contraviniendo la Resolución 625 de la ONU". De forma críptica advierte que "es significativo también el rol que desempeñan las consultoras y analistas de riesgo, por ser las mismas que censuran a Argentina por el manejo de su economía y ocultan información. En sus informes, ellas omiten las resoluciones de referentes a las Malvinas e inducen a los accionistas a cometer un delito" (4). 2012 (19 marzo). Se inicia la explotación de una las plataformas petroleras instaladas en la zona norte de las islas. 2012 (30 marzo). Canciller uruguayo Luis Almagro reitera apoyo a reclamo argentino, pero alerta sobre la eventualidad de que la acción termine en un bloqueo similar al que está sometido Cuba. 2012 (2 abril). Acto oficial en conmemoración del desembarco argentino en las islas en Usuahia. 2012 (8 abril). Argentina, con apoyo de países ALBA, solicita incluir tema Malvinas en Declaración Final de la VI Cumbre Hemisférica de las Américas en Cartagena de Indias, Colombia. Tres días más tarde cancillería colombiana en su calidad de anfitriona anuncia que tema de Malvinas será tema de los debate, pero no se incluirá en Declaración Final por falta de unanimidad entre los participantes.Referencias de Anexo: (1) Los datos de las dos últimas notas al pie provienen de THEURER, Marcus y MOSES, Carl "Der Krieg, das Öl und die Insel" (La guerra, el petróleo y las islas), Frankfurter Allgemeine Zeitung, s.p. (2) Desire alquiló de forma compartida con Falkland Oil and Gas los servicios del Ocean Guardian, una plataforma petrolera con el pabellón de las islas Marshall, que llegó a Malvinas tras tres meses de viaje. Tras prestar servicios a Desire, ésta se desplazó al sur de las islas, área licitada a Falkland Oil and Gas. (3) ROMERO, Luis Alberto "¿Son realmente nuestras las Malvinas?", s.p. Agrega: "no habrá solución argentina a la cuestión de Malvinas hasta que sus habitantes quieran ser argentinos e ingresen voluntariamente como ciudadanos a su nuevo Estado. Es imposible no tenerlos en cuenta, como lo hace el gobierno argentino". (4) WURFGAFT, Romy "Argentina amenaza a las empresas que buscan petróleo en las Malvinas". El Mundo, s.p. Información adicional sobre este punto en MOSES, Carl y THEURER, Marcus "Erdöl auf die alten Wunden" (Petróleo sobre viejas heridas), Frankfurter Allgemeine Zeitung, s.p. FUENTE: BASADA EN PRENSA ARGENTINA, ESPAÑOLA, ALEMANA, URUGUAYA, BRITÁNICA Y ESTADOUNIDENSE. BibliografíaAguiar, Felix R. (editor) Operaciones terrestres en las islas Malvinas Biblioteca del Oficial, Bs.As., 1983.ARGENTINA amenaza a las empresas que buscan petr�leo en las Malvinas, El Mundo, [En l�nea], [consulta: 3.5.2012]. Disponible en: http://www.elmundo.es ARGENTINA no es amenaza militar, DEF [En l�nea] [consulta: 23.4.2012]. Disponible en: http://www.defonline.com.arARGOS warned by Argentina to abstain from drilling in the Falklands or. Mercopress, [En l�nea], [consulta: 3.4.2012]. Disponible en http://www.en.mercopress.comAuel, Heriberto Justo "La situaci�n estrat�gica del Atl�ntico sur en el a�o 2012", Revista Digital N° 791, [En l�nea], [consulta: 3.5.2012]. Disponible en: http://www.1884editorial.com.arBalza, Martin Malvinas, la gesta incompleta, Atl�ntida, Bs.As., 2003. Barre, Le�n "Zoolog�as cristinistas", El Mostrador, [En l�nea], [consulta 3.4.2012]. Disponible en http://www.elmostrador.cl .Bilbao Richter, Jos� "En b�squeda de principios estrat�gicos coherentes" Revista Digital N° 791, [En l�nea], [consulta: 3.5.2012]. Disponible en: http://www.1884editorial.com.arBriley, Harold "Yes, they have not bananas (in Falkland and in Buenos Aires)", Mercopress, [consulta: 3.4.2012]. Disponible en http://www.en.mercopress.comCa�as Montalva, Ram�n Geopol�tica oce�nica y austral, Academia de Guerra del Ej�rcito de Chile, Santiago de Chile, 2008.Castro Jorge "Malvinas: ¿Regionalizaci�n del conflicto?" (entrevista) Revista Digital N° 791, [En l�nea], [consulta: 3.5.2012]. Disponible en: http://www.1884editorial.com.arCoconi, Luciana "¿Islas Malvinas o Falkland Islands?. La cuesti�n de la soberan�a sobre las islas del Atl�ntico sur", Universidad de Barcelona, Barcelona, 2010.Cox, Robert "Put the Islanders first: key to the Malvinas/Falkland dispute", Mercopress , [En l�nea] [consulta: 3.4.2012]. Disponible en http://www.en.mercopress.comDe los Reyes, Marcelo Javier "Las islas Malvinas y el Atl�ntico sur", Revista Digital N° 791, [En l�nea], [consulta: 3.5.2012]. Disponible en: http://www.1884editorial.com.ar_____________ "Las islas Malvinas y el Atl�ntico sur: configuraciones estrat�gicas y econ�micas" de Marcelo Javier de los Reyes, Revista Digital N° 791, [En l�nea], [consulta: 3.5.2012]. Disponible en: http://www.1884editorial.com.arDozer, Rudolf, "The territorial status of the Falkland (Malvinas): past and present", Oceana Publications Inc, N.Y., 2000.Escud�, Carlos "Un experimento pacifista: las pol�ticas exteriores y de seguridad de Argentina en el siglo XXI", Documentos de Trabajos N° 426, Universidad del CEMA, Bs.As., 2010.Espinosa Moraga, Oscar La cuesti�n de las islas Malvinas, 1492-1982, Biblioteca del Oficial, Santiago de Chile, 1983.ESTADOS UNIDOS. Oficina de Asuntos P�blicos de la Secretar�a de Estado La Crisis del Atl�ntico sur, antecedentes, consecuencias y documentaci�n, Washington DC, 1982.Fleischmann, Luis "The Falkland/Malvinas Islands: another case of regional Chauvinism", Organizaci�n Latinoamericana para la Defensa de la Democracia, OLADD. [En l�nea], [consulta: 3.4.2012]. Disponible en http://www.ciempre.comFraga, Rosendo "La globalizaci�n de la estrategia argentina por Malvinas", [En l�nea], [consulta: ]. Disponible en: __________ "Malvinas: Pasado y futuro", Nueva Mayor�a [En l�nea], [consulta: 2.4.2012]. Disponible en: http://www.nuevamayoria.com__________ "¿Hay un rearme argentino?", Nueva Mayor�a [En l�nea]. [ consulta: 30.3.2012]. Disponible en:Freedmann, Lawrence y Gamba-Stonehouse, Victoria Se�ales de guerra, Vergara Editores, Bs.As., 1992.Jastreblansky, Maia "La propuesta secreta de los ingleses a Per�n por las Malvinas", La Naci�n [En l�nea] [consulta: 30.3.2012]. Disponible en http://www.lanacion.com.arKlare, Michael, "Resource wars. The new global landscape of global conflict", Owl Books, NY., 2012.Kon, Daniel Los Chicos de la guerra Galerna, Bs.As., 1982. MALVINAS es una causa sudamericana, DEF [En l�nea], [consulta: 5.4.2012]. Disponible en: http://www.defonline.com.arMoses, Carl y Marcus Theurer "Erd�l auf die alten Wunden" (Petr�leo sobre viejas heridas), Frankfurter Allgemeine Zeitung, [En l�nea], [consulta: 5.4.2012]. Disponible en: http://www.faz.de______ "Der Krieg, das �l und die Insel" (La guerra, el petr�leo y las islas), Frankfurter Allgemeine Zeitung, [En l�nea], [consulta: 5.4.2012]. Disponible en: http://www.faz.de Mu�oz Azpiri, Jos� Luis "La herida abierta: nuestras Malvinas" Revista Digital N° 791, [En l�nea], [consulta: 3.5.2012]. Disponible en: http://www.1884editorial.com.arPalermo, Vicente, "Sal en las heridas. Las Malvinas en la cultura argentina y contempor�nea", Sudamericana, Bs.As., 2007.PETROLERA brit�nica vende licencia para buscar petr�leo en las Malvinas, La Naci�n, [En l�nea], [consulta: 15.3.2012]. Disponible en: http://www.lanacion.com.arRECLAMO brit�nico, DEF [En l�nea], [consulta: 23.4.2012]. Disponible en http://www.defonline.com.arRomero, Luis Alberto "Las Malvinas no visi�n alternativa" La Naci�n, [En l�nea], [consulta: 15.3.2012]. Disponible en: http://www.lanacion.com.arWest, Nigel "La guerra secreta por las Malvinas", Sudamericana, Bs.As, 1997.Wurgaft, Romy "Argentina amenaza a las empresas que buscan petr�leo en las Malvinas", El Mundo, [En l�nea] [consulta: 15.3.2012]. Disponible en: http://www.elmundo.es________"La pesca, clave en el alto PIB per capita de los habitantes de las Malvinas", El Mundo, [En l�nea] [consulta: 15.3.2012]. Disponible en http://www.elmundo.es Sobre el autorProfesor de Universidad Alberto Hurtado (Chile) Ph.D. en Comunicación (Universidad Carlos IV, República Checa)

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 ; Thomas D. Dee: Founder, Builder, Public Servant a commemorative lecture presented at the 2007 Utah Construction/ Utah International Symposium The Beginning of an Era by Professor John Sillito Thursday, October 18, 2007 1 Well I'd like to thank Gene for that generous introduction. He read it exactly the way I wrote it for him. No thank you, I do appreciate it. Can you hear me okay? I've got more wires on me than the last time I had a test at McKay Dee Hospital let me tell you and if things start going off you'll know I'm in real trouble here today. Let me repeat something I said a little bit earlier, you don't know how pleased I am to be one of this years Utah International Fellows. It's been a marvelous experience for me to be involved in the research on a most interesting individual and I won't do that individual even remotely justice today, but will just touch the surface. As part of that process I have had the pleasure of having two fellows to assist me in research. Stan said earlier that we were both spoiled by this to have someone to actually find things, and keep us on track, and catch an error occasionally. I really appreciate those two fellows. Brett Peterson is one of my fellows. Brett has graduated from Weber and gone on to law school. My other fellow Marci Farr is with us today and Marci stand up. I appreciated everything Marci did to help and again keeping on track and it's been a great experience. My paper today is entitled Thomas D. Dee: Founder, Pioneer and Public Servant. In Ogden Utah on July 12th 1905 grocers and butchers closed their shops, school children lined city streets, public officials turned away from their duties and hundreds of prominent and ordinary citizens gathered at the Ogden Tabernacle. On the diocese were Utah Governor John C. Cutler and LDS Church President Joseph F. Smith who had traveled north to speak at the funeral of a man the Ogden Standard called, " The city's foremost citizen," Thomas 2 Duncombe Dee. As the paper reported that day, no other man in Ogden was identified with so many and diverse enterprises as he. Indeed in a career spanning fifty- five years, Dee lead in business, church, education, political and governmental affairs. During his life time Dee accomplished many things. He was a devoted husband and family man, the father of eight children. He was a friend, business partner and political ally of David Eccles and the two men along with several other created, organized and expanded a wide range of commercial ventures. Simultaneously, Dee pursued a career in politics as an office holder and judge. He chaired the Ogden Board of Education, served in a variety of capacities in his local ward. And as the twentieth century began Dee became the first president of the Utah Construction Company which sprouted from humble root and flowered into international prominence. Today it is my challenge and opportunity to address the many facets in the life of this important Ogden figure. While time will not permit an in depth examination of each aspect, I purpose to survey the breath of his career and hopefully down the line will be able to explore the many strands in detail. To begin let us examine Thomas D. Dee's roots and the series of event that in 1860 brought him to Ogden. Two important facts lead our inquiry. First the history of the Dee family is deeply rooted in the soil of Wales, and second, the family was part of what William Mulder has called " a unique element in the total stream on American migration," the relocation of thousands of Mormon converts to their Zion in western America's Great Basin. Thomas Duncombe Dee was born on November 10, 1844 in Llanelly South Wales, the second son and third 3 child of Thomas Hill and Elizabeth Reese Dee. We know very little of Thomas and Elizabeth's early lives, but they seemed typical of many citizens of nineteenth century Great Britain who faced a hard scrabble existence. We do know that the young couple, both age twenty- five married in 1837. Thomas Hill Dee sought work where ever he could find it practicing the trades of potter, gardener, plate maker and likely others. The couple moved frequently, no doubt in search of economic opportunity and their first two children Annie and James were born in Staffordshire England. At some point prior to young Tom's birth in 1844 the family returned to Wales where the couple's last child, Elizabeth, was born in 1851. Six years later in July 1857 the Dees made a decision which would alter and shape their lives and those of their decedents. When they joined the American based Church of Jesus Christ of Latter- day Saints and became part of that intense conversion period sweeping the British Isles between 1837 and 1870. Not long after their baptism Thomas and Elizabeth decided to come to America. Apparently Tom's parents and siblings were baptized into their new faith earlier than he. As church records indicate he was baptized and confirmed just a few days prior to leaving England. His daughter Maud records that family lore held that " young Tom would stay at home reading and studying while the other attended church services. In the end," Maud added, " he was a better Mormon than any of them, because he understood what he believed." Many English Latter- day Saints during that time drew upon the church's Perpetual Emigrating Fund, the PEF, to provide the necessary financial 4 assistance to make the trip. From 1850 to 1887 that fund brought some 30,000 converts to America in the eighteenth century, including the family of David Eccles. The system allowed them to repay their loan over time through their labor once they had settled here in Utah. While some sources indicate that the Dees came with the help of PEF British mission records housed at the LDS Church Archives do not support this claim. It is possible that they may have received some assistance from some local church members in Wales or that the PEF aided them later in their journey. The Dee family left Liverpool on March 30th 1860 aboard the Underrider. Carrying as many provisions as possible or required by law, and paying the fare of some twenty- four English pounds. The ships manifest lists Thomas Hill Dee as a potter, Elizabeth as his wife, James as a plasterer and Tom as a joiner. Annie just barely twenty is listed as a spinster, tough crowd. A local band serenaded the departing vessel as the 600 passengers from Wales, England and Switzerland left port. The group was under the leadership of James D. Ross who was returning from his second mission to England and his counselors James Taylor, who will marry into the family, and John Croft. The Underrider arrived in New York on May 1st. During the voyage according to the Mormon publication the Millennial Star, " there were four deaths and four marriages and upon their arrival the health of the saints was generally good." Two days later the Dees set out for their destination of Florence, Nebraska not far from Omaha. From there the saints prepared for the final leg of their journey to the Great Basin. The company of 240, including both British and Swiss 5 immigrants as well as some U. S. citizens, left Florence on June 17th 1860, again under the leadership of James D. Ross. According to Church records the Dees were among those traveling on a church wagon train as opposed to a hand cart which the church was discontinuing during that period of time. The Ross Train arrived in the Salt Lake Valley three months later on September 3rd 1860. Unfortunately fifteen year old Tom kept no journal describing his trip across the plains. We do have however the reminiscence of Charles W. Nibley an eleven year old member of the same party. Nibley would immerge as an important church leader and business man and in later years a very close friend and business associate of Tom Dee's. Nibley recalled, quoting from his reminiscences, " The journey across the plains was of the usual ox team kind. There was little of special note that transpired. We traveled about ninety miles a week, which was an average of fifteen miles a day for six days a week. No traveling was done on the Sabbath. Of course there are inconveniences and more or less hardships in that mode of travel but I was a child and do not remember the hardship, on the contrary," he said, " I rather enjoyed the whole trip." In his reminiscences which were complied while Nibley was in his mid- 80' s he still vividly recalled walking barefoot across the plains sighting herds of buffalo and feasting as he says on their sweet meat. He also remembered the circling of the wagons, unrolling and rolling the bed rolls, and the Indians who were plentiful and sometimes he said " a little troublesome although we never had any conflict whatever with them." 6 No doubt Tom Dee shared similar memories of that trip, including the journeys end. The party camped near Parley's Summit and were greeted by Apostles George A. Smith, Wilford Woodruff, Lorenzo Snow and other leading brethren. The next Nibley recalled, " We came out of the canyon and on to the bench near Fort Douglas, and I could very well remember with what joy and pleasure each one of our company looked upon the growing city in the wilderness. We felt that all of our troubles and trial were practically at an end when, as a matter of fact, they had only just begun. The immigrants camped near what is presently the Salt Lake City and County Building then prepared to either stay there in Salt Lake City or move to one of the other outposts along the Mormon corridor. The Nibley family like the Dees headed north past the Great Salt Lake, which he noted " was very low that year." The wagon road from Salt Lake City lay considerably west of any green fields, right out in the alkali lake bottoms, as dry as a bone. While Nibely admitted he had no recollection of Ogden the Dees stopped to make their home. Tom Dee would spend the rest of his life here. Another aspect of the journey westward bears noting. About the time the Ross train made its final preparations for its final trip to Utah, another English convert, John Taylor, arrived at winter quarters with his wife Ann Faulkner Taylor, their two children and John's two daughters nine year old Mary and seven year old Annie, born to his first deceased wife Ann Standard. It is not clear whether Tom Dee and Annie Taylor met at this time. Annie records however that her train discovered a bleached buffalo skull which read, " Captain Ross Train passed here 7 July 15th. All is well." As we will see the paths of these two young people will definitely cross in the future. After getting settled Tom worked as a carpenter at times along with his brother in law James Taylor. He had learned carpentry skills as an apprentice in Wales and as noted he was listed on the Underrider's manifest as a joiner. Over time Dee became a successful building contractor as well, constructing both residential and commercial structures. Hard working and ingenious the young man began to make a mark in his community, but Tom Dees mind was not only on work. Tom had lived in Utah for a decade or so before he seriously considered Annie Taylor as a possible spouse. The two had met from time to time and according to some accounts at one family gathering Tom told the young Annie he was " gonna wait for you to grow up and then I'm gonna marry you." The Dee and Taylor families were close in part because as noted not long after their arrival in Utah Tom's sister Annie Dee had married James Taylor, Annie Taylor's uncle. Now gets a little confusing here, okay. Annie Dee Taylor and Annie Taylor Dee, hang with me here. In any event their courtship evidentially became serious around 1868 or so. In her charming book Memories of a Pioneer, Annie wrote that as a young girl she went to a Washington's Birthday dance in Salt Lake City where the dashing officers from Fort Douglass and their ladies added to the beautiful atmosphere. Tom Dee escorted Annie to this memorable party clad in his territorial militia uniform. Annie also recalled another Salt Lake event in January of 1870 celebrating a branch of the railroad from Ogden Tom and his mother 8 were in attendance. Annie remembered " Thanks to complimentary tickets from the railroad." At the conclusion of the celebration Annie and her sister rode the train to Ogden stayed a few days with the Dees and then returned to their Salt Lake home. The railroad she said, " Made people nearer neighbors." Reading between the lines, perhaps the railroad also facilitated a budding romance for on January 15th Thomas D. Dee wrote Annie's father John Taylor to request Annie's hand in marriage. We have this delightful letter and the reply to it in our Dee family collection here in the library and it's displayed in the back just for today. It goes back into the archives after today, in that cabinet back there. Tom wrote, " It has been known to you that for some time your daughter Annie and myself have been corresponding with each other, and that I have made occasional visits to her; well such things generally lead to something more important, and the object of this letter is to ask your consent for us to get married." Tom said that he didn't need to add more but hoped your favorable consideration. Actually I think it was the uniform. A few days later the perspective bridegroom had his answer when John Taylor replied that he could " find no reason why I should not give my consent to her to becoming your wife." Taylor told his future son in law he wished Annie to have a husband of her own choice, a man she could honor and respect. Therefore he wrote, " You have my permission and are at liberty to make your own arrangements." The marriage was performed on April 10, 1871 in a ceremony in the Endowment House in Salt Lake City when Brigham Young's counselor Neil H. Wells united twenty- six year old Thomas D. Dee and eighteen 9 year old Annie Taylor in marriage. The young couple then traveled to and settled in a two room adobe house on 22nd street, their home for the next decade. Over time as the family grew they need more space and relocated in Annie's word, " Out in the country" in a home near today's 8th street and Washington Boulevard. Even though he was working hard to support his family Tom Dee also took an interest in Ogden's civic affairs. Between 1879 and 1893 he served as assessor, alderman, Justice of the Peace, constable, and city councilman sometimes simultaneously. He became a municipal judge and thus was often referred to as Judge Dee. As his good friend Warren L. Wattis observed, " Dee served as a judged in the early days when the position had perplexities then financial rewards. He first allied with the Mormon controlled People's Party, but when politics was Americanized in the 1890' s Dee became a democrat. His daughter Maud called him, " a good democrat who discussed the Democratic Party as though it were a religion;" long time ago. During his adult life Tom Dee was an active and faithful Latter- day Saint. He spent more then thirty years serving as superintendent of the Sunday school in two different wards, but his efforts were not limited to Sunday alone. In June 1881, for example, Superintendent Dee led the saints of Ogden's third ward on a pleasant excursion to Lake Shore. The Ogden Standard reported that on the breezy shore of the Great Salt Lake ward members quote, " spent a most agreeable day sporting in the saline billows and on the grounds which have been much improved and embellished. Dancing was indulged in with vim, Watkins' band furnishing the musical accompaniment. The sports were diversified; 10 bathing, boat sailing, rifle shooting, swinging, etc," must have had a different meaning then. " And the pleasant party returned home in excellent spirits." In November of 1881 the Dee family relocated to the Mount Fort ward. Where Tom continued his service the Sunday school and later as a councilor to his brother in law Bishop James Taylor. His removal from the third ward was a sad day for ward members as a result they issued an elaborate framed scroll headed conomorea, and it too it to is displayed right here and if you have a chance I encourage you to take a look at it. It's really amazing. Dee was also active as a Weber Stake home missionary and as a high priest. As one considers Dees commitment to the Mormon faith, two questions arise. First it is interesting that he never served as a full time missionary a common occurrence for faithful men of the time. More importantly at a time when Latter- day Saint men were encouraged to take additional wives, some say as a sign of solidarity, Tom remained monogamous. This seems more than happenstance for Annie's father had three wives, including sisters he'd married after his first died. Tom's good friend David Eccles had entered into the principle as did many other local men. But it never seemed to have been on Tom's agenda. In any event Dee's commitment to the faith was never in doubt. Over time this friend David Eccles became a central figure in Tom Dee's professional life. It is not exactly clear when the two men first met. An article in the Deseret News implies that they became business partners as early as 1876, but other sources differ on that date. It is possible that the two men met around 1882 as Tom was leaving Ogden's third ward and David was moving in. Ogden 11 wasn't a huge town in those days, with a population of some 6,000 or so they may have known each other from a number of activities. They clearly known to each other by 1885 however, as both had served as Ogden alderman, Dee representing the fourth ward, Eccles representing the third. Business easily trumps civic service however as the many Dee- Eccles partnerships took shape. As Bertha Eccles later recalled, " Judge Dee occupied the closest association with David Eccles, More so that any other one." Initially their partnership evolved around lumbering, a natural for Dee as a carpenter and contractor. Overtime their business association broadened. A couple of things should be taken into account considering Dee's role in these business activities. First as vice president of Ogden's First National Bank he played a central role in the financing of many of these ventures. Second as I've examined the scope of Dee's business involvements I concur with the observation again from his good friend Warren Wattis, " No detail was too trivial, no task was too large to receive his personal attention." While it would be impossible to even list the many Eccles- Dee partnerships, not to mention others that involved Dee alone or with other partners, let me highlight just a few. One of the most important involved the Utah Canning Company. Organized by Isaac M. Pierce in 1888, the company grew steadily for several years but then went into bankruptcy in the recession of the mid- 1890' s as I think Tom mentioned earlier today was probably the second most severe depression in American history. Lots of people lost everything as a result. Toward the end of the decade in 1897, a group led by Eccles and Dee bring in a capital outlay of 12 $ 12,000 purchased the property and equipment and built a better facility and operated the company under the same name. Dee served as president of the reorganized company until his death eight years later. The company marketed its products under a number of brand names. One of the most prominent was Peirce's with red, blue and gold striped cans containing tomatoes, and catsup, and juice, and vegetables. But Utah Canning was perhaps best known for Peirce's Pork and Beans, sometimes called the daddy of them all. The company was also known for its rolly polly peas and temple brand tomatoes. At the same time Dee and Eccles also consolidated their holding in sugar, along with several other church and business leaders they created the Ogden Sugar Company on December 6th 1897 at a meeting held at the Weber County Courthouse. Upon the motion of H. H. Spencer, Dee was elected to chair this organizing meeting and later became the company's vice president. Additionally these men along with other created Logan Sugar and Lewiston Sugar Companies between 1897 and 1901. In 1902 the various companies were combined into Amalgamated Sugar. At that point the company produced 60,000 100 pound bags annually, while returning attractive dividends to investors. In 1900 Eccles and Dee formed the Ogden Rapid Transit Company, purchasing the Ogden Electric Railway Company which had gone into receivership. Under their control the company pushed ahead with a program of repair and modernization. Over the years this successful company expanded and improved the city street railways and extended service beyond the city itself. 13 For most of us here today however, it is Dee's involvement in Utah Construction that is of particular interest. He was the company's first president, a major shareholder and as the minutes demonstrate actively involved in company affairs. Moreover as Gene Sessions and Sterling Sessions write the immergence of Utah Construction brought Dee and Eccles into direct partnership with the Wattis brothers and marked the beginning of a long and fruitful relationship that would stretch across generations. Company records and other sources also reveal Dee's important relationship with all three brothers that stretch well beyond business to real friendship as well. While pursuing a successful business and political career Dee was also interested in improving the educational climate of his home town. Even though his own formal education was limited ranging from six week to two years depending on which source you consult, his daughter Maud noted that, " he was really an educated man because he was dedicated to self improvement and study. He loved literature, especially the classics and devoured good books." Not surprisingly he took an active role in developing a public library system here in Ogden. More over Tom Dee became the father of public education in this town, serving as a member of Ogden's school boards for thirty- five years. In 1890 Ogden schools were consolidated by the Utah Legislature into one district. Dee became a member of that first board and served as president of the board at the time of his death. It is also clear that Tom Dee was very popular with Ogden residence because of his efforts to further education. In fact as the Ogden Herald noted, " As Dee faced reelection to the board in November 1904 14 though a democrat, he would have gained the endorsement of Ogden republicans if the call from their convention had not distinctly specified that a republican candidate must be nominated." He won. As the Utah State Journal observed, " Dee always took a deep interest in educational matters, giving freely of his time and means to promote the welfare of public schools and his unselfish devotion to this great cause is at the root of the high standard of excellence of Ogden's schools." But Thomas D. Dee's life was not all work. Despite his many business, civic, political, and church responsibilities along with an abiding commitment to family he also really enjoyed life. His daughter Maud often describes him as " often buoyantly happy and a wonderful mixture of down right practical and idealistic. Though he could be a stern disciplinarian he delighted in his children and encouraged them in their pursuits." " He was," Maud admitted, " Not much of a dancer, but he danced just the same. Not much of a singer, but he sang just the same." And Dee played and loved to watch baseball. What more needs to be said? Despite this zest for living, Dee's life was not free of sadness and pain. Both of his parents died reasonably young, and he out lived his three siblings including his Elizabeth who died at the age of fifteen and the loss of his oldest child and his name sake Thomas Reese Dee who died in his early twenty's was devastating. Perhaps these sorrows these personal sorrows not only redoubled his efforts to uplift his family, but to improve Ogden as well. But his commitment to all of these concerns came to an abrupt end in July of 1905. While we do not 15 have any documentation to support it, one suspects that Tom, Annie and the children joined with other residence to observe that years July 4th celebrations according to the Ogden Standard, " the day broke clear and fine with scarcely a cloud in the sky and early parties could be seen working their way toward the canyon or boarding the street cars for a trip to the country," that would be the Dee- Eccles street cars you understand. Perhaps the Dees joined the largely attended celebration of Lester Park, which featured patriotic speeches and songs. If Tom picked up the Standard he would have seen and likely been offended by accounts of a meeting of radical unionist in Chicago, they had drafted a document favoring the general strike as the only means by which the working class could displace the capitalist class. He may have seen an account in the standard reporting the Western Pacific was considering dropping making Salt Lake City the eastern terminus of the railroad they projected building from Oakland to Oroville California and then east across Nevada. Perhaps in favor of Ogden, at least the paper reported the prospect of Ogden securing the road seemed brighter. Ultimately the Feather River route that we've talked about today became a major project that put the Utah Construction Company on the map as builders of western railroads. We do know that on Wednesday July 5th Dee along with H. H. Spencer and Mathew S. Browning took the latter's car to South Fork Canyon near Huntsville to look for additional sources of water for the growing city. As historians F. Ross Peterson and Bob Parson write, " As Ogden grew it suffered numerous epidemics of contagious disease and often people blamed the water 16 supply." In late 1879 the city council located a small reservoir on the bench to collect water from the springs there. A year later they constructed a reservoir on 24th street to collect more spring water. Pipes conveyed these waters to businesses along Washington Boulevard. In 1881 the Ogden Water Company controlled by the city piped water from Ogden Canyon to the city. Ogden's council bought out the water company in 1884 and then bought water rights to the streams coming from Strong and Waterfall Canyons east of the city. The fact that Dee and his colleagues were searching for additional water sources is understandable. For Dee had been interested in the question for many years. As early as 1881 he was nominated by Mayor Lester J. Herrick as a capable person to sit on the board of the Ogden Water Company and the council concurred. In 1900 the Ogden City council again called upon him to serve with a number of prominent citizens to advise them in matter of purchasing or building water works in Ogden City. Ultimately in October of that year, Dee was part of a group headed by David Eccles that purchased the financially strapped Ogden Water Works Company for an amount that would be paid in bonds of a reorganized company and ultimately the water works would be sold by Eccles to the city in 1908. Unfortunately Dee's commitment to Ogden indirectly led to his untimely death. A decade later Warren L. Wattis remembered the circumstances, " while undertaking assignment made for him, by him for the up building of Ogden," he wrote, " Dee slipped into a stream and contracted a sever cold. Initially Dee's condition did not seem grave and in fact his illness was not generally know, by 17 Friday July 7th however, when it became obvious that he was to ill to attend a regularly scheduled meeting of the board of education people were concerned. And in fact Dee's condition became the sole topic of conversation amongst the cities businessmen." In the early morning hours of July 9th surrounded by his wife and children, his physicians Edward M. Conroy, and Dr. Chester E. Coulter and two long time business associates H. H. Rolapt and C. C. Richards, Thomas D. Dee in Warren Wattis' words in the home he had builded with pride passed into the silent shadows of the dreamless sleep." Once the news of Dee's death was made public Ogden's citizens mourned as one. The funeral was held on July12th, using the words of Warren Wattis, " The mourners were of all creeds and conditions. The rich and the poor, the young and the old, the learned and the unlearned, the high and the humble, all united to do him honor." As mentioned, eulogies were given by Utah's Governor Cutler and LDS Church President Joseph F. Smith and others. The pallbearers included several of Dee's business associates, David Eccles, H. H. Spencer, C. W. Nibley, W. H. Wattis, and Neil Flygare. For Eccles Dee's death closed an important era of friendship and business success. In his taciturn way Eccles recorded the death in his day book for July 9th, simply noting, " Judge Dee died 1: 15 a. m." But the depths of his feelings were revealed in a death notice sent out by the First National Bank, " In the death of Mr. Dee this community suffers and almost irreparable loss." Dee's unexpected death also shook the leadership of companies like the Utah Construction Company and Amalgamated Sugar. 18 A special meeting of Utah Construction's board of director was held on August 7th 1905 at request of vice president W. H. Wattis to make an official announcement of Dee's death and to elect a successor. Adam Patterson was unanimously elected a member of the board and David Eccles upon the motion of James Pingree was elect president and he would direct the company until his own sudden death in 1912. At the same meeting W. H. Wattis suggested that a committee be appointed to draw resolution to respect to the memory of the late Judge Dee. Composed of Eccles, Joseph Clark and Warren L. Wattis the committee drafted a resolution to be embodied as part of the meeting and transmitted to the Dee family. It said in part that the company directors deplored the untimely death of their late president and cherishes his worthy of constant emulation. His ideals of personal and business honor, his unswerving loyalty to every trust and business obligation imposed upon him as an officer. And that they recognized the splendid ability and loyalty which he brought to the affairs of Utah Construction Company as important elements in the company's success. The resolution was signed by Warren L. Wattis and W. H. Wattis as secretary and vice president respectively. A month later a sadden board now under the direction of David Eccles met to approve the minutes and resolution of respect and to move on with company business, particularly the construction of that Feather River Route. Similar sentiments are found in the minutes of Amalgamated Sugar. This time Joseph F. Smith announced that, " On the ninth day of July A. D. it pleased providence to remove from our midst the honorable Thomas D. Dee." Smith 19 noted that, " The board had learned to appreciate and respect Judge Dee because of his many attributes and his decisive methods. He was an excellent supervisor of corporate interest because of his clear, just and impartial judgment. He was a distinctive conservative mind, building successfully where others hesitated or failed. He was a desirable associate because of his loveable and cheerful disposition. He was an esteemed citizen because of his broad mindedness and his devotion to his fellows and the interest in developing the country's resources." Smith went on to say that, " Dee's devotion to his wife and children had become proverbial among all who knew him and as a Christian his love for his neighbor was limited only by the universe." A committee consisting of H. H. Rollap, Fred Keisel, Adam Patterson, Joseph Howell and H. H. Spencer was appointed to deliver the resolution to the family. Stockholders Mathew S. Browning and W. H. Wattis were appointed to the board of directors to replace Dee as well as his long time friend Charles W. Nibley, who had resigned his post previously. H. H. Spencer who had moved to elect Dee chair at the company's original organizing meeting that I mentioned and recommended that he be his first vice president was selected to replace Dee himself as vice president. These appointments constituted the only items of business conducted at the meeting. Thomas D. Dee's tragic and untimely death did not forever end his impact on the Ogden community. In the years since his family has expanded on his commitment through a wide range of civic and philanthropic activities. Here in the Stewart Library we are particularly proud of our Thomas Dee reading room which is behind you. The Dee Events center, the site of sports, cultural and civic 20 activities, is prominent and popular. Perhaps the best known however is the hospital that bears the family name. Since its founding in 1911 this hospital has served the health needs of the local community, responded to new medical realities and provided employment to Ogden citizens. While we do not have sufficient time today to examine the many ways the decedents of Thomas D. Dee have acted in this communities best interest, it is abundantly clear that they too have been founders, builder and public servants. Thank you. © 2007 WSU Stewart Library, All rights reserved.

Topics include: Max talks about his grandparents: their Italian heritage, the food they prepare, and the Italian words his grandfather taught him. Annelisa talks about growing up in Fitchburg, MA. Attending Catholic school. Her father was proud to be Italian. Growing up with Italian traditions. Visiting relatives in Italy. Her mother was Italian-American and did not boast about her heritage like her father did. Religion. Working for her father and eventually becoming a podiatrist herself. The value of education to her family. Her father's education and the GI Bill. Italian food and cooking. Working in Fitchburg and the sense of community there. How her grandmother sparked her interest in Italy. ; 1 SPEAKER 1: -with the Center for Italian Culture, A. January 14, 2002. We are at the home of Annelisa Addante and her… Max Brown. Annelisa is the daughter of Joe Addante and… in Fitchburg at 378 Still River Road in Bolton. So the first interview is with Max Brown. Is it Maxwell? ANNELISA: You can talk too, that's okay. SPEAKER 1: Did you ever consider giving him an Italian name? ANNELISA: No. No, I think… well… no. SPEAKER 1: Your grandfather, Dr. Joe… MAX BROWN: Well, he is a podiatrist, and… um… SPEAKER Tell me again, when do you see your grandfather? MAX BROWN: Um, on weekdays at school; and, um, sometimes I go on the computer and sometimes for dinner. Yeah, definitely a lot. SPEAKER 1: -talk about being Italian? MAX BROWN: Uh, yes. He goes to Italy a lot, and I have gone to Italy and, um… SPEAKER 1: You've gone to Italy with him? MAX BROWN: Yes. SPEAKER 1: Mm-hmm. MAX BROWN: I went to their house, actually. SPEAKER 1: -that like? MAX BROWN: Uh, well, it was pretty cool. I was sort of young, so… and then we went to… SPEAKER 1: And how old were you? MAX BROWN: Four. For a birthday. SPEAKER 1: How old are you now? MAX BROWN: Nine. SPEAKER 1: So… a lot of Italian cooking, Grandmother Addante? MAX BROWN: Sort of. Mm-hmm. Well, I just remember, like, pasta. I really like everything, basically. SPEAKER 1: Anyone ever ask you what nationality you are? MAX BROWN: Uh, sometimes; but not really regularly. Well, I am an Italian and… SPEAKER 1: Italian?2 MAX BROWN: Well, a little. Yeah. SPEAKER 1: Why do you consider yourself Italian? MAX BROWN: Because I eat Italian food and I know that my grandfather is there most of his life and, um, I just think I am definitely Italian. SPEAKER 1: Are you? MAX BROWN: Definitely Italian background at least. SPEAKER 1: Mm-hmm. Does your grandfather ever teach you Italian words? MAX BROWN: Uh, yes. He taught me "good morning," and how to get to a restaurant, and how to leave, and, like, to say good morning and then the reply and stuff. And that's really all. SPEAKER 1: Which school do you go to? MAX BROWN: [Unintelligible - 00:02:56] SPEAKER 1: Were you in kindergarten there or…? MAX BROWN: Yes, I was in kindergarten for three years and now I was three because my birthday is in September. SPEAKER 1: And your grandfather's proud of you? MAX BROWN: Uh, yeah. SPEAKER 1: What makes you think that? MAX BROWN: Uh, well, he says it so much. SPEAKER 1: You know that you grandfather's father used to make shoes? MAX BROWN: Mm-hmm [unintelligible - 00:03:25]… well, he repaired shoes and stuff. SPEAKER 1: Mm-hmm… grandfather ever take you to the places in Fitchburg… by bike? MAX BROWN: Well, no, not really, because most of them [aren't actual places and… just stuff]. SPEAKER 1: Your grandparents are Brown. do you call them Grandma and Grandpa Brown? MAX BROWN: Well, Nana and Grandpa. SPEAKER 1: What nationality are they? MAX BROWN: I think a little Scottish and Irish and a little French; I don't know, a little American? Canadian? I don't really know.3 SPEAKER 1: -talk about what they are? MAX BROWN: Not really. If they do they don't really talk about… discuss it and stuff. SPEAKER 1: Do they have any special food that they cook? MAX BROWN: Um, pasta mostly. SPEAKER 1: Do you think they talk about their heritage as much as your Grandfather Addante? MAX BROWN: No. Definitely not. SPEAKER 1: You mentioned that your Grandfather Addante talks a lot about being Italian? MAX BROWN: Yes, definitely. SPEAKER 1: Are you proud of being Italian? MAX BROWN: Sort of, yeah. SPEAKER 1: But someone like me goes around and tries to interview people. Why? MAX BROWN: Well, to get more information… SPEAKER 1: Italian and… MAX BROWN: Background and… SPEAKER 1: Back to Italy? Any plans to go? MAX BROWN: Um, well, I don't know any time soon, but I'd like to go skiing there. SPEAKER 1: You'd like to go skiing? MAX BROWN: Uh, yes. Race-skiing. SPEAKER 1: (I don't think that's the problem. I don't know what the problem is but now it's back on again… ) Would you like to tell me anything else about your grandparents? MAX BROWN: Not really. On the Brown side, my grandfather is an avid golfer and… SPEAKER 1: Has he taught you? MAX BROWN: Uh, yes. SPEAKER 1: So you are already a golfer and a skier? MAX BROWN: Golfer, and a skier, and a soccer player; I love sports. SPEAKER 1: Did Grandfather Addante ever play sports? Do you know? MAX BROWN: I don't think so. He says he does but I don't really suspect… 4 SPEAKER 1: Does he look Italian? MAX BROWN: I don't know. Yeah, I guess. SPEAKER 1: -really never ask you if you are Italian? MAX BROWN: No, not just anyone… just, like, in school… SPEAKER 1: Do you have any interest in becoming a podiatrist? MAX BROWN: Definitely not. SPEAKER 1: Definitely not? MAX BROWN: Definitely not. SPEAKER 1: Why is that? MAX BROWN: I'm more into something like [unintelligible 00:06:13]. I really don't like it in the office; definitely not a podiatrist. SPEAKER 1: No? MAX BROWN: Definitely not. Anything but a podiatrist SPEAKER 1: Really, do you ever…? [Laughter] So you go to the office? MAX BROWN: Uh, yes, sometimes after school. I don't know if I am to tell you but every year we cook smelts and baccala for Christmas dinner. Not really any special Italian traditions, you know [unintelligible 00:06:40]. SPEAKER 1: Are there foods that your mother cooks? MAX BROWN: Uh, well, she makes only pasta and… I don't know, but [unintelligible 00:06:52] here in Italian. I… mostly, I think. SPEAKER 1: [Anything] else? MAX BROWN: No, not really. SPEAKER 1: No? Is your Grandmother Addante Italian? MAX BROWN: Yes; well, she came from… she didn't come from the exact same place when she came… her parents came from Italy. SPEAKER 1: Does she talk about Italy at all? MAX BROWN: A little, but not like my grandfather. SPEAKER 1: What do you call your grandparents? MAX BROWN: Grandpa and Grandma [on the…]. Well, Grandpa Joe and Grandpa Dick on the other side. SPEAKER 1: So Grandpa Joe never said, "Why don't you call me, what is it, "noni"'?5 MAX BROWN: I know some other people that are called that but I don't really… SPEAKER 1: And your soccer − the Italian team or… ? MAX BROWN: Yes, I do. Definitely. I don't know… yeah, maybe… SPEAKER 1: Now we are talking to Annelisa Addante… Back in Fitchburg…is that true? Can you tell me a little bit about… did you go to public school there? ANNELISA: No, actually… the private catholic school, which basically was ethnically mixed. The school I went to was run by the same order of sisters that ran the school my dad − when he was younger − he belonged to. He belonged to St. Anthony's parish. SPEAKER 1: You were saying something about Abbot's school that was run by the same order of nuns that… ANNELISA: He went to St. Bernard's, which was "The Irish School," in those days. So I think my loss was language, because at St. Anthony's grammar school Italian was taught and it wasn't at Holy Family. I think that is where I might have had the opportunity to learn to speak and continue speaking. SPEAKER 1: Did they have… ANNELISA: Fitchburg and Leominster and surrounding towns. It is very much like students commuting to a school today; because they didn't grow up with neighborhood kids, they didn't grow up with the children in my parish. You know, they were from here, there and everywhere. SPEAKER 1: And where was that? ANNELISA: It was on South Street in Fitchburg. SPEAKER 1: Okay. Now that's where your parents live now. ANNELISA: They do. If you went down the hill a little bit on the opposite side you'd see the complex there, used to belong to the city; I believe the city superintendent has his office there and it's called… I don't think it extended so much outside the house. My father is definitely a [force]. He has always been very 6 proud to be Italian. He always tried to maintain traditions and, you know, there were certain things that we did, certain things that we ate, certain thing that probably he talked about, but that was more at home than being outside of home. Yes. SPEAKER 1: Do you feel as though they… ANNELISA: I can't think of anyone that I grew up with whose family participated in more traditions than my family did. No. my father… [Laughter] SPEAKER 1: Speaking of that word [laughter]. ANNELISA: So I would say, one is eating at the dinner table every single night, having to be home for dinner and all being together to eat. It didn't necessarily have to be Italian food, but the fact that we all did get together; we always get together for holidays. There is some food… Dad is a good historian − local historian and world historian − and so he would often refer to… in terms of the Romans and the contributions of the Catholic Church and how it influenced history. I always found it really interesting. I had taken a few Italian lessons outside of school when I was young. When I was 12 I went to Italy for the first time. It was a school trip; really for students older than myself. But my aunt was going as a teacher and so I was allowed to go, even though I was only 12. And that… during that trip we went to visit some of the relatives. So we went back to the village where my grandparents had come from, and met cousins that were approximately my age and that was really interesting. And I did not really view them so much as Italian as I did, you know, kids my age, basically. And it was just really a good time in life to connect and to this day I am still friendly with some of those cousins. We have traveled back and forth. SPEAKER 1: Did you write to them? 7 ANNELISA: We wrote, mm-hmm. Definitely we wrote. We made some phone calls [laughter]; she came to visit. She later sent her son to spend a month with us one summer and still are in touch. SPEAKER 1: You said… ANNELISA: One in particular is just a few month older than I. And then another is about… Well, I was speaking a little and they were speaking a little English and we managed. SPEAKER 1: Really? Did you father …. ANNELISA: No, not really. He would speak to my grandparents in Italian and sometimes they would answer in English. They would speak in Italian when they didn't want us to understand what they were saying, but they really didn't make an attempt to teach us to speak Italian when we were young. You know, I think they regret that now and later on I studied Italian in college and one of my brothers did as well. But you know, I did two years and when I went to sign on to year three they weren't offering it. So I would like him to learn and we periodically pick tapes. We always take the tapes before we go on the trip. That's not really adequate but it's… I think the fact that we all sat down together to eat dinner, that was one. Some of the foods were different. The travel was different. And the topics of conversations were different. I am not so sure that it was more sort of ethnically oriented. Well, let me see… I think a large part of it was due to my dad's interest, you know, that we acted with this notion that we had an Italian heritage. SPEAKER 1: Now your mother… ANNELISA: Oh, my grandfather was born in Italy and her mother was not Italian, although her mother learned to cook from her sister-in-law and she actually learned to speak Italian. I guess you would say she was an Italian-American. There wasn't a lot of conversation about her being Italian when we were young. I mean, my father always talked about being Italian; my mother really didn't. I think her family… for her family, it was important to assimilate more than my dad's family. 8 SPEAKER 1: I wonder why? ANNELISA: Her father had come at a younger age. Her grandparents had come to this country; my father's grandparents had not come here. It made the difference − but that was the difference. SPEAKER 1: What would…? ANNELISA: I would have to say Italian-American because I have had my consciousness raised [laughter] for a long time about my family heritage and I had an interest in the family history. And we make, you know, some effort at maintaining some traditions, although I do think that it's been watered down a whole lot [laughter]. SPEAKER 1: Lack of time, or…? ANNELISA: Mostly lack of time. I mean, I think of all the things my grandmother did. But she was home; she never drove. I'm barely home; I'm driving everywhere. So the… you know, we like to cook. It takes time; we don't do as much of it as my grandmother… tried to maintain a garden in the summertime, transplanted the grapes but we still haven't got around to making the wine. I am not sure it will ever happen. The interest is there, but the time is not. SPEAKER 1: No. ANNELISA: [His] family is mostly French; a little Irish, a little Scotch. That's where the Brown comes from. I don't think he really aligns himself with a nationality, necessarily. We really don't talk about family heritage. They talk about relatives but not ethnic background [laughter]. He is very easygoing person. I think he found my father interesting because it definitely widened his horizons in a whole lot of ways… Island or two, but had never really left the country before we got married; so, you know, he found himself traveling and the joke is that we are still trying to find out something that Rick doesn't like to eat. He's got a wide palate. He's… you know, wide open to new experiences so he didn't hold it against me [laughter].9 SPEAKER 1: Was it important to your mother and father that you made…? ANNELISA: My father used to talk about that when I was younger but that dissipated through the years [laughter]. SPEAKER 1: What about the same religion? ANNELISA: [NOTE: during this section it sounds as if there are at least one and possibly two other women speaking but the voices are so similar it could not be differentiated easily] Up to now he might say something about it but, no. He would. You know, my father was very much like a lot of Italian men. You see them in church when they are young. Then you see them for weddings and baptisms and funerals. And then they get older then you start see them on a regular basis again. My father was not really the churchgoer when we were younger. He is now but he wasn't when we were younger. I think both my parents are very spiritual. Yes. The oldest. There were definitely gender differences. One brother was 11 months younger and the other was four and a half years younger. Being the oldest it wasn't necessarily that I would do something first and a year later my brother would get to do it. We'd sort of always get to do it at the same time because he was a boy. They were definitely allowed more freedoms than I was. No question about it. Socially − yes, but even in the jobs they were allowed to take, my dad really wanted me to work for him in some capacity. Whereas my brothers could go out and they had the experience of a wider variety of jobs; there were certain things they just didn't want me to do. Oh, I had a lot of chores. [Laughter] My brothers were good workers and they had chores but didn't have things that needed to be done daily. Oh, absolutely; my father considered himself very progressive because he has two colleagues that are female. But we are exceptions [laughter]. There were definitely gender biases. And I would need to be able to do all the things that my mother does well, and then do what my father does. 10 I think it just evolved; I would not say that it was undue pressure, but there were certainly expectations. I think I was fortunate enough I was able to rise to the occasion. I think sometimes those expectations can be difficult for some children with a different personality. Maybe I was just enough like my father to cope with the expectation [laughter]. SPEAKER 1: So is it true to say that… ANNELISA: He is very enthusiastic about his profession as he is about his heritage [laughter] so I think in his view there was nothing better I could do. Yeah. SPEAKER 1: Did you ever consider doing something different? ANNELISA: I did at different times but I think that when I was younger, I really wasn't exposed to a lot of job opportunities; or not opportunities, you know − careers. It was one that I happened to know a lot about because my dad's office was downstairs; we lived upstairs. I did different facets of the job, you know, depending on my… I just fell into it. Maybe I was genetically programmed; I am not sure [laughter]. SPEAKER 1: Are you happy with the choice? ANNELISA: I am happy with the choice − I enjoy what I do. SPEAKER 1: I want to say… ANNELISA: No, not really. I don't remember exactly how that came about. I did. SPEAKER 1: What was that like? ANNELISA: Well, actually I had gone away my last year of high school. I had been away to boarding school and my brother had gone off to boarding school as well. To go away was not such a big deal. You know, I was 45 minutes from home, so… SPEAKER 1: Which high school? ANNELISA: I went to Abbot Academy in Andover. I just… it was a four-year school, but I just went away for my senior year. I just went there for one year. SPEAKER 1: So where did you go previously?11 ANNELISA: I really wasn't happy at Fitchburg High School. Initially thought it would; then I sort of thought maybe I explore other avenues and by the time I was senior I decided I that I was going to podiatry school [laughter]. SPEAKER 1: What was that like? Was that a…? ANNELISA: One of the defining moments was when I toyed with going to law school and I went in to take in the boards and I had to be fingerprinted along with every other student and I thought… [Laughter] SPEAKER 1: Oh, gosh! So then you decided. ANNELISA: At that point it was pretty clear, yeah… SPEAKER 1: Other than think, "Gee, I think I am going to podiatry." [Laughter] ANNELISA: No. I think he expected that I would be going [laughter] probably wasn't necessary… SPEAKER 1: How many years was podiatry school? ANNELISA: Four years. SPEAKER 1: Four years? So you went to Holy Cross for four… ANNELISA: I mean home? Yes. Absolutely. But I did two years residency first. SPEAKER 1: Where was that? ANNELISA: I went to Philadelphia for a year and then back to New York for another year and then I came home. [Laughter] I didn't have a particular place; it was just to consider going elsewhere or to go home to an established practice. SPEAKER 1: So when you went… and did you? ANNELISA: For a very brief time. SPEAKER 1: You were practicing elsewhere, but now you are part of your father's practice. ANNELISA: He's semi-retired; he sees very few patients in the Fitchburg office. But he does a lot of teaching in both Rome and London. So he takes off for periods of time SPEAKER 1: Is that something he has tried to get… ANNELISA: Yes, he has.12 SPEAKER 1: Are you interested? ANNELISA: I did some teaching when he had residency program when I first came home to practice with him but I am not interested in doing the traveling now; not because they don't like to travel − that part of it I would enjoy − but because I have a nine-year-old and I want to be home and do things with him. It's definitely not an option at this point in time. SPEAKER 1: Does he have any expectation…? ANNELISA: Oh, definitely. It was his… his profession was his sort of way to freedom, if you will. You know, he talks about his Italian heritage but he became sort of the American doctor and it gave him his independence and respect in the community and that was the way he did it, as many others have done it in both law and medicine; and I think when that happens, oftentimes fathers think well, it worked for me, it will work for you. I think there is great pressure put on children of parents who learn professions; particularly when they were the first generation in this country. I have seen lots of incidences of that. SPEAKER 1: Did…? ANNELISA: Well, yes, and no. If you take it as being first generation only, yes; but he got the education he did was a great thing. It is a reflection of, you know, combination of the GI bill − he described as being one of the best things American did for itself at that point in time − but also his willingness to really work hard. You know, he had the GI bill but he worked nights and went to school days. But also he was very fortunate in that both of his parents could read and write their own language when they came to this country, and a lot of immigrants could not say that of themselves. So they came here and they both went to night school to learn English, to read and write English. And my grandfather probably was unusual in that he educated both of his daughters. They both had master's degrees. So 13 although there were gender differences, they did value education and everyone helped the other to get the education that they knew they would need. He gave up on it because they were both very good at what they did. SPEAKER 1: What did they…? ANNELISA: They were both very artistic. One was a graphic designer. They both were graphic designers; one worked basically for a large company and did in-house advertising and the other did it out on his own as a freelancer. SPEAKER 1: Did they both…? ANNELISA: One stayed in the Fitchburg area and the other went to school in New York and stayed in New York and worked there. SPEAKER 1: Wasn't he…? ANNELISA: He had couple of opportunities to become a president of a podiatry school. And there is sort of lot of glamor associated with living in a large city. But my dad had always returned to Fitchburg. He grew up there and when he finished podiatry school he thought of setting up a practice elsewhere but decided that he wanted his children to know their grandparents. And this sort of roots thing was important to him. And he always returned and as much as he likes to tell us… and I think that he liked being in a small, town. He liked knowing everybody, he liked knowing the history. When he meets a patient he asks, "What was your mother's maiden name?" And he invariably knows somebody connected to them; and that doesn't happen in New York City or Chicago, so… Of work? Yes. I like taking care of people. It's pretty rewarding. It's not the kind of situation where you have to tell people they have cancer or, you know, the horrible day-to-day medical things. Most people come in not feeling too well and leaving feeling a whole lot better so that makes the day pretty pleasant. I think for my mother I got the sense that an education is a very important thing to pursue. She had not done that and she wished that she had the opportunity and made it sound very 14 important. My mother was the silent glue and my father was the noisy glue. They were both always present. She did make some Italian dishes but it was not… but not on a daily basis. We ate a lot of fresh vegetables and fruits and so forth, but it was also the time of frozen vegetables and, you know, sort of the cooking of the '50s was the trend for a while. And then I think my mother has really gotten back to more Italian cooking as everyone become more health conscious with lowering cholesterol and fat and so forth. She's gone back to more fresh vegetables, salads, pastas than we actually had growing up as children. Most of the Italian cooking was done by my grandparents when we were young. Now my grandparents lived in Leominster − so maybe 5 miles from our house − and my mother's mother lived just a couple of miles from us… Italian cooking, right? No, my mom cooked every day, but it wasn't always Italian food. She does more Italian cooking now than she did then. SPEAKER 1: Who taught you how to make pasta? ANNELISA: My grandmothers. SPEAKER 1: Was… ANNELISA: I think it was very informal, just part of the repertoire. I would always sort of watch what they were doing, try to participate… [Laughter] SPEAKER 1: Do you feel a certain allegiance to Fitchburg? ANNELISA: I guess allegiance…I have a soft spot in my heart for it. I know what kind of community it was when I was growing up. I think that there have been economic hardships in Fitchburg but I think it's a great community. I think there is a lot of to offer. I participate in things like the Fitchburg art museum. There are some great institutions in Fitchburg that need to be supported to the benefit of the whole community. I am not sure commitment is the right word. As long as I am feeling interested in working I think that is where I would work. But 15 no, I think, although my dad has been very influential and there have been lot of expectations that I think I made efforts to fulfill, I think that it's important to note that he is pretty much done what he wanted to do when he wanted to do it. And that I should be able to do the same. [Laughter] SPEAKER 1: Did you ever get… you know… I don't know. So his father expects… ANNELISA: I definitely see generations. People ask me almost every day where I work, someone will ask me about my dad or my grandfather. And there are patients that I have that I have known the parents and/or the grandparents. All of them… but certainly on a daily basis there are people that have been coming for… I think for me that is the greatest sense of community I have experienced because I wasn't in a school of neighborhood where people typically my age talk about community. I didn't have that; but I have had it more with work than in anything else. I think there were some women who were disappointed that I was not a male doctor. I remember one lady actually said to me, "I thought you would be a big man." And you know, I had to explain that I was the daughter. Because having the same name sometimes people would not… SPEAKER 1: I probably asked this in one way, but do you think… ANNELISA: I am sure he is proud. Yeah. Well, you know, there were all kinds of heights to which my dad would go and would be happy to have me go as well. And I have really chosen the low road but I think, still, in the end he is proud. Oh, yes. Lots of people knew my dad so a lot of people had an opinion. Some really positive and some not so positive because he has always been a controversial figure. SPEAKER 1: Was he ever…? ANNELISA: Not politics. Professionally he has always been on the board of health. Within his profession he was very active politically. He has always been outspoken but he also always been a doer. 16 He does not just sit back and criticize; if he has a better idea he typically acts on it. Geographically it was a compromise for both me and Rick. SPEAKER 1: You mean…? ANNELISA: Work; it's pretty much equidistant from work. SPEAKER 1: Mm-hmm. Where does he work? ANNELISA: Right now he is in [air] but he's on the road. He needed access to 495. I mean, I had a happy childhood. I really didn't know what life would be like in a different kind of community. I lived really close to the downtown areas. I was independent; I would walk to the Y, the museum, the post office, the library. I did all the errands for the office, so I was on the go all the time, I knew most of the merchants on Main; I mean, nowadays there are a handful of merchants, but then every storefront was the shopping mall. Highway access to center of town… SPEAKER 1: Childhood friends? ANNELISA: One in particular stayed in Fitchburg and, as I did, she does what her father did before her [laughter]. SPEAKER 1: Is she Italian? ANNELISA: Mm-hmm, went for a while and then came back home. Lived there part time, lived out of state part time. Not working to have children. I think it's possible that I could be living in the village but the cousins that I know now have moved from the village. They would go back because there were older relatives there. But for the most part the young generation left. I think that the countryside is beautiful; I would be very happy living there. I am not sure what I would be doing for an occupation. SPEAKER 1: What do…? ANNELISA: One of them is an architectural engineer and the other is a shop owner now. She had done sales of various kinds. I think that just because maybe now you are interviewing folks that are talking about their ethnic heritage, but I… well, my husband went to Notre Dame; if you go out to Notre Dame you will meet a lot of guys that are talking about being Irish. It's very17 important to be Irish there. Whether or not you are Irish [laughter]. Exactly… I think it's just the circle you happen to fall into. I am not sure whether is as important as something to banter about. I would say that probably my interest in Italy was sparked mostly from my grandmother, my dad's mother whom I call "Nonni" because she would on occasion receive a letter and she would pore over these letters and she would occasionally receive a photograph and she really handled it as a treasure. And she would tell stories and I could tell it was a place that she really missed, and that there were real people there. I mean, she really made it come alive. They didn't have a telephone or computer to contact people but life in Italy was very real for her and I think that she always missed it. I do think they're important, I think, to help and everyone gets up on their own and… it sort of always embraced the League of Nations at home and at work. And as you get to know other people from other countries, what I find myself recognizing are the similarities in most cultures. Family is very important. I think that is just a human quality. And how you sit around the table may differ but you know those… the way you relate to one another. I think I find myself looking more for the… or seeing more of the common threads rather than the differences. The differences may be food and they maybe holidays and they may be… or things or history. And those things that embellish life but… my curiosity is to know more about my cultural heritage but also to learn about the others. I have always felt pretty strongly about that, I would say, for most of my adult life. I think it puts emphasis on the fact that all you really have in life is some time and you don't know how much of it you have and that you'd best make the most of it. Having lost my younger brother so early, that's something that has been very real for some time, you know. SPEAKER 1: You happy with…18 ANNELISA: Makes you appreciate… And you realize that you are… if you have children you realize that you have one opportunity you cannot make up tomorrow. SPEAKER 1: What do you mean by…? ANNELISA: What you may neglect today you cannot make up tomorrow. SPEAKER 1: Thank you very much. That's the end of the interview. And I am so… /AT/ca/mm

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.