Suchergebnisse

Issue 34.2 of the Review for Religious, 1975. ; 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 Q 1975 by Review [or Religious. Composed, printed, and manufactured in U.S.A. Second class postage paid at St. Louis, Missouri. Single copies: $1.75. 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 mgney order payable to Review ]or Religious in U.S.A. currency only. Pay no money to p~rsons claiming to represent Review ]or Religious. Change of address requests should include former address. Daniel F. X. Meenan, S.J. Everett A. Diederich, S.J. Joseph F. Gallen, S.J. Editor Associate Editor Questions and Answers Editor March 1975 Volume 34 Number 2 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 and books for review 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, S.J.; St. Joseph's College; City Avenue at 54th Street; Philadelphia, Pennsyl-vania 19131. Typical Constitutions Joseph F. Gallen, S.J. Joseph F. Gallen, S.J., a specialist in canon law for religious, is a member of the Jesuit Community at St. Joseph's College; City Avenue at 54th Street; Philadelphia, Pennsylvania 19131. INTRODUCTION 1. Plan. The purpose of the present work i~ to facilitate the writing of constitutions of congregations of sisters. It is in fact a typical set of con-stitutions and consists of three parts: I. Spiritual, which is a topical list of spiritual matters for the articles of the first and purely spiritual part of the con-stitutions. Legal norms and details are excluded from this part. 11. Legal, the more important legal articles of congregations of sisters, and these are to make up the second part of the constitutions. III. Statutes, which are not part of the constitutions. These consist of the lesser legal norms to which are to be appended the enactments of general chapters and the ordinances of superiors general. The present work is baled primarily on "Typical Constitutions of Lay Religious Congregations," Review for Religious, 25 (1966), 361-437, also ob-tainable as a reprint from Review for Religious; secondarily on "Proper Juridical Articles of Constitutions," ibid., 27 (1968), 623-32; and lastly on "Constitutions without Canons," ibid., 452-512, which also contains a hand-book of the canons that apply to congregations of sisters, 477-508. 2. Two parts in constitutions. The essential principle of this plan is not that the constitutions are divided into two parts but that the first part is purely spiritual and therefore does not contain legal norms or details, which are con-fined to the second part and to the statutes. The reason for following this prin-ciple is my experience, observation, and judgment that legal norms and details necessarily dry up the spiritual articles of constitutions. The Holy See ap-proved the constitutions of Visitation Nuns, effective from February 2, 1971, 191 192 / Review for Religious, Volume 34, 1975/2 which are divided into two books, one spiritual, the other legal. The same ap-proval had been given in the past to the constitutions of some orders of nuns, in which the canonical norms were appended to but did not form part of the con-stitutions. A juridical norm is to be accurate, clear, and as brief as possible. There are to be no superfluous words; every word is to mean something perti-nent. The result is a dry utterance, and it is evident that details are dry. Law and details have their necessary and proper place in the religious life. They are to be observed but this does not mean that they are to obstruct or to be con-fused with the spiritual. Ecclesiae sanctae (no. 14) states in effect that less stable, less general, and more detailed norms should not be part of the con-stitutions. 3. Canons should not be included in the constitutions unless this is necessary or counseled for the sense of the particular article of the con-stitutions. The constitutions are the proper law of the institute; canons and other matters of common law are the universal law of the Church. There will undoubtedly be translations of the new canon law into at least the principal vernacular languages. An analytical index or handbook of the canons that apply to congregations of sisters can be used by all congregations, and the ex-cessive number of legal articles that have been in the constitutions of each con-gregation can thereby be eliminated. As stated above, there is such a handbook of canons for congregations of sisters in Review for Religious, 27 (1968), 477- 508. 4. First and spiritual part of the constitutions. Typical topics for this first section are listed below. This section should consist of the broad, fundamental, spiritual, religious, human, and social principles of the religious life. The style should be in keeping with the dignity of the matter, motivating, and inspiring. It is to be well written but is not to be merely attractive spiritual reading nor mere narration or information. It is to lead to action, as is the second part of the constitutions and the statutes; it is a rule of life and conduct, and it is in this most important aspect that the style of current experimental constitutions is defective (Review for Religious, 33 (1974), 378-9). This section is not to be a manual of spiritual theology; it gives the more general and fundamental motivation and spirituality of the Church and of the institute. The spiritual sec-tion does not free from but presumes and demands the constant prayerful study of Sacred Scripture, the teaching of the Church on spiritual, theology and the religious life, spiritual theology itself, and other sound spiritual words (ibid.). Obviously the spiritual section should be solid and not filled in with unreal or unsubstantial motivation or spirituality. Especially for this section, the follow-ing footnotes in the article, "Typical Constitutions of Lay Religious Congregat!ons," can be consulted. These contain a listing of other articles, particularly those of spiritual content, ,often found in chapters of constitutions in the past. These footnoteg are nos. 5, 16, 19, 22, 27-9, 32, 36, 40-1, 43-6, 71-2, 74, 90, 93, and 95. From this same article, the following articles should be in the first and spiritual section of the constitutions: 1-2, the general and special Typical Constitutions / 193 purpose; 82, 94-5, the definitions of the essential religious vows; and no. 93, the law of common life in relation to poverty. 5. Second and legal section of the constitutions. This is composed in greater part of the determinations of matters left undetermined in canon law and also of articles over and above canon law. By reason of canon 572, par. 1, no. 6, the vows must be received by the legitimate superior according to the constitutions. The constitutions therefore must determine who is the legitimate superior in this matter. Canon law says nothing on the age required for elected general officials nor for local superiors. The practice of the Holy See in ap-proving the constitutions of pontifical congregations commonly demanded thirty-five years of age for such officials and thirty for local superiors. These are consequently articles over and above canon law. The more important and broader legal articles are to be in this section, those of lesser moment and less general in the statutes. Headings are put at the beginning of many articles in these two sections that the reader may see at a glance and reflect on the topics to be in the second and juridical part of the constitutions and in the statutes and also to note the general difference of the topics in these two sections. These headings therefore do not have to be retained in the constitutions. The order of the matters or articles in none of the three sections will necessarily be the same in all congregations. However, it is recommended to follow the same order in this second section and in the statutes for facility of use. Other articles of like import may be added to any of the three sections. In the juridical part of the constitutions and in the statutes, more important additions should be put in the former, the less important, less general, less stable in the latter. This legal sec-tion and the statutes have especially been based on the three articles mentioned in no. 1 above. In the article, "Proper Juridical Articles of the Constitutions," the following explanatory footnotes can be ~sefully consulted: Nos. 2, 4, ad-mission to and dismissal from the postulancy; 3, prolongation of the postulan-cy; 5, admission to the noviceship; 8, dismissal of a novice; 9, prolongation of the noviceship; 10, admission to profession; 11, anticipation of renewal of tem-porary vows; 12, exclusion from profession; and 13-5, dismissal. Articles 86, 101-2 of this section may be omitted, and 58 transferred to the statutes. 6. Statutes, which are not part of the constitutions. It is to be emphasized that this section is not part of the constitutions. Therefore, it does not demand the approval of the Holy See nor of the local ordinaries in the case of diocesan congregations. Consequently, it may be changed by the institute itself, unless the matter is one of common law, as the custom book is now changed by the in-stitute. This section is to contain the norms that are less important, less general, less permanent, more procedural than .substantial, more office and job profiles and descriptions than norms on the religious life (Ecclesiae sanctae, no. 14). Articles 3, 10, 19, 21, 23-4, 29, 33, 41, 43, 88, and 95-6 of this section may be omitted. The enactments of general chapters and the ordinances of superiors general should be placed at the end of this section. For this reaspn it can be more efficient and economical to print this section as a separate and less expensive booklet. 194 / Review for Religious, Volume34, 1975/2 7. Bibliography. In addition to the articles mentioned in no. 1 above, the following questions and answers and articles in Review for Religious will be helpful: "Too Much Canon Law in Constitutions," 15 (1956), 220-1; "The Constitutions," 19 (1960), 323-67; "Differences in Constitutions of Sisters and Brothers," 26 (1967), 507-16; "Differences of Law between Pontifical and Diocesan Lay Congregations,"' 27 (1968), 289-307; "Omission of Canons from Constitutions," ibid, 1144; "Postconciliar Norms on the Revision of the Constitutions," ibid., 1145-7; "Votes Required for a Revision of the Constitutions," ibid., 752-7; "Canon Law for Religious after Vatican II," 31 (1972), 949-66; 32 (1973), 1273-87; 34 (1975), 50-70; "Revision of the Constitutions," 33 (1974), 376-85. 8. Exclusion of added notes. It had been my intention to add some ex-planatory notes, but I later felt that this would only encumber an article that was already very long. It is sufficient to note that the duration of the postulan-cy, noviceship, and temporary profession is that which 1 consider the best. Provincial superiors and officials may also be elected in the provincial chapter. Finally, the directress of novices and her assistant do not have to be designated for any determined duration of office. 9. Based on the practice of the Holy See. The legal section of the con-stitutions and the statutes have been presented with the practice of the Sacred Congregation for Religious and Secular Institutes in approving constitutions always in mind. However, at times I have proposed suggestions of my own, for example, in art. II, 31, 59, and 115 of the legal section and art. 60 of the statutes. 10. General chapter retained as now. I found the place and manner of presenting the general chapter difficult to decide. I finally concluded that the best place was at the end of the legal section of the constitutions, with the norms of common law retained as now. PART I. SPIRITUAL The spiritual section, as here given, is composed simply of a list of the headings that should be developed in it. One important reason for this plan is to give full possibility for the expression of the distinctive character of a religious institute, which cannot be readily actuated in the legal section. As stated in the introduction, this part should consist of the broad, fundamental, spiritual, religious, human, and social principles of the religious life. It should give the more general .and fundamental motivation and spirituality of the Church and of the institute. Other topics may be added but they should fall within the principles just given. I. Divine vocation. The invitation of the Holy Spirit is manifested in the interior illumination and inspiration of the personal, close, and especially the total love of our Lord for you. 1 Jn 4:9-11, 19; PC, no. 6. 2. Response. Your response was to accept a life of personal, close and es-pecially of total love for our Lord. Col 3:14; Rom 13:10; I Cot 13:!3; Eph 3: 17-8; LG, nn. 39-40, 44; GES, no. 24; PC, nos. 5, 11. Typical Constitutions 3. Baptismal consecration. Relation of this invitation, response, and acceptance by God to baptism, or baptismal consecration, as the sacrament of regeneration and initiation. PC, no. 5. 4. Spirit and charism of the founder or foundress. 5. Relation of Rule, constitutions, and all law for religious to this invitation-response or consecration. PC, no. 2; Review for Religious, 33 (1974), 381. 6. Invitation to perfection is to the perfection of love or better still to a love that is personal, close, and especially total of our Lord and of all mankind for Him. 7. Perfect love will be attained completely only in the eternal possession of God in the beatific vision. From this it follows that life on earth must be similarly supernatural and be lived with sufficient understanding and con-sciousness of the Indwelling of the Trinity, of sanctifying grace as the par-' ticipation in the divine nature, as adoption into the family of God, of the in-fused virtues, the predominance of the supernatural virtue of charity, of the gifts of the Holy Spirit, the illumination and inspiration of the Holy Spirit, and of the relation of these to the Mystical Body, the vine and the branches, and the sacraments. I Cor 3:16-7; Jn 14:23; 2 Pt 1:4; 1 .In 3:1; Rom 8:17; Gai 4:4-6; Eph 1:4-6; Rom 8:28-30. 8. Our Lord is the ideal. However, we do not so much imitate as live Him, by growing through love and in proportion to its degree into His way of think-ing, loving, and desiring, and thus in any circumstances doing what He would do. This is the source, the living, that Vatican II emphasized in its effect of witnessing to Christ. Phil 2:5. 9. The outstanding fact of the consciousness of our Lord was that He was the Son of God. Ours should be a like consciousness of being a daughter or son of the Father, the younger sister or brother of our Lord, and under the guidance of the Holy Spirit. This should be a result of the conviction of the divine adoption. 10. Difference from the lay life is in the means to the end. Mt 5:48; 1 Thes 4:3; Eph 1:4; I Pt 1:4-6; LG, no. 11, 39, 42. 11. The purpose of the essential means, the evangelical counsels, is to con-trol the principal obstacles to the perfect lore'of God. LG, no. 44-6; Letter of the Papal Secretary of State, July 13, 1952, Bouscaren-O'Connor, Canon Law Digest, 4, 96. (a) Chastity. 1 Cor 7:32-8; LG, n. 42; Pius XII, Courtois, The States of Perfection, nn. 505-505a. (b) Poverty. Mt 19:23 ff.; 13:22; Lk 12:34; 12:23. (c) Obedience. Rom 5:!9;.Phil 2:8. 12. Religious life is ecclesial. The religious life is ecclesial because it is part of the function of the Church to promote the intensely universal and total love of Christ, which is what religious are primarily to live, and this is what they are primarily mandated to live by ~he approval of the Church of their institute and its Rule and constitutions; Vatican II places the religious life in the Dogmatic 796 / Review for Religious, Volume 34, 1975/2 Constitution on the Church; canon law makes religious life a distinct class of persons in the Church, with juridical existence and distinctive rights and obligations; the Church in approving the apostolic nature and constitutions of an apostolic religious institute gives its members a mandate to go forth as its apostles; in the religious life should be found primarily the sanctity that is the note or guide to the true Church; the Church interprets authentically the evangelical counsels, regulates their practice, establishes states of perfection, approves Rules and constitutions, and guides and watches over religious in-stitutes that they may remain faithful to the spirit of their founders. LG, nos. 43-5. 13. Necessity of all three evangelical counsels. Leo XIII, Plus XI, Plus XII, Paul VI, Vatican II. Courtois, ibid., nos. 33, 130, 403; Bouscaren- O'Connor, ibid., 6, 427; LG, no. 44. 14. Mass, Eucharist. The Eucharist as the center of the life and day of the religious; counsel of due devotion to the Real Presence. 15. Liturgy. The liturgical spirit should be progressive according to the norms of the Church, markedly interior, adult, restrained rather than distinc-tively emotional, and not prominently characterized by a love of novelty and change. 16. Devotions. The spiritual life of a religious should not be mere devotionalism, but devotions and practices approved by the Church should be neither excluded nor discouraged. 17. Blessed Virgin. The institute and its constitutions should necessarily emphasize the Blessed Virgin Mary in her relation to our Lord~ redemption, the Church, and to the sanctification, community life, and apostolate of the members. 18. Sacred Scripture. The reading and study of Sacred Scripture should be encouraged primarily in relation to and for the spiritual life. 19. Prayer. The broad principles of prayer and its place in the religious life should be given. Liturgical prayer does not exclude personal prayer. There should be a prescription of at least a half hour of daily mental prayer. Lk 5:16; 6:12; 9:18; 11:1. 20. Community life. Its pui, poses are: strength and perseverance to live the religious consecration by living with others of the same consecration; help in the apostolate and professional aspect of life; to enable the religious to develop socially and to have a socially satisfactory life. Anything is to be avoided that would fragment the congregation or that would factually eliminate or lower community life. 21. Apostolate. The mission of the Church must be a continuation of that of our Lord, and that of a religious institute must be to be a part of the aposto-late or mission of the Church. The primary purpose of redemption was the com-munication of divine life, and thus the essential apostolate of a religious in-stitute is that its members be an instrument, even if remote, in the communica-tion, intensification, and retention of divine life. The work should also be such as to help the union of the religious with God. The apostolic works are com- Typical Constitutions / 1117 munity works, not, outside of a rare exception, to be merely an individual work. There should be a special love and dedication to work for the poor, the neglected, the handicapped, the unfortunate, and the disadvantaged. The religious life is not mere natural development nor an apostolate of mere social work and action (GES, no. 42). All secularization of life or work must be avoided. 22. Formation. The broad spiritual, educational, professional, human, and social aspects of formation should be given in this section. 23. Cloister, Silence. In some institutes more contact with seculars should be encouraged than in the past, but cloister should be observed and the house should never lose the atmosphere of a religious house. The members of a com-munity should have the assurance of reasonable privacy. Religious silence is an aid to prayer and to an interior life, not mere politeness. 24. Mortification. The tendency to self and sin within us demands morti-fication. This must always be voluntary but much more passive than active mortification. Not everything in the Christian life is positive but nothing is purely negative. Mortification, renunciation, abnegation have as their purpose an intensification in virtue, which is always lived personally in Christ, and es-pecially in the supernatural virtue of charity. 25. Ecumenical spirit. 26. Religious and the modern world. The relation of religious to the tem-poral world should be included and based on the Constitution on the Church in. the Modern World of Vatican II. 27. The broad principles on at least several of the following should be in this part of the constitutions: suitability of candidates, pre-entrance guidance, postulancy, noviceship, juniorate, religious habit, profession, the sacrament of penance, religious exercises, correspondence, suffrages for the dead, retirement and care of the aged, sick and infirm, government, general and provincial chapters, superior general, other superiors, councilors, treasurers, directresses of postulants, novices, and junior professed, provinces, regions, houses, the Rule, and the constitutions. PART II. LEGAL I. General purpose. The Sisters of. are a pontifical (diocesan) congregation whose general purpose is the response of a personal, close, and particularly total love of our Lord and of all men and women for Him in a supernatural life that is a filial love of the Father, an intimate participation in the divine life, and whose primary and universal norm is the person Christ, un-der the inspiration of the Holy Spirit. It is a life mandated and guided by the Church, and by the charism and spirit of their own congregation. These are supplemented by the laws of the Church and of their own congregation. The sisters profess .the simple vows of chastity, poverty, and obedience, which are an essential means to the attainment and intensification of this love. 2. Special purpose. (For example:) In their special purpose, the sisters, mandated by the Church as its apostles, are essentially to be an instrument of 198 / Review for Religious, Volume 34, 1975/2 God in the communication, preservation, and intensification of the same divine life in others. This they do through their life and work as Christian educators and nurses in hospitals. 3. Authorization necessary for a change in the special purpose or in the particular works. Without the permission of the Holy See the special purpose may not be changed, nor may works not included in it be added in a general and permanent manner. 4. Change in the habit. No permanent, substantial, or general change in the form or color of the habit may be made without the permission of the Holy See. 5. Right to admit to the postulancy. The right to admit an applicant to the postulancy belongs to the superior general (provincial congregation: higher superior), who has also the right to dismiss her if she is judged unfit for the life of the congregation. A postulant has full liberty to leave the congregation. 6. Right to admit to the noviceship. The right to admit to the noviceship appertains to the superior general (higher superior) with the consent of her council. 7. Duration of the noviceship. The duration of the noviceship is two years. The added year is not required for the validity of profession, and the superior general with the advice of her council may dispense from it wholly or in part. 8. Dismissal of a novice. For any just reason a novice may be dismissed by the superior general (provincial congregation frequently: higher or provincial superior) with the advice of her council. 9. Prolongation of the noviceship. If the st~itability of a novice is doubtful, the superior general (provincial congregation frequently: higher superior) with the advice of her council may prolong the time of her noviceship but not beyond six months. 10. Religious profession. Upon completion of the noviceship and in the novitiate house, the novice shall make profession of simple vows or other com-mitment for three (two) years. At the end of this period the sister shall renew her vows for two (three) years. The superior general (provincial congregation: provincial or higher superior) may prolong the prescribed period of temporary profession but not beyond a year, in which case the sister must renew her tem-porary profession. OR: . . . the novice shall make profession of simple vows for one year. This profession is to be renewed annually until five full years of temporary vows are completed. The superior general . . . OR:. Upon the completion of the noviceship and in the novitiate house, the novice shall make profession of simple vows for three years or until the com-pletion of her twenty-first year, if a longer time is necessary to attain the age prescribed for perpetual profession. The superior general., may prolong the prescribed time of temporary profession, but not beyond a second term of three years, in which case the sister must renew her temporary profession. The right to admit to first profession, renewal and prolongation of tem-porary vows, and perpetual profession appertains to the superior general with Typical Constitutions / 199 the vote of her council. This vote shall be deliberative for the first temporary profession but only consultative for the renewal and prolongation of temporary vows and perpetual profession. (Provincial congregation:) The right to admit to first profession, prolonga-tion of temporary vows, and perpetual profession appertains to the superior general with the vote of her council. This vote shall be deliberative for the first temporary profession but only consultative for prolongation of temporary vows and perpetual profession. The provincial superior presents the requests for admission to the superior general, with the deliberative vote of her council for first profession and the consultative vote for prolongation of temporary vows and for perpetual profession. The right to admit to renewals of temporary vows appertains to ttie provincial superior w~th the consultative vote of her council. 11. For the validity of any profession, the following is necessary in addition to the other requisites stated in canons 572-3: that the profession be received by the superior general or a sister delegated by her. (Provincial, regional, and) Local superiors and their legitimate substitutes are delegated by the con-stitutions to receive all professions in their (provinces, regions, and) houses and with power also to subdelegate. The added period of two years is not necessary for the validity of the perpetual profession, and the superior general with the advice of her council may dispense from it wholly or in part. 12. The following is the formula of profession: 13. Obedience. The sisters are bound to obey by reason of the vow only when lawful superiors command expressly in virtue of holy obedience or in equivalent words. 14. Superiors shall rarely, prudently, and cautiously command in virtue of holy obedience and only for a grave reason. It is expedient that a formal precept be given in writing or at least in the presence of two witnesses. 15. Local superiors, especially of small houses, shall not give commands in virtue of holy obedience except in grave and urgent cases, and they should then immediately notify the superior general (provincial congregation: provincial superior). 16. The sisters are obliged by the virtue of obedience to fulfill the prescrip-tions of the constitutions, statutes, and other orders of superiors. 17. Supreme authority. Supreme internal authority is exercised ordinarily by the superior general assisted by her council and extraordinarily by the legitimately assembled general chapter. 18. Authority of the superior general. A serious reason and the deliberative vote of her council are required for the superior general (a higher or regional superior) to transfer or remove a superior or official before the expiration of a prescribed term of office. Unless otherwise specified, officials may be reap-pointed indefinitely. With the consent of her council, the superior general may prolong the term of office of (provincial, regional, and) local superiors when this is necessary. 200 / Review for Religious, l/olurne 34, 1975/2 19. The superior general has the right to transfer the sisters from one house to another and to assign their duties. 20. Provincial congregation. The congregation is divided into provinces. The original establishment and the total suppression of all existing provinces are reserved to the Holy See. All other establishment, modification, and sup-pression of provinces appertain to the superior general with the consent of her council and to the general chapter. Transfer to another province. Only the superior general with the advice of her council and ordinarily after consulting the interested, provincials may per-manently transfer a sister from one province to another. 21. The superior general shall prudently direct and supervise the ad-ministration of the temporal goods of the congregation and of each (province, region, and) house in accordance with the prescriptions of canon law, the con-stitutions, and statutes. 22. The superior general may not appoint a vicar and delegate powers to her nor may she grant a sister active or passive voice or deprive her of it. 23. If it should ever seem necessary to remove the superior general from of-rice, the general council must submit the matter to the Sacred Congregation for Religious and Secular Institutes (diocesan: the ordinary of the residence of the superior general). If the superior general thinks it her duty to resign her of-fice outside the time of the sessions of any general chapter, she shall in writing make known her reasons to the same Congregation (diocesan: same ordinary). During the time of any general chapter, even if only of affairs, the superior general shall present her resignation and reasons to the chapter, which is com-petent to accept it, elect her successor and also other elective general officials. 24. Canonical visitation. The superior general shall make the visitation of the entire congregation at least every three years (at least once during her term of office). She shall see that the houses immediately subject to her are visited every year. The provincial superior shall make the visitation of all the houses of her province once a year, and the same frequency of visitation of a region shall be observed by the regional superior. Both may omit this visitation in the year of the visitation by the superior general. Should the higher or regional superior be lawfully prevented from making the visitation, another sister is to be delegated for this purpose. 25. The superior general may designate a visitor for an individual (province or) house or for a particular matter; (the provincial and regional superiors m~.y do the same for an indi~,idual house or a particular matter;) but to appoint a visitor for the entire congregation (in the case of a provincial or regional superior, for the ei~tire province or region), the consent of the perti-nent council must be obtained. The visitor must be a sister of perpetual vows. 26. The purpose of the visitation is to strengthen union and charity, to in-quire into the government and administration of the (province, region, and) house as also into the fulfillment of the obligations of the religious life; to cor-rect prevalent abuses, and to give occasion to each sister to speak freely on matters that concern her personal welfare or the general good. The (Provincial, Typical Constitutions / 201 regional, and) local superiors retain the usual exercise of their office during the visitation. 27. Councilors. The general council is composed of the four general coun-cilors. The superior general, although she presides and votes in the council, is not a member of the general council. She places all acts in her own name, even in matters that require the consent or advice of the council, since she alone possesses the authority to govern the congregation. 28. Although the superior general has the right of acting completely un-assisted except in matters reserved to higher authorities or that by law demand the consent or advice of the general council, yet she is earnestly counseled to seek the advice of her council also in other important matters. 29. The duty of the councilors is to give advice and assistance to the superior general in matters of government and administration, to cast a deliberative or consultative vote according to canon law, the constitutions and statutes, and to propose whatever they think is to the best interest of the con-gregation. 30. The councilors are bound to secrecy concerning all matters discussed in the sessions, as well as those confided to them by reason of their office. If a councilor violates this secrecy, she shall be admonished by the superior general. If she repeatedly violates it, she shall be corrected according to the gravity of her fault. 31. If a general councilor or elected general official dies, resigns, becomes incapable of fulfilling her duties regularly, or is deposed, the superior general with the consent of her council shall replace her by a sister having the requisite qualities, who shall hold office until the next general chapter. No general coun-cilor or official may resign her office or be removed except for a serious reason, accepted as such by the superior general with the consent of her council. 32. The assistant and vicar takes the place of the superior general when the latter is absent or when for any reason whatever is unable to exercise her office. 33. Although the superior general alone has the right to convoke the general council, when she is ill, absent, or otherwise impeded, the assistant con-venes and presides over the council. 34. When acting in her representative capacity, the assistant shall issue only such directions as are required for ordinary government and cannot be deferred; and then as far as possible she shall act according to the presumed will of the superior general. 35. At the death, resignation, or legitimate ~emovai from office of the superior general, the vicar shall assume the government of the congregation with full power and equal rights. She shall continue in this office until the elec-tion of the superior general at the next chapter, to be convoked according to art. 67. 36. In the absence or disability of the assistant, the councilor next in precedence and so on in succession shall act as the representative of the superior general. 37. Administration of temporal goods. Not only the congregation but also 202 / Review for Religious, I/olume 34, 1975/2 each (province and) house is capable of acquiring, possessing, and ad-ministering temporal property. 38. Provincialsuperior. Each province is governed by a provincial superior who like the superior general is a higher superior. The provincial superior is ap-pointed by the superior general with the consent of her council for a term of three years. She may be reappointed for a second but not for a third immediate term in the same province. She continues to govern the province until the arrival of her successor. 39. The primary duty of the provincial superior is to govern the whole province so as to promote the common and individual good. She must be an example of religious life, distinguished for her virtue and practical judgment, devoted to the interests of the sisters, loyal to the supreme authority in the con-gregation, and obedient to ecclesiastical directives. She is to be thoroughly convinced that on her administration depends the well-being of the province. 40. The provincial superior has the right: (a) To govern the whole.province in accordance with the constitutions and statutes, with the exception of matters reserved to higher authorities; (b) To give commands and make regulations in conformity with the con-stitutions and statutes; (c) To admit candidates to the postulancy; (d) To grant the sisters the necessary permissions for studies, travel, visits, and similar matters according to the established regulations; (e) To encourage and initiate good works. 41. It is the duty of the provincial superior: (a) To exercise supervision over the observance of the constitutions, statutes, and all obligations of the religious life; (b) To make the visitation of the houses in conformity with art. 24 and to submit a report of her visitation to the superior general; (c) To advise and direct local superiors in their activities; (d) To present, with her recommendations, matters submitted by local superiors that require recourse to the superior general; (e) To examine the financial statements of the houses and to make the financial reports of the province; (f) To examine the annual personnel and disciplinary reports of the local superiors and forward copies of these, along with her own report, to the superior general. 42. In extraordinary and difficult matters, the provincial superior should consult the superior general. If the urgency of the case makes this impossible, she should later inform the superior general of the matter. 43. The four (two) provincial councilors constitute the provincial council in the same way as was stated for the general council. One of the councilors shall be designated as assistant and vicar and shall take the place of the provincial superior when the latter is absent or otherwise impeded from fulfilling the duties of her offices, unless the superior general with the consent of her council has appointed another sister as acting provincial. In the event of the death or Typical Constitutions / 203 removal from office of the provincial superior, the vicar shall assume with full powers and equal rights the government of the province until the newly ap-pointed provincial assumes office or until the arrival of an acting provincial ap-pointed in the same way by the superior general. In other respects the assistant shall observe the norms established in art. 32-6. The provincial councilors, secretary, and treasurer are appointed on the recommendation of the provincial superior by the superior general with the consent of her council; they must be at least thirty years of age and of perpetual vows. The provincial secretary and treasurer may be councilors but not the provincial assistant. 44. The norms of statutes nos. 60-87 apply with due distinctions to the provincial council and councilors and the provincial secretary and treasurer. 45. Regions. Because of their distance from the motherhouse or other proportionate reasons, houses that cannot as yet be united into a province may be grouped into regions, which are not distinct moral persons. The establish-ment, change, and suppression of regions appertain to the superior general with the consent of her council. 46. Regions are governed by regional superiors who in almost all respects have the rights and duties of provincials. Their authority is delegated by the superior general but, unless an express restriction is made or is to be un-derstood from the nature of the matter, this delegation contains all the authority possessed by provincials. The regional superiors are consequently to be guided in general by the articles of the constitutions and statutes on provinces, the provincial superior, and the provincial officials. 47. By the law of the constitutions and for her lawful appointment as regional superior, a sister must possess the qualities required by common law for provincials. The articles of the constitutions on the manner of appointment, term of office, reappointment, removal from office, and relation of the provin-cial superior to the superior general all apply also to the regional superior. 48. The regional superior is assisted by two councilors and, if it seems necessary or opportune, by a secretary and treasurer, all appointed by the superior general with the consent of her council. These sisters must be professed of perpetual vows. One of the councilors shall be designated as regional assistant and vicar. With due distinctions, nos, 60-87 of the statutes, and art. 43 above apply to the regional council, councilors, and the regional secretary and treasurer. 49. Houses. For the erection of a house, the superior general must have the consent of her council and the written consent of the local ordinary. The con-sent of both is also necessary for the suppression of a house,, which likewise appertains to the superior general. (~Diocesan:) For the erection of a house, the superior general must have the consent of her council and the written consent of the local ordinary. The suppression of a house appertains to the local or-dinary after having consulted the superior general. The latter must have the consent of her council for requesting or agreeing to a suppression. 50. Local superiors. Every house, including the motherhouse, shall be 204 / Review for Religious, Volume 34, 1975/2 governed by a local superior, who is appointed by the superior general with the consent of her council for a term of three years. She may be appointed for a second but not immediately for a third term in the same house. The local superior must have completed her thirtieth year and be professed of perpetual vows. She continues to govern the house until the arrival of her successor. 51. The local superior possesses the authority that canon law, the con-stitutions, and the statutes assign to her and has the right to govern the house in all matters not reserved to higher authorities. 52. The superior shall devote herself with generosity and perseverance to the education and formation of the younger sisters, particularly those of tem-porary vows. 53. Directress of novices. The formation of the novices is entrusted to the directress of novices who must be professed of perpetual vows and at least thirty years of age. 54. Obligation, change, and interpretation of the constitutions and statutes. The (Rule), con~stitutions and statutes do not of themselves bind under sin but only under the penalty imposed for their infraction, unless the violation concerns the vows, or divine or ecclesiastical laws, arises from a sinful motive, or gives scandal. 55. Superiors are bound to admonish the sisters and to impose penances for violations of the constitutions and statute's. The sisters are obliged to accept the corrections and to perform the penances. 56. The superior general may interpret authentically also the statutes and the ordinances of the general chapter, but the Holy See alone can authentically interpret and change the constitutions. In a doubt about some particular point, the general chapter, as also the superior general with the advice of her council, may give a practical interpretation of the matter and the sisters are obliged to follow this interpretation. (Diocesan:) The superior general may interpret authentically also the statutes and the ordinances of the general chapter, but the constitutions may be neither authentically interpreted nor changed without the unanimous consent of the ordinaries of the dioceses in Which the congrega-tion has houses. In a doubt . . . 57. Changes in the constitutions may not be made without serious reasons. Any change must be first discussed in the general chapter, and if it obtains at least two-thirds of the votes, it shall be submitted to the Holy See (diocesan: local ordinaries) for a decision. 58. A complete copy of the constitutions shall be given to every sister at the beginning of the noviceship that she may study and earnestly strive to observe them. 59. Dispensation. No superior of the congregation, without an express con-cession from competent authority, may dispense from the laws of the Church or the decrees of the Holy See. 60. For a determined time and a proportionate reason, the superior general may dispense individual sisters, a house, province, region, or the entire con-gregation from a merely disciplinary article also of the constitutions. A provin- Typical Constitutions / 205 cial and a regional superior have the same power for their sisters, houses, province, or region, and a local superior for her sisters and house. The direc-tress of novices has the same power as a local superior but only with regard to the novices and the novitiate. 61. All superiors may dispense themselves in those matters in which they may lawfully dispense others. GENERAL CHAPTER 1. Convocation and members 62. The general chapter must be convoked as often as general elections are necessary. The ordinary convocation takes place every sixth (fifth, fourth) year at the expiration of the term of office of the superior general and on her death, resignation, or deposition. 63. (Pontifical:) To convoke the chapter for any reason other than those specified above, the permission of the Holy See is required in addition to the consent of the general council. (Diocesan:) To convoke the chapter for any reason other than those specified above, the superior general must have the consent of her council. 64. The chapter must be convoked by the superior general at least six (three, a year) months before the day fixed for its assembly. In the letter of convocation, the date and place of the chapter shall be designated, and the prayers to be said for the success of the chapter shall be prescribed. The place of the chapter shall be determined by the superior general with the consent of her council. 65. Before the convocation, the superior general must inform the ordinary of the diocese in which the chapter will convene of the date of the election of the superior general, that he may preside either personally or by delegate at this election. 66. The meeting of the chapter may be anticipated or deferred for an im-portant reason, but not more than three (six) months in either case. 67. In the event of the death, resignation, or deposition of the superior general, the chapter must be convoked by the vicar as soon as possible, so that the assembly of the chapter will not be postporied more than six (three, a year) months after the vacancy of the office. 68. The members of the chapter are: (a) (b) (c) (d) (e) (f) (g) -- or (g) The superior general The four general councilors The secretary general The treasurer general Former superiors general The provincial superiors delegates elected by each province The regional superiors 206 / Review for Religious, Volume 34, 1975/2 The delegates elected by (the regions and) the sisters according to art. or (g) Forty (or other number) delegates elected by the sisters. 69. The superior general and elective general officials continue as members of the assembled chapter even though at the elections other sisters have succeeded them in office. 70. The superior general with the consent of her council may summon other sisters to assist in the clerical and similar work of the chapter. She may in the same manner invite such sisters and externs to present and discuss questions with the chapter. None of these are permitted to vote. 71. The chapter elects the superior general, general councilors, secretary general, treasurer general, and treats of the more important affairs that con-cern the entire congregation. 2. General norms to be observed in elections 72. The tellers elected for the general chapter must take an oath to perform their duty faithfully and to keep secret the proceedings of the chapter even after the elections are completed. All the capitulars are likewise bound to secrecy: The places of the tellers and secretary shall be near the president. 73. The tellers are to take care that the ballots are cast by each elector secretly, individually, and in order of precedence. The secretary draws up ac-curately the proceedings of the chapter, which shall be signed by the president, the tellers, and the secretary herself. These are to be preserved in the archives of the congregation. 74. Two-thirds of the capitulars must be present for the validity of the acts of the general (and provincial) chapter, but all must be convoked. 75. Even though a sister may have the right to vote in her own name under several titles, she may nevertheless cast but one vote. 76. The capitulars must be present in person at the election. No one may validly vote by letter or by proxy, lfa capitular in the house where the election is being held cannot be present at the election because of illness, her written vote sh"all be collected by the tellers in a sealed envelope. 77. If a capitular believes that she cannot attend the general (or provincial) chapter on account of sickness or for some other serious reason, she is to in-form the superior general (or provincial superior), who shall decide with the consent of her council whether the capitular should be excused and her sub-stitute summoned. 78. All the sisters, whether capitulars or not, are forbidden to procure votes directly or indirectly for themselves or others. Prudent consultation regarding the qualities of those eligible is permitted within the bounds of justice and charity. 79. Each of the electors shall write on her ballot the name of the sister for whom she votes, fold the ballot, and drop it in the ballot box placed before the president. 80. When all the ballots have been cast, the tellers shall first count the Typical Constitutions / 207 folded ballots in the presence of the president and the electors to ascertain whether the number of ballots corresponds to the number of electors. If the number of ballots exceeds the number of electors, the balloting is null and void. Otherwise they shall proceed to the inspection of the ballots. 81. The ballots are then opened and examined. They are read first by the senior teller, who in an audible voice shall make known the name on each ballot, then by the president and lastly by the junior teller. The votes must be recorded by the secretary. At the end of each balloting, the president must an-nounce the names of all sisters voted for and the number of votes given to each. 82. No sister may validly vote for herself. A vote is also null and void: (a) If given by one who is incapable of a human act or has by law been deprived of active voice; (b) If it is not given freely. Consequently a vote is invalid if an elector is forced directly or indirectly by grave fear or fraud to elect a specified sister or one or the other among several specified sisters; (c) If it is not secret, certain, absolute, and determined; (d) If it is blank or for an ineligible person. 83. Even if one or more votes are null and void, the election is valid provided the one elected received the number of valid votes required by the constitutions. 84. Unless otherwise prescribed for a particular election, all elections shall be decided by an absolute majority of secret votes, that is, a number which ex-ceeds half the number of valid votes cast; but if after two ballotings no one has received an absolute majority, a third and last balloting will be held, in which a relative majority decides. In an equality of votes among several candidates in this third balloting, the senior by first profession is elected; if the sisters made their first profession on the same day, the senior~by age is elected. This same norm shall resolve an equality of votes on the only, limiting, or decisive balloting of any election. 85. After the required number of votes has been obtained, the president shall declare the election legitimately made and announce the name of the sister elected. This proclamation of the newly elected superior general ter-minates the duties of the presiding local ordinary. 86. All sisters are obliged to accept any office to which they have been elected. 87. The ballots must be burned by the tellers after each session. 88. Ira sister elected as superior general or general official is not present at the chapter, she is to be summoned immediately; but the sessions of the chapter are suspended only in the former case. 89. The office of the superior general and of the elected general officials always terminates at the election of their successors. 3. Election of delegates 90. All sisters, including those of temporary vows or other commitment, have active voice in the election of delegates to the general (provincial) chapter. 208 / Review for Religious, l/olurne 34, 1975/2 Only sisters of perpetual vows, unless members of the chapter in virtue of any office, have passive voice. OR: Only sisters of perpetual vows have active and, unless members of the chapter in virtue of any office, also passive voice in the election of delegates to the general (provincial) chapter. 91. The superior general (provincial) shall publish a list accessible to all the electors, compiled with the consent of her council, of all the sisters of passive voice. 92. In each house on the day determined in the letter of convocation, the electors shall assemble under the direction of their local superior. Each shall elect by secret ballot forty (or other number) sisters. 93. The local superior shall collect all the ballots without inspecting them and enclose them with her own ballot in an envelope, which she shall seal in the presence of the electors. She shall write on this inner envelope, "Election of Delegates, house N . " and forward it immediately to the superior general (provincial). 94. As soon as possible after all the envelopes have been received, the superior general (provincial) and her council shall open the envelopes and count the votes of this first balloting. The secretary general (provincial) shall record the votes. All sisters who received an absolute majority are elected. A report of the first balloting containing a declaration of those elected, the number remaining to be elected in the second balloting, and a list of the sisters voted for and the number of votes each received will be published to all the houses as soon as possible. 95. A second voting with the same procedure will be held in all the houses on the day appointed by the superior general (provincial). A relative majority is decisive in this second balloting. The substitutes are in order the sisters who received the next highest number of votes after those elected in the second balloting. The superior general (provincial) shall immediately inform the con-gregation (province) of the complete results. OR: ,90. As 90 above. 91. The superior general (provincial) shall publish a list accessible to all the electors, compiled with the consent of her council, of all the sisters of passive voice divided into three groups as equal as possible in number according to precedence from first profession. 92. In each house on the day determined in the letter of convocation, the electors shall assemble under the direction of their local superior. Each shall elect by secret vote ten sisters from each group and a fourth ten from any or all groups and in any proportion. 93. As 93 above. 94. As soon as possible after all the envelopes have been received, the superior general (provincial) and her council shall open the envelopes and count the votes of this first balloting. The secretary general (provincial) shall record the votes. All sisters who received an absolute majority are elected. A Typical Constitutions / 209 report of the first balloting containing a declaration of those elected, the number remaining to be elected from each group in the second balloting, and a list of the sisters voted for and the number of votes each received will be published to all the houses as soon as possible. 95. A second voting with the same procedure will be held in all the houses on the day appointed by the superior general (provincial). A relative majority is decisive in this second balloting. The substitutes are in order the sisters of each group who received the next highest number of votes in the second balloting after those elected. The superior general (provincial) shall im-mediately inform the congregation (province) of the complete results. 96. (Provincial congregation) Houses immediately subject to the superior general elect two delegates, superiors or subjects, of perpetual vows who are - not members of the chapter in virtue of any office, to the general chapter. The voting is carried out and the votes forwarded to the superior general according to the norms of art. 92-5. 4. Provincial chapter a. Convocation and members 97. The provincial chapter is to be convened as often as a general chapter is to be held .and at least three (six, a year) months before the date of the assembly of the latter. The provincial superior is the president of the chapter, and its principal purpose is to elect the delegates to the general chapter. The provincial shall convoke the provincial chapter at a date sufficient for the proper prechapter preparation for both the provincial and general chapters. 98. The members of the chapter are: (a) The provincial superior (b) The four (two) provincial councilors (c) The provincial secretary (d) The provincial treasurer (e) The delegates as described in nn. 90-5 b. Sessions 99. The chapter shall immediately elect from among the capitulars by a relative majority of secret votes the two tellers and in the same way, in a dis-tinct balloting, the secretary of the chapter. The tellers for these elections shall be the two junior capitulars by first profession, and the secretary shall be the provincial secretary. 100. The chapter shall then elect by separate and secret ballotings and ac-cording to the norm of art. 84 two (three, four or more) delegates and two (three, four or more) substitutes to the general chapter. These must be sisters of perpetual vows. , 101. After these elections, the chapter shall deliberate on matters that con-cern the spiritual and temporal welfare of the province. The same procedure shall be followed in deliberations as in the general chapter. 210 / Review for Religious, l/olume 34, 1975/2 102. Enactments of the provincial chapter have no force until they are ap-proved by the superior general with the consent of her council. They are then promulgated to the province by the provincial superior. 103. The chapter shall finally deliberate on the proposals to be made to the general chapter by the province. 104. The secretary shall draw up the complete proceedings of the chapter according to the norm of art. 73. One copy is to be sent immediately to the superior general, and a second copy is to be preserved in the archives of the province. The provincial superior shall immediately publish the elections to the province. 5. Preliminary sessions 105. The chapter immediately elects from among the capitulars by a relative majority of secret votes the two tellers and in the same way, in a dis-tinct balloting, the secretary 9f the chapter. The tellers for this preliminary election shall be the two capitulars youngest by first profession, and the secretary general shall be the secretary. 106. The chapter shall then elect by a relative majority of secret votes and on one ballot a committee of three capitulars who had no part in preparing or approving the reports of the superior general. This committee is to examine the reports thoroughly and give its observations to the chapter before the election of the superior general. 107. The superior general presents to the chapter two distinct and com-plete reports: one of the persons, religious life, and works; the other on the material and financial condition of the congregation since the last chapter. The financial report must have been prepared and also signed by the treasurer general. Copies of the reports should be distributed to the capitulars before the opening session. 6. Election of the superior general 108. The day before the election of the superior general shall be spent in retreat by the capitulars, and permission shall be requested for exposition of the Blessed Sacrament. 109. On the day of the election of the superior general, Mass shall be offered in the house where the chapter is held to invoke the blessing of God on the work of the chapter. If the rubrics permit, the Mass shall be the votive Mass of the Holy Spirit. 110. To be elected validly to the office of superior general, a sister must be professed of perpetual vows and have completed her thirty-fifth year. 111. The superior general is elected for six (five, four) years. She may be elected for a second but not for a third consecutive term, o i 12. The superior general is elected by an absolute majority of secret votes. If three ballotings fail to produce this majority, a fourth and last balloting shall be held. In this balloting the electors shall vote for one of the two sisters who Typical Constitutions / 211 had the highest number of votes in the third balloting, but these two sisters themselves shall not vote. If more than two would be eligible by reason of an equality of votes in the third balloting, the norm of art. 84 shall limit the can-didates to two. Of these two the sister who receives the greater number of votes in the fourth balloting is elected. (Diocesan congregation of women:) The local ordinary has full power to confirm or rescind the election of the superior general according to his conscience. 113. The president shall proclaim the newly elected superior general. This act terminates the duties of the presiding local ordinary. 7. Election of the general officials 114. After the election of the superior general and after she has taken the oath according to art. 72, the chapter under her presidency shall elect the four general councilors, the secretary general, and the treasurer general. These elec-tions are made by separate ballotings and according to the norm of art. 84. Immediately after the election of the four councilors, a distinct election for the assistant and vicar shall be held from among the four elected councilors. Or: The first councilor elected shall also be the assistant and vicar. 115. To be elected a general councilor or official a sister must have com-pleted her thirtieth year and have made perpetual profession. Any one of the councilors except the assistant may be elected as secretary general or treasurer general. These two officials should possess the special competence required for their offices. The superior general .may appoint one or more assistant secretaries and treasurers. (Appointment articles) The secretary general and the treasurer general are not elected by the chapter but appointed (for a term of three years) by the superior general with the consent of her council. Both may be general coun-cilors but neither may be the general assistant. Both should possess the specialized competence required for their offices. The superior general may ap-point one or more assistant secretaries and treasurers. The secretary general is not elected by the chapter but appointed (for a term of three years) by the superior general with the consent of her council. She may be a general councilor but not the general assistant. She should possess the specialized competence required for her office. The superior general may appoint one or more assistant secretaries and treasurers. 8. Chapter of affairs 116. After the elections the chapter shall treat of the more important af-fairs that concern the entire congregation. The enactments of the chapter may not be contrary to common law. or the constitutions. 117. Matters are decided by an absolute majority. I f the votes are equal, the presiding superior general has the right of deciding the matter. The voting is public. Any capitular has the right of requesting a secret vote on a particular matter. Such a request shall be put to the public vote of the chapter, lfthe ma- 212 / Review for Religious, Volume 34, 1975/2 jority favors the request, the voting on the particular matter shall be secret. Or: Matters are decided by an absolute majority of secret votes. If the votes are equal, the presiding superior general has the right of deciding the matter. 118. (The provincial chapters and) All professed sisters may submit written proposals to the general chapter. These must be forwarded to the superior general or her delegate at the prescribed time before the opening of the chapter. The capitulars retain the right of making proposals thereafter and during the sessions up to the definite time determined by the chapter, after which no proposals may be submitted. l l9. At a suitable time before the general chapter determined by the superior general, committees of three or more capitulars, appointed by the superior general with the consent of her council, shall arrange the proposals and prepare a report on each distinct proposal. These reports are to be com-pleted before the chapter opens. Every effort is to be made to have these com-mittees composed predominantly at least of capitulars. The superior general may permit that some or all of the committee members be elected by the secret vote of professed sisters or that they propose names for appointment. 120. The chapter is not obliged to deliberate on every matter proposed. It may simply exclude anything that appears useless or inopportune, or it may remit a matter to the study and decision of the superior general and her council after the close of the chapter. 121. The principal affairs are: (a) Suitable means of perfecting or restoring the living of the religious life (b) Proposals submitted to the chapter (c) Determination of the contribution that each house must make to the general treasury Or: Determination of the contribution that each house must make to the provincial treasury, and each province to the general treasury (d) Extraordinary expenditures which the superior general (provincial, regional), and local superiors may authorize or make alone, those that demand the advice or consent of their councils, and those for which local superiors must recur to the (provincial, regional superiors and either of these to the) superior general (e) Norms to be observed in addition to the prescriptions of the sacred canons in alienations, purchases, the assuming of obligations, and other matters of a financial nature (f) Determination of the dowry (g) Confirmation, modification, or abrogation of ordinances of previous general chapters (h) (In provincial congregations) Establishment of new provinces or the suppression of existing ones, the uniting of provinces, or the modification of their boundaries (i) Determination of more important matters for which the advice or con-sent of the general (provincial, regional) or local councils is necessary. 122. The enactments of the chapter remain in force permanently unless Typical Constitutions / 213 amended or abrogated by subsequent chapters. Or: The enactments of the chapter remain in force until the next chapter, in which they may be confirmed, modified, or abrogated. 123. The chapter may not be protracted beyond a reasonable length of time. The superior general shall publish the elections, ordinances, and other acts which the capitulars have determined should be published. STATUTES I. Classes in institute; rights and obligations. The members form one class of sisters subjec( to the one superior general and living under the same common norms. 2. Precedence. The following is the order of prec.edence in highly official and ceremonial matters (see full list in Review for Religious, 25 [1966], 365-8): 3. Titles. The superior general shall be called. The title of. shall be given to. The title of all other religious is Sister. The superior general alone at the expiration of her term of office shall retain the title of. and have the precedence stated in art. 2. 4. Religious habit. (For example:) The habit is of suitable black materi-al. 5. The veil of the professed sisters is of black material and light in weight. 6. The professed sisters wear a silver ring on the third finger of the left hand . . . 7. The sisters are permitted to wear white habits, veils, and cinctures while occupied in duties or in a climate that necessitates or counsels this dress. 8. Dowry. Postulants shall bring the dowry determined by the general chapter. The chapter may grant delegation in this matter to the superior general and her council. 9. The superior general (provincial congregation: higher superior) with the consent of her council may remit wholly or in part the dowry of a candidate who lacks financial means. 10. A postulant dispensed from the dowry is obliged to establishone later if she receives any substantial gift or bequest. 11. After the first profession of a sister, the superior general (provincial congregation usually: provincial superior) with the consent of her council and that of the local ordinary must invest the dowry in safe, lawful, and profitable securities. ! 2. The dowries must be prudently and justly administered at the habitual residence of the superior general (provincial congregation usually: provincial superior). 13. Material entrance requirements. The superior general (provincial con-gregation: provincial or higher superior) with the consent (or advice, or no vote required) of her council shall determine the wardrobe and the sum to be paid for the expenses of the postulancy and noviceship. In particular cases and for just reasons, the superior general (provincial congregation: higher or provincial superior) has the right to dispense wholly or in part from this requirement. 214 / Review for Religious, l/olume 34, 1975/2 14. A record shall be kept in a special register of all the property that the candidate brings with her to the postulancy, signed by the candidate and two sisters as witnesses. 15. The candidates, upon their admission to the postulancy, must sign a civilly valid document in which they declare that they will not seek compensa-tion for services given to the congregation before or after profession, whether they leave or are dismissed. This document is to be renewed at the time of perpetual profession. 16. Testimonials for admission. Before being admitted candidates must present these credentials: (a) Certificates of baptism and confirmation (b) A testimonial of good moral character from their pastor or another priest, unless the aspirant is already well known to the superior general (higher superior) (c) Certificates of good health, both physical and mental, from reliable professional sources (d) Other testimonials that the superior general (higher superior) may con-sider necessary or opportune. 17. Postulancy. The time prescribed for the postulancy is a year. For a just reason and with the advice of her council, the superior general (higher superior) may prolong or shorten this time but not beyond six months. 18. Every three months the directress shall give to the superior general (higher superior) and her council a report of the postulant's virtues, defects, and aptitude for the life of the congregation. 19. About three months before the beginning of the noviceship, the postulant shall in writing petition the superior general (higher superior) for ad-mission to the noviceship. 20. Before beginning the noviceship, the postulant shall make a retreat of. entire days. 21. Noviceship. As soon as possible, each province shall have its own novitiate. 22. The noviceship begins in the manner determined by the superior general (provincial congregation: higher superior) The added year ends on the second anniversary of the inception of the noviceship, and on this day the temporary profession (or other commitment) may be licitly pronounced. 23. Three months before the end of the noviceship, the novices shall in writing request admission to the profession (or other commitment) from the superior general (provincial congregation frequently: provincial superior). 24. The novice shall be informed of her admission to vows so that in due time she may relinquish the administration of her property, dispose of its use and usufruct, and make a will, as prescribed in common law. 25. Before pronouncing her vows (or other commitment), the novice shall make a spiritual retreat of. entire days. 26. Profession of a novice in danger of death. Even though she has not com-pleted the time of her noviceship, a novice in danger of death may, for the con- Typical Constitutions / 215 solation of her soul, be admitted to profession by any superior, the directress of novices, or their delegates. The ordinary formula of profession is to be used if the condition of the novice permits, but without any determination of time. 27. By this profession the novice is granted a plenary indulgence in the form of a jubilee; the profession, however, has no canonical effect. If the novice should recover her health, her state will be the same as if she had made no profession. Therefore, if she perseveres, she must complete the full time of the noviceship and on its completion make a new profession, All of these prescrip-tions apply to other forms of commitment. 28. Religious profession. The written declaration of profession, whether temporary or perpetual, must be signed by the professed sister, the superior general or sister delegate who received the profession, and two other sisters as witnesses. This document shall be carefully preserved in the files of the con-gregation. 29. Three months before the expiration of each temporary profession, the sisters shall present a written petition to the superior general (provincial con-gregation frequently: provincial superior) to be admitted to the renewal of tem-porary vows or to perpetual profession. 30. When the time for which the vows were pronounced has expired, they must be renewed without delay. However, for a just reason, the superior general (provincial congregation frequently: higher or provincial superior) may permit the renewal of temporary vows to be anticipated, but not by more than a month. An anticipated renewal expires only on the day on which a non-anticipated renewal would have expired. Higher superiors.for a just cause may permit first profession or commitment to be anticipated but not beyond fifteen days. 3 I. Before perpetual profession, the sisters shall make a retreat of. entire days, and before renewal of temporary vows or commitment, a retreat of. day(s). Only the first profession must be made in the novitiate house. 32. Poverty. With the permission of the local superior, sisters may perform acts of proprietorship required by civil law. If such an act includes alienation of property or concerns an important matter, this permission is reserved to the superior general (provincial congregation: higher superiors) unless the case is urgent, when it may be given by the local superior. 33. Penance. All superiors are to strive to have confessors readily available before Communion. 34. Religious exercises. The sisters shall daily recite in common Lauds (and) Vespers (and) Compline of the Divine Office. 35. Every day the sisters shall spend a half hour in mental prayer. They shall individually prepare the matter of the prayer beforehand. 36. They shall make the particular and gen'eral examen of conscience at noon and at nigl~t. Privately and at a convenient time during the day, they shall recite five decades of the rosary and devote at least fifteen minutes to spiritual reading. 216 / Review for Religious, IZolume 34, 1975/2 37. The sisters shall accustom themselves to visit the Blessed Sacrament frequently. 38. Annually the sisters shall make a retreat of. full days. They shall observe a day of monthly recollection, which ordinarily is to be the o. Sunday of the month. 39. The sisters shall make a public devotional renewal of their vows and commitment on . . . They should renew their vows frequently in private, par-ticularly at Mass, and on the day of monthly recollection. The formula of this renewal is . 40. Superiors shall grant another suitable time to sisters who are prevented from performing the prescribed spiritual duties at the ordinary time. 41. Mortification and penance. In the practice of corporal mortification and penances of a private nature, the sisters are to be guided solely by the con-fessor; for those that are public they must have the permission of the superior. 42. Enclosure. The parts of the house subject to enclosure are the dor-mitories of the sisters, their cells, the infirmary, in a word, all places destined by the superior general (provincial congregation: higher superior) for the ex-c| usive use of the sisters. 43. If the chaplain or other priests live in a house of the sisters, their apartments shall if p~ssible have a separate entrance and be separated from the part of the house occupied by the sisters. 44. The sisters shall observe the prescribed norms and usages on leaving the house. 45. Sisters living outside a convent of the congregation for study are obliged, if possible, to live in a religious house. 46. Correspondence. The correspondence of the sisters is subject to the authority of superiors, and of the junior professed, novices, and postulants also to their directresses. 47. Silence. Religious silence shall be observed according to the prescribed norms and usage of the congregation. 48. "~postolate. The sisters in hospitals shall be guided by religious and ethical principles in their professional activities. In a doubt they shall consult religious or ecclesiastical authority. 49. Care of the sick. Spiritual aid shall be promptly given to the sick. They may ask for the confessor they prefer and are to be given the opportunity of receiving Holy Communion frequently and even daily during their illness. 50. Suffrages for the dead. At the death of a professed religious or novice, the local superior shall immediately inform the superior general (provincial) and the close relatives of the deceased. The superior general (provincial) shall promptly send a notification to all the houses (of the province). 51. Departure and dismissal. The superior general (higher superior) with the advice of her council, for just and reasonable motives, may exclude a religious from renewing temporary vows (or other commitment) or from mak-ing profession of perpetual vows, also because of physical or psychological ill-ness. Religious who have made profession of temporary vows (or other corn- Typical Constitutions / 217 mitment) may freely leave the congregation when the term of the vows has ex-pired. 52. For the dismissal of a sister of perpetual vows, serious external reasons are required, together with incorrigibility, after attempts at correction have been pre~viously made without success, so that in the judgment of the superior general and her council there is no hope of amendment. The efforts at correc-tion shall include not only the admonitions but also a change of employment, transfer to another house, and other suitable means, if judged expedient for a reform of conduct. 53. If by the consent of the council expressed in secret ballot the sister has been found incorrigible and her dismissal approved, the superior general shall transmit the whole matter, with all the relevant acts and documents to the Sacred Congregation for Religious and Secular Institutes (diocesan con-gregation: ordinary of the diocese where the religious house to which the sister is assigned is situated): (Added article in diocesan congregation:) The sister has the right to appeal to the Holy See against the decree of dismissal, and if she makes this appeal within ten days from the date on which she was informed of her dismissal, the decree of dismissal has no juridical effect while the recourse is pending. 54. In an automatic dismissal according to canon 646, it is sufficient that the superior general (provincial congregation: higher superior) with the advice of her council make a written declaration of the fact, but she is to take care that the collected proofs of the fact are preserved in the files of the congrega-tion. 55. In the case of~rave external scandal or of very serious imminent injury to the community, any professed sister may be immediately sent back to secular life by the superior general (provincial congregation: higher superior) with the consent of her council or even, if there is danger in delay and time does not permit recourse to the superior general (higher superior), by the local superior with the consent of her council and that of the local ordinary. The sister must immediately put off the religious habit. The local ordinary or the superior general (higher superior), if she is present, must without delay submit the matter to the judgment of the Holy See. 56. A sister who has been canonically dismissed is by that very fact freed from all her religious vows. 57. Superior general. The residence of the superior general shall be at the motherhouse and may not be permanently transferred without the consent of the general council and the permission of the Holy See (diocesan: permission of the ordinary of the present and proposed places of residence). 58. With the deliberative vote of her council, the superior general may place certain houses and works under her immediate authority and may also transfer these to a province. 59. The office of the superior general is incompatible with that of local superior, even in the motherhouse, or with that of any other official. '60. General council. The councilors should live at the motherhouse, but in a 218 / Review for Religious, l/olume 34, 1975/2 case of necessity two of them, with the exception of the assistant, may live else~,here, provided they can attend the meetings of the council, to which they must always be summoned. The councilors should not be burdened with any employment that might prevent them from fulfilling properly their duties as councilors. Or: At least one councilor, ordinarily the general assistant, must live at the motherhouse. The other general councilors must be assigned to houses from which they can attend the meetings of the council, to which they must always be summoned . . . 61. An ordinary session of the council shall be held every month, but the superior general may convoke the council as often as important affairs are to be discussed. The council may not deliberate unless the president and at least two councilors are present. 62. At the beginning of the session the miiautes of the precedit~g meeting as recorded by the secretary general shall be read. When approved they shall be signed by the superior general and the secretary. 63. The superior general shall then place before the councilors the matters for discussion. When a subject has been stated and appropriate explanatigns given, she shall allow the councilors to speak and shall take care to obtain'the opinion of each. The councilors shall express their opinions with becoming respect, simplicity, and sincerity. 64. When the consent of the councilors is required, the voting must be by secret ballot. The decisions of the council are to be made by an absolute ma-jority. In an equality of votes, the superior general may decide the matter. 65. A full council is necessary for appointments to office. If a councilor cannot be present and the appointment cannot be deferred, a sister of perpetual vows shall be chosen by the councilors as substitute. 66. The superior general may summon sisters who are not councilors for in-formation or advice, but such sisters are never permitted to vote. All who thus attend sessions of the council are 9bliged to secrecy. 67. The superior general must have the deliberative vote of her council in the following cases: (a) Condonation in whole or in part of the dowry (b) Investment of the dowry (c) Determination of the expenses of the postulancy and noviceship (d) Admission to the noviceship and first profession (e) Establishment or transfer of a novitiate (f) Imposition of a formal precept of obedience on the entire congregation, a province, or a house (g) Dismissal of a professed of temporary or perpetual vows and the send-ing of a professed religious immediately back to secular life (h) Convocation of an extraordinary general chapter; designation of the place of the general chapter; inviting of externs and sisters who are not capitulars to the chapter; excusing of a capitular and the summoning of her substitute; compiling of list or groups for the election of delegates; appoint-ment of committees for proposals to the general chapter; and approval of enactments of provincial chapters Typical Constitutions (i) Transfer of the permanent residence of the superior general or of a provincial superior (j) Appointment of a visitor for the entire congregation (k).Choice of a substitute for an absent general councilor (1) Acceptance of the resignation, removal, or deposition of a general coun-cilor or official, and appointment of a successor in these cases (m) Appointment, prolongation of term, transfer, and removal of (provin-cial, regional, and) local superiors, their councilors, secretaries, and treasurers; of a directress or assistant directress of novices, of junior professed, of postulants; instructress of tertians, supervisors of schools and studies, prin-cipals of schools, and administrators of hospitals (n) Placing of houses and works under the immediate authority of the superior general and transferring of them to provinces ¯ (o) Transfer or removal of a superior or official before the expiration of a prescribed term (p) Approval of the accounts of the treasurer general (q) Imposition of an extraordinary tax, investment of money, alienation of ¯ property, contracting of debts and obligations, making of contracts in the name of the congregation, extraordinary expenses, and other matters of a financial nature according to the norms of canon law and the ordinances of the general chapter (r) Establishment, change, and suppression of provinces, regions, and erec-tion and suppression of houses (s) Uniting of the offices of Iota1 superior and local treasurer (t) All matters remitted to the deliberative vote by the general chapter (u) Determination of matters that require the consent or advice of the (provincial, regional, and) local councils. 68. The superior general must have the consultative vote of her council in the following cases: (a) Abbreviation of the added period of the postulancy, noviceship, and temporary vows or other commitment (b) Prolongation of and dismissal from the noviceship (c) Admission to renewal of temporary vows, their prolongation, admission to perpetual profession, and exclusion from renewal of temporary profession and from perpetual profession (d) Declaration of fact for the.automatic dismissal of a professed sister (e) Transfer of a sister from one province to another (f) Approval of the reports of the superior general to the general chapter (g) A practical interpretation of a doubtful point of the constitutions (h) All matters remitted to the consultative vote by the general chapter. 69. Secretary general. It is the duty of the secretary general to assist the superior general with the official correspondence of the congregation. She shall be present at all meetings of the general council and record the minutes of the sessions. She is obliged to secrecy in all that refers to her office. 70. She shall be in charge of the general archives and of all documents relating to the history and administration of the congregation. No document 220 / Review for Religious, l~olume 34, 1975/2 shall be taken from the archives except in conformity with the established regulations. 7 I. The secretary shall compile the annals of the congregation. Every year she shall receive from the local superiors an accurate record of the principal events of their houses. Or: The secretary shall compile the annals of the con-gregation. Every year she shall receive from the provincial (and regional) superiors an accurate record of the principal events of the provinces (regions), and houses. 72. The secretary shall be attentive to all legislation and decrees of the Holy See and to diocesan regulations and civil enactments that affect the congrega-tion, and shall keep the superior general and her council informed on all such matters. 73. The preceding articles apply with due distinctions to (provincial, regional, and) local secretaries. 74. Treasurers. The administration of the temporal goods is entrusted to the general (provincial, regional) and local treasurers under the direction of the respective superiors and the supervision of their councils. The treasurers are obliged to secrecy in all that appertains to their office. 75. The superior general may appoint as many assistants as necessary to the general and local treasurers (general treasurer, and the provincial and regional superior may do the same for provincial, regional, and local treasurers). 76. Treasurer general. The treasurer general manages the financial affairs connected with the general funds. Every six months she must give an account of her administration to the superior general and her council. If everything is found in order, the superior general and the council shall approve her ad-ministration by signing the statement. 77. The treasurer general must see that the (provincial, regional, and) local superiors send a report of their administration to the motherhouse every six months. She shall examine these reports to obtain an exact insight into the financial state of the congregation and its parts and shall give the general coun-cil an accurate account of her examination. 78. Provincial and regional treasurers. The provincial (and regional) treasurer(s) is (are) appointed by the superior general with the consent of her council. Neither the provincial superior nor the assistant provincial may be provincial treasurer. The two preceding articles must be observed also by the provincial (and regional) treasurer with regard to the provincial superior (and the regional superior), her council (their councils), and the local houses. 79. Local treasurers. In each house there shall be a local treasurer, who is appointed by the superior general (provincial) with the consent of her council. Although it is preferable to separate the office of local superior from that of local treasurer, the superior general (provincial), with the same vote of her council, may combine them if this is necessary. 80. The local treasurer shall render a monthly account of her administra-tion to the local superior and her council, who shall examine and approve it ac- Typical Constitutions / 221 cording to the norm of art. 76. Every six months each house shall send an ac-curate financial statement to the superior general (provincial). 81. Administration of temporal goods. Each province must contribute to the general and each house to the provincial (or regional) treasury the sum determined by the general chapter. The superior general with the consent of her council may, when necessary, impose an extraordinary tax on all or some of the provinces and houses or authorize a provincial or regional superior to impose such a tax. 82. Houses or works whose financial responsibility appertains to ecclesiastical or lay administrators and in which the income consists of salaries paid for the sisters shall remit to the general treasury that part of the surplus established by the general chapter. 83. The treasurers validly incur expenses and perform juridical acts of or-dinary administration within the limits of their office. 84. Stocks, bonds, securities, and similar papers shall be placed in a secure safe or safe-deposit box, and the treasurer shall keep an exact record of all such deposits and withdrawals. 85. Each house must maintain an inventory of all property owned by the community. The inventory must be renewed annually for adjustment and depreciation. One copy is to be retained in the house (and another in the provincial or regional house) and one in the files of the treasurer general. An inventory is to be maintained in the same manner for all property owned by (the province and) the congregation. 86. The investment of money should not be made except on the authoriza-tion of the superior general (higher superior) with the consent of her council and ordinarily with the advice of a honest and competent financier. 87. Besides the ordinary expenses, each (province, region, and) house may expend only the sum determined by the general chapter. For other extraor-dinary expenses recourse must be made to the superior general (higher or regional superiors). 88. Provinces. In each house there shall be a provincial house so organized that the proper performance of all provincial duties may be assured. 89. Provincial councilors, secretary, and treasurer. The provincial coun-cilors shall individually submit an annual report to the superior general on the spiritual and temporal state of the province. 90. The provincial superior shall assemble her council once a month; ex-traordinary sessions shall be called when necessary or opportune. 91. The provincial superior must have the deliberative vote of her council for the following acts: (a) Condonation in whole or in part of the dowry (b) Investment of the dowry (c) Determination of the expenses of the postulancy and novicesliip (d) Admission to the noviceship (e) Imposition of a formal precept of obedience on the whole province or an entire house 222 / Review for Religious, l/olume 34, 1975/2 (f) Sending a professed religious immediately back to secular life (g) Designation of the place of the provincial chapter, inviting of externs and sisters who are not capitulars to this chapter, excusing of a capitular and summoning of her substitute, compiling of lists or groups for the election of delegates, and the appointment of committees on proposals to the general or provincial chapter (h) Appointment of a visitor for the entire province (i) AppointmenL transfer, and removal of local councilors and treasurers, the assistant directress, of novices, the directress of postulants, principals of ~chools, and the uniting of the offices of local superior and local treasurer (j) Removal or transfer of an official before the expiration of a prescribed term (k) Choice of a substitute for an absent provincial councilor (1) Approval of the accounts of the provincial treasurer (m) Investment of money, alienation of property, contracting of debts and obligations, the making of contracts in the name of the province, extraordinary expenses, and other matters of a financial nature according to the norms of canon law and the ordinances of the general chapter (n) Other matters according to the enactments of the general chapter or of the superior general with the consent of her council (o) The determination of matters that require the consent or advice of local councils. 92. The provincial superior must have the deliberative vote of her council for the following requests to the superior general: (a) Erection and transfer of a novitiate and erection and suppression of houses (b) Admission to first profession (c) Dismissal of a professed of temporary or perpetual vows (d) The appointment, proposal of names, removal, deposition, and replace-ment of provincial councilors and officials, local superiors, directress of novices, of junior professed, instructress of tertians, supervisors of schools and studies, and administrators of hospitals (e) The imposition of an extraordinary tax (f) Other matters according to the ordinances of the general chapter or of the superior general with the consent of her council. 93. The provincial superior must have the consultative vote of her council for the following acts or requests to the superior general: (a) To assign the duties of the sisters and to transfer them from one house to another within the province (b) Abbreviation and prolongation of the postulancy, the noviceship, and temporary vows or other commitment (c) Dismissal from the noviceship (d) Admission to renewal of temporary vows (e) Admission to perpetual profession and exclusion from renewal of tem-porary vows a~nd from perpetual profession Typical Constitutions / 223 (f) Declaration of fact for the automatic dismissal of a professed sister (g) Other matters according to the ordinances of the general chapter or of the superior general with the consent of her council. 94. Regions. The regional councilors shall individually submit an annual report to the superior general on the spiritual and temporal state of the region. 95. Houses. At least., sisters must be assigned to a house and adequate provision made for their spiritual assistance. 96. Local superiors. A sister who has been in office for six (twelve) successive years may not again be appointed local superior in any house before the lapse of a (two, three) year(s), except in a case of serious necessity. 97. The local superior shall send a written report once a year to the superior general (provincial) on the spiritual and temporal state of her community. 98. Local officials. In every formal house there shall be two councilors. One is to be designated as assistant and vicar. In smaller houses there is one coun-cilor. The councilors must be sisters of perpetual vows. The local councilors shall write individually to the superior general (provincial) once a year on the spiritual and temporal state of the house. 99. In the absence of the local superior, the assistant shall preside and replace her in whatever is necessary for the ordinary management of the house. 100. The local superior shall convoke her council every month or oftener, if necessary. The norms on the general council, with due distinctions, apply to the local council. Local councilors have only a consultative vote except in the ex-traordinary case mentioned in art. 55 and in matters for which the general chapter or the superior general (or provincial superior), with the consent of her council, has decreed that the vote must be deliberative. 101. The following are the subjects to be discussed by the superior and her council: the fulfillment of the obligations of the religious life and the religious spirit of the community, the occupations of the sisters, the material and finan-cial condition of the house, the work of the school or institution, and the means to be used to encourage works of zeal and to correct deficiencies. 102. Directress of novices. If the number of novices or any other good reason renders it expedient, a sister shall be given as assistant to the directress. The assistant shall be under the immediate authority of the directress in all matters pertaining to the government of the novitiate. She must possess the necessary and suitable qualifications for the office. 103. The directress and her assistant are appointed for three years. Both must be free from all other offices and duties that might interfere with the care and government of the novices. 104. The directress shall grant all ordinary permissions and dispensations to the novices. 105. Every three months the directress must present to the superior general (provincial superior, regional superior) a report on the vocation, character, conduct, progress in.religious life, aptitude,'and state of health of each novice. Non-possessiveness and the Religious Vows Brother Richard DeMaria, C.F.C. Brother Richard DeMaria, C.F.C., is a faculty member in the Department of Religion; lona College; New Rochelle, New York 10801. "You can't take it with you" is an oft-cited maxim from the treasures of pop-ular wisdom, intended to temper the Faustian spirit within man by the reminder that death will separate him from all possessions, honors, and ac-complishments. The maxim applies not only to our inability to carry possessions beyond the doors of death. It speaks also to our daily experience: it is impossible to hold onto the joys whi,ch life provides. It is like the proverbial efforts of a child trying to capture soap bubbles. Rather than simply delighting in their multi-colored beauty, (he child tries to capture them and, in so doing, destroys them. So it is with pleasure: the attempt to capture the beautiful ex-perience destroys it. The attempt-to-own generates dissatisfaction, disappoint-ment, worry, jealousy, suspicion, envy, and a host of internal cancers, all of which crowd out the simple faculties of enjoyment. Possessiveness, the Enemy of True Delight This suggests an important principle: the enemy of true delight is possessiveness. He who would experience the beauty of God's world, the joys of full human life, must learn to enjoy beauty, love, achievement without try-ing, without wanting, to possess them. This approach--symbolized by open-handed arms, extended to touch without holding--is not easily learned, and yet it is necessary if one hopes to taste fully the joy which life bestows, erratically but prodigally, on those who have discerned her ways. The truly wise person is one who, for example, delights in the excitement of achievement, who knows well the joys of friendship,, who has developed an appreciation for the arts, but 224 Non-possessiveness and the Religious Vows / 225 who resists the tendency to possess them. This person knows that, because life is generous, there is no reason to cling to one particular object, person, or ex-perience. There will always be others. The possessive person, on the other hand, bent upon having certain selected experiences, fails to notice and thus enjoy the offerings of a bountiful world. This person has not learned a key truth about human life: the beautiful things in life "happen" and cannot be made to occur or to remain. The effort to force their occurrence, which in-evitably fails, only introduces disappointment and frustration, pain and anger. A new insight into religious life can be gained when it is approached in this context. The three vows, which have been considered descriptive of the religious life, are concerned with three drives within the human spirit which are particularly susceptible to the possessive tendency. It is the thesis of this paper that religious life, as it has been traditionally structured, places a person in a life style which should reduce the pressures leading to possessiveness in each of these areas. Accordingly, each vow involves both a promise to observe a par-ticular life style, as well as a pledge to seek the freedom from possessiveness which that life style is intended to inculcate. In this article, we shall consider separately these three human drives, noting both healthy (nonpossessive) and unhealthy (possessive) forms of each, showing how the religious life style should foster the former. The Vow of Obedience Essential to healthy personality is the sense of fulfillment which one feels when, with body and mind, through ingenuity and hard struggle, one over-comes the forces of disintegration and creates order, beauty and happiness. To know that one has created, has made one's mark upon the world, has con-tributed to the progress of society, is a deeply felt human need. For one who has known this self-affirmation which follows successful creative efforts, work is not drudgery but is an invitation to self-fulfillment. But we often find the possessive tendency present here, adulterating the healthy creative drive, transforming it into a force which is debilitating. The valuable drive to create can give way all too easily to a pathetic search for success and recognition and, then, the energy which should be directed toward creative activity is channeled into frantic efforts to attain or retain positions of prestige. The person who is possessive about success will avoid any under-taking unless there is a guarantee of succeeding. He will pare his life down to a few "safe" activities in which he knows he can succeed, activities in which there is no competition. When he has found something which affords him some recognition, he will jealously protect that position, resenting any newcomers who might replace him. He studiously will avoid challenge. Such are not the ways of the creative person. He, too, enjoys the taste of success and delights in the recognition which accompanies achievement. But he knows that too much concern with success is destructive, distracting,, and futile; therefore he refuses to expend excessive energies in vain efforts to main-tain positions of real or imagined importance. He knows when and how to let 226 / Review for Religious, Volume 34, 1975/2 go of past success: he willingly relinquishes a position when others better qualified are available. He knows when and how to accept a new challenge, even when--especially when--there is no assurance as to the outcome. Such a life is filled with challenge and struggle, and the excitement of knowing that one is attempting the "impossible." It is difficult to be such a person. It is in this context that we might consider the vow of obedience. By the vow of obedience, a religious not only promises to observe the traditions and customs of a congregation but pledges as well the intention to overcome as far as is possible the tendency to be possessive with respect to creative endeavors, the tendency to idolize success, prestige, or power. The religious life style, in which authority is defined in terms of service to the community, where ap-pointments to positions of authority are for relatively short periods of time, where~ one's "standard of living" does not depend upon the positions held--such a life style establishes a milieu which should reduce the tendency to idolize position. The life of religious community should free its members from many of the pressures which are experienced by others in a world where com-petition is the game plan and where concern for livelihood itself forces many to engage, however reluctantly, in a scramble for positions, and a subsequent campaign to eliminate all contenders, once an office is acquired. Unfortunately, there are religious who never take advantage of this freedom which the structure of their life facilitates but who allow possessiveness to color all their activities. There is no automatic relation between the religious life style and true detachment. Many are the religious who carve for themselves niches in life from which they cannot be moved; many are the religious who place great store in the most foolish of honors and distinctions and who jealously resent anyone interested in the same; many are the religious who are fearful of innovation and innovators and allow this fear to paralyze their lives; many are the religious who never experience the sense of power~and of joy which come from struggle against, and success over, difficult odds. Insecurity is not easily overcome. But the point remains that the com-munal life style can facilitate, and is intended to facilitate, a detachment from the vitiating need to achieve success or prestige. Once freed, the creative drive can be a source of happiness, joy, and growth. The Vow of Chastity Little need be said of the important role which the drive toward human relationship can play in the development of mature personality. Love has the ability to shatter, even if only temporarily, the consciousness which walls a per-son off into an isolated, self-absorbed space. Suddenly, or gradually, the ex-perience of giving and receiving love introduces one into a new understanding of life and one's relation to it; it allows one to dispense with unneeded, counter-productive defenses; and it encourages one to "unpretzel" himself, to allow himself to touch and to be touched by powers beyond the self. For many, love is the first experience, the first taste, of that "other life," that other "self," which is within ("the kingdom of God is within you"), waiting to erupt into and Non-possessiveness and the Religious Vows / 227 gladden the lives of every person. "God is love" is the way the Christian writers spoke of the sacred, and for many, perhaps most, love relations will remain the door by which they can understand and enter into the Godly perception. Because the experience of love is redemptive, a person understandably wishes to prevent it from being destroyed, diminished, or infringed upon. Unfor-tunately, this healthy wish to protect something important can, and does, easily degenerate into counterproductive efforts to possess and to demand love, which can never be possessed or demanded. And, thus, the salvific drive towards relationship is transformed into a destructive passion. The possessive person mistakenly believes that exclusivity is a prerequisite to deep, "real" love, and thus he reaches out only to those few people from whom he expects near total response. He wants undivided attention from those he loves. In his desire to keep the loved one for himself, he cuts the other off from every outside relationship, interest, and involvement, foolishly thinking that he can be all things to that person. He even views the interests and ac-tivities of the other, when these are not held and enjoyed together, as rivals to be eliminated from the field. And in a similar way, he limits his own world. Cut off thus from the sources of growth, they both die of malnutrition. That is, if they are not first destroyed by the suspicion and jealousy which inevitably plague such possessive relationships. Clinging love, so different from simple love, is a cancer which leaves its host blinded or distraught. How different is the non-possessive person! He fears the human tendency to suffocate loved ones, and therefore he is pleased when the other develops new, outside relationships and interests, knowing that they are the sources of life and growth. He fears as well his tendency to suffocate himself. He knows it is important that he never stop growing in love, that he not cease to meet and commune with the different people life brings into his world. Without denying the special importance of long-standing friendships and loves, the non-possessive person values the opportunities to commune with many people in a lifetime. As he grows in maturity, he finds that it becomes progressively easier for him to let down his defenses, to give and elicit trust and spontaneity in others, to communicate as a person to a person. In other words, he grows in the ability to love. A clarification may be necessary here: at first, the suggestions in this sec-tion might seem to reject the possibility or value of permanent relationships, especially marriage. But a call for non-possessive love should not be confused with an advocacy for that non-responsible form of love which is delighted to be freed from any kind of commitment. In every friendship and romance one takes upon himself responsibilities to the other which perdure even after that mysterious, uncontrollable attraction we call love has passed on. Which is to say that the relationship of friendship or marriage is more than simply a form of intimate intercommunion. In view of this analysis, the vow of chastity might be seen as follows: by the vow of chastity a religious promises not only to live a chaste, unmarried life, but pledges as well his or her intention to eradicate the strong, "natural" 22a / Review for Religious, Volume 34, 1975/2 propensity toward possessive love and to overcome the "natural" propensity to restrict love and care to a few people over whom he or she can claim an ex-clusive priority. Celibacy is a call to be constantly open to relationship, to be ready to befriend any person met with a non-demanding love. Far from a pledge to live in isolation from human love, the vow of celibacy asks of those so vowed that they strive to love deeply without making claims upon others. Especially it would ask them to fuse this freedom with a concern for the lonely, the unattractive, the fearful. Because the religious neither takes a spouse nor parents children, he or she avoids the temptation to center all one's love and care upon a few people, and the temptation to regard spouse and children as people over whom one has a right to demand love. By opting to live a com-munity life, the religious places himself or herself in a milieu where both the joys and responsibilities of multirelationship are encouraged and facilitated. Thus the celibate life style is a structure which should aid the development of an enlarged and non-destructive approach to the world of intimacy. These comments are not intended to suggest that the celibate form of life automatically engenders this freedom so necessary if one is to know fully the joy of love. Many are the religious who faithfully observe the restrictions of celibate life, but who never attain its spirit: whose relationships with friends or students or colleagues are characterized by ownership, exclusivity, jealousy, and all the concomitant signs of possessiveness. Many are the religious who never find througl~ their celibate life the freedom to enter easily int6 warm, redemptive relationships, who never realize in their lives the truth of the maxim that religious are called to parent thousands. In summary: the vow of chastity has traditionally been presented in terms of sacrifice, a sacrifice which was valued because human relationships were thought to interfere unnecessarily with the search for God or the demands of the apostolate. There is, of course, truth in this argument: as we have seen, love can give birth to a possessiveness which does interfere with a person's service to God and neighbor. The vow might better be supported by a spirituality which differentiates between possessive and non-possessive relationships, which knows that love can be both the source of salvation and the source of destruc-tion. The celibate life, then, is valued, not because it involves renunciation but because it can be a step towai'd the ability to love without that possessiveness which weakens or destroys the consciousness which we call love. The Vow of Poverty Repeatedly in Christian hist6ry, there arose the temptation to embrace Manicheism: to see the world and its joys as the creation of an evil spirit and as traps for the human soul. Against this heresy, orthodox Christian theology has insisted that the God who created man's spirit also created the material world, and that, as the author of Genesis insists, He saw it, and found it to be good. Orthodox spirituality teaches the Christian that he can discover the God of the Gospels reflected in His creation: through the beauty of the world, through the joys which it brings, one meets and touches the sacred. Sensitivity to the beauty Non-pissessiveness and the Religious Vows / 229 of life is'a drive, an important ,one, by which a person can taste and see the goodness of God. The joys of life help man to venture outside his narrow self-world, to discover h~s at-homeness w~th that which is beyond, to understand the truth that one is but a branch whose fulfillment depends upon maintaining unity with the Vine. He who islinsensitive to beauty, whose mind cannot be moved by the complex-powerful-fragile world is indeed a poor man, dis-possessed of a key which can fr~e him from the prison of alienation and from the illusion of i,n, dividualism. ,~s the Christian learns daily when gathered around the Lord s Table, God [is to be found in His world, in the common bread and wine¯ But enjoyment of the world and its pleasures easily parents a possessiveness toward things which is neither healthy nor redemptive. The possessive per-sonality begins to amass, or Idesires to amass, large stores of material belongings, assuming that ownership of things is a prerequisite to enjoying them, is a means of holding onto joy. No sooner ts the beauttful encountered than the possessive person begm,s planmng ways to hold onto the source ofthat pleasure in order to insure that it can be repeated. But experience teaches that this effort to prolong-by-possessing fails¯ It succeeds only in introducing worry, jealousy, and dissatisfaction. This concern for, this worry about, owning becomes so ~mportant that the original goal of enjoyment ~s overwhelmed and forgotten. Time is spent collecting, protecting, preserving, insuringmand these become substitutes for enjoymetlt. In one's desire to hold onto a particular joy, one fads to notice, and therefor~ to respond to, the ~nnumerable joys which prodigal world offers PossessiTe people, people who desire to own a lot, are often people who enjoy very httle. The non-possessive person, precisely because his attentions and energies are not being channeled into the attainment or protection of a few chosen ob-jects of importance, is one who ~an find delight in the most unexpected places, I who is regularly surprised by joy. He understands that the person who wishes to know the joys of this life mus~ resist the ever-present, self-defeating tendency to force their attentions¯ He m!ust learn to touch without holding. Traditionally, the vow of poverty has been understood in terms of sacrifice, a "giving up" of the material world, whose pleasures are sirens to the spirit, diversions from the work of the Master¯ A more balanced, ~ncarnat~onal spirituality would teach Christians to be wary, not of pleasure itself, but of the spirit of possessiveness toward~ pleasure and the world which affords these joys. Such a spirituality woul~l teach Christians that in pleasure they ex-perience the salvific presence of the Creator, and that such appreciationsmfar from being destructive--can be invaluable aids to the spiritual life¯ This spirituality would also maintain that the attractions of the material world can be dangerous, not because they themselves are spiritually injurious, but because they do tend to excite the possessive tendency within a person. Enjoy-ment easily gives way to covetousness, worry, jealousy, frustration, all of which destroy integrity and distract from values. It is this spirit of possessiveness--the need to own, the fear of losing, the desire for more--which is injurious to the life of grace and which must be overcome¯ 230 / Review for Religious, l/olume 34, 1975/2 The vow of poverty might be approached in this context: by the vow of poverty, a religious promises not only to live communal life according to the constitutions and customs of his or her congregation, but pledges as well the in-tention to overcome as far as is possible the possessive tendency toward the good things, the pleasures of this world. Communal life, where material resources are shared and where individual worry about present or future needs is considerably reduced, is a structure which should make non-possessiveness toward material things a more easily attained goal. By eliminating many of the pressures of finance which accompany a more individualistic way of life, the common life facilitates the development of that freedom from possessiveness which is essential if one is to live life fully and enjoy properly the things which life provides. This is not to suggest that there exists some automatic relation between observing the requirements of a communal life and achieving a proper interac-tion with material things. Many are the religious who faithfully observe every detail of their communal obligations but who never attain a spirit of freedom from worry and possessiveness about "things," who never come to realize that "freedomrs just another word for nothing left to lose." Many are the religious for whom the life of communal sharing represents deprivation, rather than a door to fuller experience. Nor should one deduce from this approach to pover-ty that there is no sacrifice or renunciation involved in the life of communal sharing. Within most people there is something of the Lucifer who would rather be master in hell than serve in heaven. The desire to possess, to make certain things one's own, is a strong drive, and is controlled only with con-siderable effort and denial. But the point remains: the goal of the vow of pover-ty is not a renunciation of all pleasure, but the purification of one's ability to experience and enjoy God's world. Summary and Conclusion In summary, the three vows reflect three aspects of a central spiritual goal: to experience fully human life without seeking to "possess" its joys. While vowing to observe particular sets of obligations, the religious pledges as well the intention to lead a life characterized by freedom from possessiveness--to attempt a life in which the joys of intimate relationships with people, ap-preciative interaction with things, and genuine rejoicing in successful endeavors do not deteriorate into a jealous demand for attention and affection, into a constant search for things to own, into an idolatrous quest for prestige. These are the ideals of religious life. And, to this writer, the extent to which religious have been successful in realizing these ideals is impressive: Even in times when the spirituality was quite different from that articulated in this article, the writer met many religious men and women who exhibited that joy in life which follows upon a non-possessive stance. Loving and caring in their relationships; appreciative and sensitive to the simplest of pleasures; ready to respond to the challenge with a spirit which so often spelled victory--these describe well the lives Of Non-possessiveness and the Religious l/ows / 231 countless religious men and women. It would seem, then, to this writer, that religious life works. His judgment is favorable because he realizes how power-ful is the possessive tendency within the human spirit, and what a marvelous thing it is to see it mastered. His judgment is favorable because he realizes how difficult it is to learn that "obvious" truth about human life: that "you can't take 'it' with you." The Modern Religious Community and Its Government Sister Mary A lice Butts Sister Mary Alice of the Congregation of Notre Dame of Montreal is a member of the Department of Political Science of St. Francis Xavier University, Sydney Campus; her address is: Holy Angels Convent; P.O. Box 1384; Sydney, Nova Scotia BIP 6K3; Canada. The study of political philosophy involves, for anyone who takes on the exer-cise, a study of the term "community." In the process of such a study, it is not difficult to find some similarities between "community" as it relates to the political scene and the same word as it is used to designate particular religious groups. In the following pages I shall attempt to draw some lessons from political philosophy and then apply those lessons to the community life of religious. I want, first of all, to examine the senses in which the word "community" is used. Then I shall try to apply these findings to "religious communit.y" and specifically to the modern religious community. Finally, I shall look at a few aspects of the methods of governing a modern religious community. Community in Political Thought From the very dawn of the writings of political philosophy, there was a recognition of the fact that ~ human is created as a social being, that he or she can live a complete life only in association with other human beings. Aristotle and the Greeks in general taught that human life could be lived most fully in a small community where every citizen knew every other and each played his part "in ruling and being ruled." All through the history of political theory we recognize the inevitable conflict which must arise between the individual, on the one hand, and the group on the other. Even in philosophy itself, we speak of the whole as composed of heterogeneous parts. The smallest organisms contain 232 The Modern Religious Community and Its Government / 233 cells which strain to go off on their own and we need never be surprised if clusters of human beings living in communities will be less compact, since they are larger and looser. St. Thomas Aquinas and Medieval philosophers in general addressed themselves to the problem of the whole and the parts; that is, to the realization that individual members of any community may be for greater integration or for greater separateness simply because of their individual temperaments. The ones who are for greater integration seek security first; those for greater separateness may be simply moved by a spirit of adventure. For others, the side they choose may depend partly on the theory they hold regarding the nature of the group itself. These ask the question: Is the community a means of supplementing what the individual can do for himself or is it an organic body with a life of its own, in some sense beyond the life of the individual member? This is the question which is posed for the students of political theory. Just to illustrate how one pursues this problem, let us consider a few lines from a text in political thought describing the te~ichings of nineteenth century liberal theorists. The text reads: In the language of Emmanuel Kant, a community is a "Kingdom of Ends." A political problem . . . is a problem in human relations, to be solved with a mutual recognition of rights and obligations, with self-restraint on both sides. Within such a relationship, issues and disagreements will evidently be perennial. ¯. The liberal presumption is that their solution can be found by discussion, by interchange of proposals, adjustment, compromise, always on the assumption that both sides recognize rights and perform obligations in good faith. And the institutions of such a community are thought of as primarily providing the means by which discussion can end in a meeting of minds that reduces coercion to an unavoidable'minimum. They exert authority, but it is a kind of loose-fitting authority which is only rarely burdensome and on the whole is largely self-applied by the people concerned? Religious Community Is More than Political Co~mmunity The above

Issue 32.2 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 (~) 1973 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 March 1973 Volume 32 Number 2 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, S.J.; St. Joseph's Church; 321 Willings Alley; Philadelphia, Pennsylvania 19106. Religious and Social. Security William Quinn, F.S. . Brother William Quinn,F.S.C., is the Assistant to the President of the Conference of Major Superiors of Men of the USA; Suite 114; 1330 New Hampshire Avenue, N.W.; Washington, D.C. 20036. For some years the Internal Re~)enue Service of the U.S. Government has recognized that religious with the vow of poverty require a specific treatment under the law. In virtue of their vow of poverty, religious have no income in the sense in which this word is used by Internal Revenue Service. What-ever salary they might earn is in reality earned as an agent of their order, not for themselves personally. Because of this, religious have been exempt from the federal income tax; when the Social Security System was begun in 1936, .religious were excluded for the same reason: They had no income upon which to base the Social Security tax and which would serve to determine the level of benefits upon retirement or disability. In 1967 the House of Representatives of the U.S. Congress passed legislation extending Social Security coverage to members of religious orders under a vow of poverty. However, when the matter was considered in the Senate, representatives of religious orders requested time for further study of the effects of coverage. The provision was not included in the Senate: passed bill which went to conference, and th~ conference agreed to post-pone the matter pending study of the orders. The status of religious under Social Security was not changed in the Social Security Amendments of 1967. The 1972 Provisions The provision for extending coverage to members of religious orders that is contained in the 1972 Amendments to the Social Security Act is based upon recommendations submitted to the Congress by a joint Social Security study committee, established by the two conferences of religious superiors in the U.S., LCWR and CMSM. 210 / Review for Religious, Volume 32, 1973/2 On October 30, 1972, President Nixon signed into law the Bill, H.R. 1, entitled Social Security Amendments of 1972; this Bill is now known as P.L. 92.603. The Bill provided many modifications in the existing Social Security legislation, but Section 123 is of particular interest to religious since its heading is: Coverage for Vow-of-poverty Members of Religious Orders. Religious orders are given the option of electing coverage under Social Security for their members under a series of rather well-defined conditions. The option is open-ended, that is, there is no time limit for when this option must be exercised, but it is irrevocable once it has been made. It will then be binding upon all present and all future members of the order. This new legislation recognizes the special situation of religious with the vow of poverty by creating for the purpose of Social Security coverage a unique definition of "wages": "The term 'wages' shall include the fair market value of any board, lodging, clothing, and other perquisites furnished to such member." Two things might be remarked about this definition: First, it is in no way related to the salary a particular religious might be receiving, and second, every religious in the order has an assignable "wage." The services performed by the religious might actually be carried out in an institution such as a school or hospital, but for the purposes of this Bill these services are deemed to be performed by the religious as an employee of the religious order. The obligation of paying the Social Security taxes members of the order falls upon the order, and not the particular institution for which the religious might be working. The effect of this legislation is to allow religious orders (or an autono-mous subdivision, such as a province or an independent monastery) the option of entering the Social Security system. The rates of taxation, the conditions for claiming disability, and the requirements for old-age benefits are the same for religious as all other participants in the Social Security pro-gram. A retroactive feature is built into the legislation, to allow the order to make the effective date of coverage any time'up to five years previous to the date of election of coverage. The order must pay the accumulated back taxes for all of its members, starting with the chosen effective date, but in so doing a number of older religious Will qualify immediately for old-age and Medicare benefits. The answers to specific questions about eligibility, tax rates, and bene-fits must be found in publicatigns of the Social Security Administration, or by consulting local offices of the Administration. These questions and answers are part of the daily routine of these offices and should not present any great difficulty. Special Questions Some questions, however, do pertain directly to religious, and some of these present rather difficult technical considerations. Examples of these Religious and Social Security might be: What is an autonomous subdivision of an order; are alien mem-bers of the order living in the United States covered; what about U.S.A. citizens, living and working in a foreign country; when is a religious retired? It is relatively easy to know when a lay worker in a business enterprise is retired. The case of one who stops working and who is no longer paid a salary is rather obvious, but even with the layman there may be some diffi-culty in establishing the fact of retirement. This would occur, for example, in the case of a self-employed person who would substantially reduce the time devoted to employment. In the case of a religious, where the "wage" is calculated on the basis of room and board and other perquisites furnished to him by the order, the question as to when the religious is to be considered as retired becomes more difficult. Retirement, for a religious under Social Security, is defined in the new legislation as the situation in which the religious no longer performs the duties usually required (and to the extent usually required) of an active member of the order. In spelling out the interpretation of this definition for the benefit of the religious superiors who will have to make the certification of retirement, the Social Security Administration calls attention to two con-siderations: a comparison of the nature of the work being performed before retirement with that performed after, and the amount of time devoted to this service. Should a sister, for example, be assigned to the motherhouse after fifty years of teaching and there devote herself to monitoring the phone, it is clear that she has retired. The case is more difficult, say, for a con-templative sister who gradually grows more feeble with age and who is not able to keep up the pace of former years. She is considered to be retired, for Social Security purposes, when the religious superior certifies that she is no longer able to perform the services required of active members. A Typical Illustration The operation of the new Social Security legislation could perhaps best be appreciated by considering a particular case as a typical illustration of how the law would work out in practice. Suppose, for example, that Brother John Doe, born in 1917, has taken a vow of poverty as a member of a re-ligious order. Suppose further thai the prov.ince of his order elects to partici-pate in Social Security by filing the appropriate Certificate of Election, with an effective date of January 1, 1973. The tables of eligibility for retirement benefits and for hospital insurance (Medicare) indicate that 31 quarters of coverage are needed in order to be fully insured; this means that Brother John Doe must have paid Social Security taxes on his "wages" for 31 quarters, at least, in order to be fully insured. An important parameter in the discussion is the amount of "wages" on which Brother John Doe pays the tax. This is an amount arrived at by the religious superior of his province as a result of considering the fair market 212 / Review ]or Religious, Volume 32, 1973/2 value of the board, lodging, clothing, and other perquisites furnished mem-bers of the province. Suppose for the sake of our illustration that this figure is $2,500 per year. The province, beginning in 1973, must pay a Social Se-curity tax for Brother John Doe at a rate of 11.7%, or $292.50 per year. The tax rate will remain at 11.7% until 1978, when it will increase to 12.1%. This rate will continue through 1980; from 1981-85 it will be 12.3%; 1986-1997 it will be 12.5%. This tax must be paid until Brother John Doe becomes disabled or until he retires. Brother John Doe will reach the age of 65 in 1982. At this time he may apply for old-age benefits. By 1982 he will have earned 36 quarters of coverage, and he will therefore be qualified for both retirement and Medi-care benefits. The amount of Brother's retirement benefits are calculated on the basis of his average "wage" over a period of 26 years (this number is given in a Social Security table, depending on date of birth and whether the person is a man or woman). In Brother John Doe's case his total earnings are 9 × $2,500 or $22,500; this divided by 26 gives his average yearly earn-ings as $865, or $72 a month. The Social Security Administration table of benefits indicates that Brother John Doe qualifies for the minimum benefit of $84.50 per month, or $1,014 per year. American Experience of Mortality Tables show that, on the average, men who reach age 65 will live another 15 years. Applying this figure to Brother John Doe gives his total old-age benefits as $15,210. Medicare Provisions After reaching 65, Brother John Doe automatically qualifies for Medi-care, Part A, the hospital insurance part of the health insurance program. This provides payment for services received as a bed patient in a hospital, or in an extended care facility, or at home as a patient up to 90 "hospital days" or 100 "extended care days" or 100 "homeohealth visits." The details of these benefits are spelled out in Your Medicare Handbook published by the Social Security Administration. After reaching age 65, Brother John Doe may elect to participate in Part B of Medicare which is a medical insurance program that helps pay for doctors' services, medical services and supplies, and other health care services. The cost of this insurance is reevaluated by the Government an-nually, but was $5.60 per month for the period July 1971-July 1972. Again, the details of this insurance program are contained in the same Handbook referred to above. Brother John Doe may continue to work after reaching age 65; should he do so, he will continue to pay Social Security on his wages. Further, the first $2,100 of his wages do not influence the old-age retirement benefits he receives, but the $400 beyond $2,100 (recall that our example set Brother John Doe's wages at $2,500) reduces his benefits by a proportion of one dollar for each two dollars earned over $2,100, or, in our example, by Religious and Social Security $200. Upon retirement, Brother John Doe would receive the full amount of his retirement benefit and would no longer pay the Social Security tax. Upon his death, a cash benefit of $251 is paid the beneficiary of Brother John Doe. However, for Social Security purposes Brother John Doe has no dependent survivors; after the deathbenefit is paid, no further benefits are paid on Brother John Doe's account. The Question Facing Each Religious Order Each religious order is now faced with a rather complex question-- what would be the economic consequence of exercising the option of joining the Social Security system. The order becomes liable to the Social Security tax on all its present members add all future members; it also gradually qualifies its members through quar.ters of coverage for the benefits of the Social Security program, chiefly disability, retirement, and Medicare. The order must make a careful evaluation of its age profile, its wage level, and its health and mortality experience.', to arrive at a prudent judgment as to lhe advisability of joining the Social Security program. The retroactive feature of P.IS. 92.605, Section 123, requires special consideration. This will allow religious who have recently retired, or those who will retire in the next several years, to qualify for full coverage, but the price that must be paid is the back Social Security tax for all members of the order who were active at the effective retroactive date. This date may be any number of quarters up to '~a maximum of 20 prior to the date of election of coverage. The effect of not choosing the retroactive feature is that some of the present older religious will not qualify for Social Security benefits, nor will they be eligible for Part A of Medicare after reaching age 65. Detailed information on Social Security matters is contained in the .publications listed below. Also, more specific reference to Social Security as it affects religious with a vow of poverty is given in the series of questions and answers that follow. Critical Social Security Questions Question 1. For purposes of the law relating to the Social Security coverage of religious (P.L. 92.603), what are considered wages? Answer. Wages for the purpose of this law shall include the fair market value of any board, lodging, clothing, and other perquisites furnished to a member by the order or autonomous subdivision thereof or by any other person or organization pursuant to an agreement with the order or subdivi-vision. Question 2. Does the law provide for a minimum or maximum amount for evaluated maintenance? Answer. The legislation specifically provides that the evaluated mainte-nance shall not be less than $100 per month. The maximum of course 214 / Review [or Religious, Volume 32, 1973/2 would be $10,800 under the 1972 amendments. The committee reports emphasize that the evaluation shall be on a reasonable basis. There is no indication that cost accounting principles must be applied. The committee reports also emphasize the understanding that there will be one established or evaluated wage for all of the members of the order regardless of the position which they occupy. Question 3. Are religious subject to both Social Security and income taxes? Answer. This law does not affect the vow of poverty but rather confirms it. Therefore, there would be no income tax liability on evaluated board and lodging. The Social Security taxes imposed on wages are limited by the law to orders which waive their tax exempt status for the limited purpose of Social Security coverage. Question 4. Will the religious be required to file any income tax forms? Answer. No, this law is not based on the self-employment concept as in ~the case of ministers. The only form filed is that which is required of tile employer; that is, the order or a subdivision thereof. Question 5. Who determines the level of income for a particular religious order or autonomous subdivision thereof? Answer. This is determined by the religious super:,or, based on a study of the actual situation existing with the members of the order or subdivi-sion thereof. Question 6. The order or subdivision thereof decides whether or not to come into the Social Security System; how is this decision made? Answer. The law does not specify how the decision is to be made. The provincial may get to~ether with the council and make the decision. Alterna-tively, the entire membership might be polled on the question. Question 7. If the order elects to come under Social Security, is this election irrevocable? Answer. Yes. Question 8. How many quarters of coverage are necessary in order to be fully insured under Social Security? Answer. Ultimately, the answer depends on the date of birth of the person being considered. It is necessary to go to a table supplied by the Social Security Administration to find the answer to this question. It should be observed here that, depending on the age of the individual, it may not be necessary to have as many quarters of coverage to secure Medicare coverage. This too depends on Social Security Administration tables. Question 9. Is it economically advantageous for a religious order to participate in Social Security? Answer. It is difficult to give a generalized answer to this question. It must be determined for each individual order. Three of the most signifi-cant factors are: the level of wages of the members of the order, the age distribution of the members of th+ order, and the benefits which would be Religious and Social Security / :215 receivable, that is, old age and survivors benefits, Medicare coverage and disability insurance and death benefits. Question 10. What retirement benefits are paid to a retired religious who has been fully insured under Social Security? Answer. This depends on the level of "income" on which the religious paid Social Security taxes during the years he was acquiring the necessary number of quarters of coverage; however, there is a minimum benefit paid to everyone who has the requisite number of quarters. At present this minimum is $84.50 per month or $1,014 per annum. Question 11. What is the situation with respect to a religious who pays Social Security taxes for ten years and then leaves the order? Answer. The credits a religious earns toward Social Security coverage belong to him/her as an individual; should the religious leave the order he takes the earned eligibility with him into secular life. Question 12. A religious man with sufficient quarters of coverage to be fully insured reaches age 65 but continues to work; that is, he is not retired in the technical sense of the term. What is his status under Social Security? Answer. Upon reaching the age of 65 the religious who has earned the required quarters of coverage may apply for Social Security benefits and he would be entitled to the same. If he continues to work, that is, he is not retired, the order must pay the Social Security taxes on his wages even though he is receiving old age benefits. If his wages are $2,100 or less, there would be no reduction of his old age benefits. If, on the other hand, they are in excess of $2,100 there would be a reduction of one dollar for every two dollars in excess of $2,100. The above answer would apply to a member of a religious order of women with the exception that she would be eligible for Social Security at the age of 62. Her benefits, however, would be somewhat reduced. Under the 1972 amendment a man may likewise be retired at 62 but his benefits would be reduced. Question 13. Is there any significant difference in the Social Security law as it applies to men or to women? Answer. The age at which women may receive benefits, and is the nor-mal retirement age for women, is 62, whereas it is 65 for men; however, men may retire at 62 and receive i'educed benefits. The required quarters of coverage to be fully insured differs for men and for women. The exact details should be checked with table~ supplied by the Social Security Administration. Question 14. Is there any time limit in which to elect coverage? Answer. No, an election may be made at. any time the order so desires. Question 15. Is there any time limit for electing retroactive coverage? Answer. No; however, if. the order defers the election of retroactive coverage for a significant amount of time it will be more costly when the order does elect to come in on a retroactive basis. The rate for the retro-active purchase of coverage is determined by, existing tax rates during the :216 / Review ]or Religious, Volume 32, 1973/2 five year period. For example, if an order elected five years retroactive cov-erage in December the tax rate for 1967 and 1968 would be 8.80%; for 1969 and 1970 it would be 9.60 and for 1971 and 1972 it would be 10.40. In 1973 the rate will be 11.70 and by 1978 it will rise to 12.10. In addi-tion to the increased costs it is possible that some religious will not be covered if the retroactive buy-in is deferred for a substantial period of time. Some members, for example, may retire and, consequently, will not be cov-ered in the retroactive purchase. Question 16. Must one elect for a retroactive period of five years or may one elect for a lesser number of years? Answer. The order may elect to "buy in" for any number of years it wishes, the maximum being five. Question 17. If a religious is active during the retroactive period and alive at the time of election but no longer a member of the order should he be counted in determining retroactive coverage? Answer. Yes. Question 18. When must the order pay for the retroactive coverage? Answer. By the end of the quarter in which the election is made. This payment must be made in a lump sum; there is no provision for an install-ment buy-in. Question 19. May an order elect coverage before the forms and regula-tions are finalized? Answer. Yes; notification of election of coverage may be sent to your district Social Security office. Question 20. When should a religious secure a Social Security number? Answer. As soon as possible. It is not necessary to have Social Security coverage in order to acquire a number. Acquisition of a number might speed receipt of benefits when an election is finally made. Question 21. If a religious subject to a vow of poverty performs ser-vices not required by the order but merely with the approval of his or her superior may he or she receive the benefit of this law? Answer. No, the services performed must be at the requirement of the religious order or subdivision thereof. Question 22. If a religious receives board and lodging from another organization (parish) how shall the wages be determined for Social Se-curity purposes? Answer. The tlat rate which is adopted for all religious shall prevail. Question 23. How much would it cost to buy in retroactively for a five year period at an evaluated wage of $100 per month? Answer. It would cost $612 per member who was active during the five year period and alive at the time of election. Some Available Literature 1. Social Security Handbook (SSI 135). This is available from the Religious and Social Security / 217 Superintendent of Documents and provides o]~erall ~nformatlon but nothing more recently than 1969. It will be 3 to 6 rrionths, before anything like its counterpart will be brought out. The volume c~sts $2.25. 2. Your Medicare Handbook (DHEW ,Publication; SSA 72-10050). This is available from the Superintendent of Documents at 35 cents in bulk rate, free for a few copies. The Handbook is available to anyone entitled to Medicare. 3. Your Social Security (DHEW SSA 72-10035). This provides gen-eral information and is available free from the Superintendent of Documents. 4. If You Become Disabled (SSA 73-10029). Available free even in bulk. 5. Your Social Security Earnings Recordi (DHEW 73-10044). Avail-able from the Superintendent of Documents. 6. How Medicare Helps You When You Go to the Hospital (DHEW 72-10039). This may be free in bulk. 7. Estimating Your Social Security Retirement Check (SSI 47). Avail-able free. Theological Reflections on the Ordination of Women Committee on Pastoral Research and Practices The Committee on Pastoral Research and Practices is a committee of the' National Conference of Catholic Bishops. Foreword This report prepared by the Committee on Pastoral Research and Practices has been approved for publication by the Administrative Committee of the National Conference of Catholic Bishops. The report is not definitive. It deals only with the question of ordination to diaconate and priesthood, leaving aside the question of installation of women in ministries of lector and acolyte. It is a contribution to the con-tinuing dialogue on a subject of great importance. Its purpose is to encour-age further study and discussion while making honest efforts to identify the major questions which must be examined in depth before conclusive answers can be given. We are conscious of the deep love for the Church which underlies the growing interest of many women in the possibility of ordination. Our own appreciation of their indispensable contribution to the life of the Church underlies this effort at honest dialogue. Other churches are also engaged in a study of this question. While their reflections have been helpful to us, we hope ours may be helpful to them. Theological Reflections on the Ordination ot Women The question of ordaining women is an old one in the Church, but it has not yet been thoroughly researched for Catholic theology. There is no explicit authoritative teaching concerning the ordination of women that settles the question. The topic should be given exhaustive study. The theological reasons for and against the ordination of women need to be developed in careful and 218 The Ordination of Women / 219 objective fashion. A thorough study is required not because of sociological trends, but because of developments in the Church within the past decade. The encyclical Pacem in terris (no. 41) in 1963 listed the emancipation of women as a positive development of modern times. The Pastoral Constitution on the Church in the Modern World (nos. 9, 29) in 1965 rejected any discrimination based on sex. The admission of women as auditors to the last two sessions of Vatican II (1964-65), the proclamation of St. Theresa of Avila as Doctor of the Church (1970), the discussions on this subject in the Third Synod of Bishops (1971)--these trace a considerable recent development concerning woman's role in the Church. The revelation given in Galatians 3:28 shows the equality before God of every Christian: "There does not exist among you Jew or Greek, slave or freeman, male or female. All are one in Christ Jesus." In the Church then there is no distinction of persons: Discriminatory lines have been erased by Christ. In the Church there can be no discrimination. The basic text and basic teaching, however, do not mean that there are not different ministries in the Church, or that one ministry is to be pre-ferred over another--as the same St. Paul taught in 1 Cor 12:4-14: 1. In spite of this doctrine of the equality of all in Christ, no woman has ever been pope, bishop, or priest. At the present time it cannot be proven or disproven that women were ever ordained deacons. It is Church law (Canon 968) that women are not eligible for orders. Several scriptural and theological justifications have been proposed to explain why women are not eligible for ordination. They are here listed-- in a general order of increasing importance--with some brief comments. 1. In the Old Testament, authentic priesthood was limited to males. The Aaronic priesthood and the levitical service (a service somewhat analogous to the diaconate) were similarly limited to males (cf. Exodus 28, Leviticus 8). This was in keeping with the strongly patriarchal Hebrew society. Be-cause we accept the law as invested with divine authority, we accept this limitation of Old Testament priesthood to men of one family within one tribe of Israel as expressing God's will-for the Old Testament. The exclusion of most males and of all females was then also God's will. This entire presen-tation, however, seemingly has no direct bearing on the issue at hand. We of the New Testament are studying the will of God concerning the New Testa-ment priesthood of Jesus Christ. 2. In the New Testament there is mention of a woman who was called "deaconess" (Rom 16:1) and of other women serving as deacons (1 Tim 3:11). Similarly in the early centuries of the Church, and especially in the East, there were deaconesses. Unfortunately no clear conclusions can be drawn from this information. There is no way at present to determine whether these women were called by this title in a formal or an informal way, whether the women in scripture were wives of deacons .who aided their deacon hus-bands, whether they were ordained, whether any ordination they received 220 / Review for Religious, Volume 32, 1973/2 was sacramental, etc. The uncertainty of Scripture scholars concerning an "order" of deaconess is illustrated in the Jerome Biblical Commentary, 53: 136; 57: 21. A similar uncertainty seemingly exists concerning the deaconess in the early Oriental Church. This deaconess tradition is helpful in approach-ing the present question. However, we must beware of constructing a case for or against the sacramental ordination of women on such fragmentary and indefinite information. 3. Saint Paul repeatedly directed that women hold to a subordinate posi-tion in the Church, keep silence in the Church, keep their heads covered, tend the home and family, etc. (cf. 1 Cor 11:2-16; 14:33-36; Eph 5:22-24; Col 3: 18; Titus 2:5; cf. 1 Pet 3: 1-7). There seems to be little question but these texts are of Pauline authority alone. The developments of the past decade in the Church listed in this letter, and the authorized functioning of women as lectors and commentators, further demonstrate that these Pauline texts should not be cited as arguing against the ordination of women. 4. The New Testament doctrine on "headship" as reflected in the order of creation is given to justify the leadership of men and the subordination of women in the Church (cf. 1 Cor 11:3-12; 1 Tim 2:8-15). This same reasoning is advanced to explain the ordination to the priesthood of men but not of women. This doctrine of the dependence of woman on man is seem-ingly the teaching of Genesis (cf. JCB 2:18) as well as of Saint Paul (cf. supra). However, much further study is needed before conclusions can be drawn. 5. The incarnation is given as a reason for the ordination of men only. The word of God took on flesh and was made man--as a male. This then was the divine plan. It is stated that this divine plan is expressed in the person of Christ (cf. Decree on the Ministry and Li]e o[ Priests, no. 2). It is argued that a male priest is required to act in the person of the male Christ. 6. The selectivity of Christ and of the early Church presents another ap-proach. It is known that Jesus did not hesitate to contravene the law and sociological customs of his time. Yet Jesus selected only men as his apostles and disciples. Further, the replacement for Judas was to be specifically one of male sex (Acts, 1:21 in the Greek), even though women who fulfilled the other conditions were present and available. Similarly the seven assistants to the apostles (Acts 6:3) were all men, even though the work was to be that of serving widows. This limitation to men, it is argued, goes beyond socio-logical conditions of that day and points to a divine choice. 7. Revelation is made known to us from tradition as well as from Sacred Scripture (cf. Constitution on Divine Revelation, nos. 8-10). It is then necessary for theology in this question to look to the life and practice of the Spirit-guided Church. The constant practice and tradition of the Catholic Church has excluded women from the episcopal and priestly office. The-ologians and canonists have been unanimous until modern times in con- The Ordination of Women / 221 sidering this exclusion as absolute and of divine origin. Until recent times no theologian or canonist seemingly has judged this to be only of ecclesiasti-cal law. It would be pointless to list the many authorities and the theological note that each assigns to this teaching. However, the constant tradition and practice of the Catholic Church against the ordination of women, interpreted (whenever interpreted) as of divine law, is of such a nature as to constitute a clear teaching of the ordinary magisterium of the Church. Though not formally defined, this is Catholic doctrine. These seven approaches have been used to document the exclusion from ordination of women. From them we attempt to draw six somewhat tentative conclusions: 1. Reasons no. 5 and no. 6 call for considerable further study in order to measure their validity. 2. Reason no. 7 is of ponderous theological import. Its force will not be appreciated by those who look for revelation and theology in Scripture alone, and who do not appreciate tradition as a source of theology. Because of rea-son no. 7 a negative answer to the possible ordination of women is indicated. The well-founded present discipline will continue to have and to hold the entire field unless and until a contrary theological development takes place, leading ultimately to a clarifying statement from the magisterium. 3. This question is extraordinarily complex. It is influenced by the indi-vidual's point of departure, viewpoint, and choice of terminology. Even in this study some helpful distinctions have not been spelled out for the sake of brevity. It would seem that neither Scriptural exegesis nor theology alone can give a clear answer to this question. The ultimate answer must come from the magisterium, and the current question is whether the magisterium (as reason no. 7 explains) has already given a definite and final answer. And at this level of doubt, only the magisterium itself can give" ultimate clarification. 4. It is possible to draw distinctions between the diaconate and the epis-copal- priestly order, and within the diaconate itself. Assuming that the diaconate is of ecclesial and not divine, institution, and that it can be sep-arated from the sacrament of orders, it would seem possible that special study be given to the possibility of a diaconate of service, non-sacramental and non-liturgical, which would be conferred on women. It has been noted that Pseudo-Denys in the 5th century made such a distinction within the diaconate. 5. Some contemporary writings on this subject approach priestly ordina-tion as "power" rather than service, and speak of a "right to ordination." Such views appear to overlook the clear doctrine that priestly ministry is service to the People of God, that no Christian has any right to ordination, and that it involves the mystery of God's free election. One who is not an ordained priest is not thereby, a lesser Christian, a lesser minister, or a victim of discrimination. In the Church there are many ministries, but all Christians do not have all charisms, and the hearts of all should be set on the greater 222 / Review ]or Religious, l/olume 32, 1973/2 gifts of God's love (1 Cor 12:4-13:3). Further, all Christians share in the common priesthood of the faithful (cf. Constitution on the Church, no. 10); from among these some are chosen by God to minister to the others by priestly service. In such a context should this question be presented. 6. Beyond the question of theological possibility is the further considera-tion o~ what is pastorally prudent. For the present, however, we can see from theology only a continuation of the established discipline. Considering the strength of that discipline and the numerous uncertainties detailed in this paper, the needed study on this question is now just beginning. As is evident, every one of the points listed in this report calls for a major study. The German theologian Ida Friederike Gorres reminds us that it is God's will and plan that must be determinant in this question: The Catholic priesthood is a unique phenomenon, springing solely from the faith, the doctrine, the history, the growing self-consciousness of the Church: not from the religious needs of the Catholic people, certainly not from any principles or theories concerning the rights of men and women, nor yet from the necessity of particular functions which could be assigned at will to various persons. The one and only exemplar of the Catholic priest is the living person of Jesus Christ, in his relationship to the Church: in the mystery of the one, perfect, indissoluble life he leads, with her (Catholic Transcript, Dec. 17, 1965). Pluralism in the Works of Karl Rahner with Applications to Religious Life Philip S. Keane, S.S. Philip S. Keane, S.S., is the Vice Rector of St. Patrick's Seminary; 320 Middlefield Road; Menlo Park, California 94025. As a working theologian moves from place to place, he finds himself being asked questions on a wide variety of subjects and his interests tend naturally to move towards those questions which he is asked over and over again. In the past twelve to eighteen months there is no question which I have been asked about more frequently than the theological meaning of pluralism. The question has come from virtually all segments of the Christian community, but it has been asked with special urgency by the members of religious communities, with at least one religious community having enough concern about the issue that it has called for a serious study of pluralism in its newly adopted constitutions.1 Pluralism a Perennial P~oblem In a certain sense I have found the repeated questions about pluralism amusing. My amusement has come from the fact that my questioners (sisters in particular) so often seem to be presupposing that pluralism is a brand new issue, perhaps even a .brand new toy, which theologians have just lately discovered. Some of the questioners seem very excited about this new issue as if it will solve all their community living problems while others are quite frightened by it, but they all seem to have the idea that pluralism is a totally new problem. This I find amusing inasmuch as pluralism is a perennial problem which theologians have .wrestled with for centuries; it is hardly a new issue. Many of today's older theologians such as Karl Rahner aConstitutions o] the Sisters o] St. Joseph o] Carondelet, a Congregation o] Pontifical Right, St. Louis, 1972, p. 29. 223 224 / Review ]or Religious, Volume 32, 1973/2 have been working with pluralism for 30 or 40 years, that is, since before a number of my excited questioners were born. Thus perhaps the first point to be made to those who are either nervously or excitedly asking about theologi-cal pluralism today is that it is anything but a totally new theological concept. Nonetheless, theological plurfilism is a most important issue for the whole Church today and for religious communities in particular. Also, it is an issue which is not well understood especially from the theological view- . point. Hence, the goal of this article will be to aid our understanding of pluralism as a theological reality by presenting the concept of pluralism found in the works of Karl Rahner and by applying this concept to the situation of the religious community today. In the past 10 or 15 years Rahner has written very extensively and incisively on pluralism'-' and his work on the theme should surely be a help to us in forming a workable theological concept of pluralism. Divisions and Presuppositions Our reflections on the theology of pluralism will be divided into five parts: first, pluralism as a basic theological reality; second, the unique character of pluralism today; third, some consequences of today's pluralism for the Church as a whole; fourth, pluralism and the oneness of our faith; and finally the implications of pluralism for religious community life. The first four parts will gather and coherently organize Rahner's ideas on plural-ism. The final section will move beyond what Rahner says explicitly, but it will seek to be faithful to his views on pluralism. An important note before beginning the explanation of Rahner's writings on pluralism is that, as with any Rahnerian topic, the vastness and.depth of Rahner's total theological synthesis are such as to render the treatment of a particular Rahnerian theme such as pluralism somewhat difficult without at least some grasp of the whole of Rahner. In our particular case, for example, Rahner's metaphysics of human knowing as bipolar (explicit and implicit), his concept of God as indescribable mystery, his explanation of Christianity as an openness to all that is genuinely human, and his concept of man as ~Rahner's major articles on pluralism include "The Theological Concept of Con-cupiscentia," Theological Investigations (hereinafter T1) [8 volumes 1961-71; vs. 1-6, Baltimore: Helicon; vs. 7-8, New York: Herder and Herder], v. 1, pp. 347-82; "The Man of Today and Religion," TI 6, pp. 3-20; "A Small Question Regarding the Contemporary Pluralism in the Intellectual Situation of Catholics and the Church," ibid., pp. 21-30; "Reflections on Dialogue within a Pluralistic Society," ibid., pp. 31-42; "Philosophy and Philosophizing in Theology," Theology Digest, Sesquicentennial issue, 1968, pp. 17-29; "Philosophy and Theology," Sacramentum Mundi (New York: Herder and Herder, 1968-70), v. 5, pp. 20-4; "Theological Reflections on the Prob-lem of Secularization," Theology o] Renewal (New York: Herder and Herder, 1968), v. 1, pp. 167-92; "Pluralism in Theology and the Oneness of the Church's Profession of Faith," Concilium, v. 46 (1969), pp. 103-23; and "Glaube des Christen und Lehre der Kirche," Stimmen der Zeit, July 1972, pp. 3-19. Pluralism in Rahner / 225 a future-oriented being whose most fundamental virtue is hope are all themes which form a substratum for his theology of pluralism? These themes will be given brief explanations as needed and the reader less familiar with Rahner is advised to consider them carefully when they occur. Pluralism as a Basic Theological Reality First of all then, what is the basic theological meaning of pluralism? Rahner began to develop his thinking on this matter in his well known 1941 article on concupiscence.4 Therein while discussing Heidegger's distinction between human person and human nature, Rahner makes the point that the human person, the source of human freedom and human longing for God, can never fully dispose of himself in a single action. Instead, man's person finds himself limited by man's nature as a material or incarnate spirit. Man cannot make a total act of movement towards God, an act which is uni-formly effective in all the aspects of human nature. For man's person which freely seeks God lives in an insuperable tension with his nature which limits his ability to move towards God. Some years later (1959) Rahner explained this kind of thinking further in another context when writing about the mystery of God) Here the point is that the mystery of God so totally tran-scends human knowledge that no concrete human experience or human expression can ever fully encapsulate the mystery of God. This mystery which is at the very root of man's being constantly eludes man's efforts to grasp or formulate it. At the level of concrete human knowing man does not have a total understanding of God. Rather man in his materiality and there-fore in his limitation has only partial knowledge of the mystery of God. The more he learns about God the more there is to learn, for God will always be the mystery who exceeds the depths of our understanding.~ Our life then is a day by day effort to see, follow, and love God more clearly, nearly, and dearly as the popular song from Godspell puts it. All this of course is no new insight. St. Paul said the same thing centuries ago: "Oh, :~Good background reading on these themes includes "Dogmatic Reflections on the Knowledge and Self-Consciousness of Christ," TI 5, pp. 199-201; "The Concept of Mystery in Catholic Theology," TI 4, pp. 36-73; "Anonymous Christians," TI 6, pp. 390-8; "On the Theology of the Incarnation," T) 4, pp. 105-20; and "The Theology of Hope," Theology Digest, Sesquicentennial issue, 1968, pp. 78-87. ¯ ~"The Theologi~:al Concept of Concupiscentia," TI 1, pp. 347-82. For what follows see especially pp. 368-9. In recent articles Rahner has explicitly shown how his present thinking on pluralism is rooted in his early writings on concupiscence; for example, "Theological Reflections on the Problem of Secularization," Theology o] Renewal, v. 1, pp. 187-8. 5"The Concept of Mystery in Catholic Theology," TI 4, pp. 36-73, especially pp. 46-8. 6Rahner pushes this position about God as absolute mystery to its ultimate radicality when he argues that God will still be m. ystery for us in heaven (ibid., pp. 53-60), and that in God all the mysteries of our faith are ultimately one (ibid., pp. 61-73). 226 / Review ]or Religious, Vohtme 32, 1973/2 the depths and the richness of the wisdom of God; how incomprehensible his judgments are, how unsearchable his ways" (Rom 11:33). Unavoidable Pluralism Putting these ideas together, we can see that both man's unlimited desire to choose God in freedom and his ceaseless yearning to know God with his intellect are limited in such a way that in actual fact man only chooses and knows God through a series of particular or partial acts of choice or knowledge. His choice of God comes through a multiplicity of human choices, his knowledge of God comes through a multiplicity of human acts of knowing.; All this leads Rahner to a basic dictum of his religious or theological anthropology, namely, that the inherently limited and seriated character of all human choice and knowledge of God means that all human experi-ence of God has about it a necessary and unavoidable element of multiplicity or pluralism. Since man cannot fully embrace the mystery of God in single actions, he must experience God through many actions. Pluralism thus be-comes a basic or fundamental element of man's relationship to God. Rahner states this in many ways in his works. He states that man is ever subjected to the agony of pluralism,s and even more strongly he calls pluralism a radical or irreducible fact of human existence.'~ Because God made man as a material or embodied spirit, man cannot escape from pluralism, from the fact that he must learn about God, and indeed about all of life bit by bit, part by part. There just is no other way for the human spirit. Any form of mysticism which tries to escape from man's bodiliness and multiplicity is a pseudo-mysticism in the opinion of Rahner?° It is particularly important to note that since Rahner's concept of plural-ism is founded upon man's way of knowing and choosing God, it is a radi-cally theological concept, that is, a concept asserting a basic aspe.ct of man's relationship to God. This is significant today because very often pluralism is bandied about as a sociological or political concept, whereas Rahner's idea of it is much deeper. The trouble with those who limit their concept of pluralism to sociology or political science is that, whether they like pluralism or not, they can very easily look upon it as a fad which will pass away. In :Rahner uses both Scotist approaches (the limitations of our freedom) and Thomist approaches (the limitations of our knowledge) in explaining pluralism theologically. In later years he tends mostly towards knowledge oriented or Thomist examples, perhaps most celebratedly with his concept of "gnoseological concupiscence" ("The-ological Reflections on the Problem of Secularization," Theology o] Renewal, v. 1, p. 187). But both ways are possible for him. Slbid., pp. 190-1. :"'Philosophy and Philosophizing in Theology," Theology Digest, Sesquicentennial issue, 1968, p. 22. 1°Hearers o] the Word (New York: Herder and Herder, 1969), pp. 77-9. Pluralism in Rahner / 227 particular those threatened by pluralism will wait for it to pass if they view it as a fad. But pluralism is not a passing fad. Its basic point is that no two of us ever experience and formulate our approach to God in exactly the same way. We are truly moving towards the "many mansions in our father's house." Ultimately then we must see pluralism as a theological issue. Problems of Pluralism Rahner's language in describing the fundamental phenomenon of pluralism raises some interesting questions. Why does he describe man as "subjected" to pluralism? Why does he call pluralism agonizing? Why did he begin to develop his treatment of it in the context of a theology of con-cupiscence? The answer to all these questions is that in Rahner's view it is man's irreducible pluralism which makes it possible for man to sin. It is precisely man's ability to explicitly grasp only partial goods or values which enables him to sin, to sin by absolutizing one or some of these partial values and thus shutting himself up in the finite,~1 closing himself to the unfathom-able mystery of God. The agony for man is that he experiences or perceives value only in partial and thus plural realizations. His very way o~ being drives him towards the multiple or plural values. The temptation to ab-solutize such values is the temptation to sin. Rahner's whole theology of hope, of man as a being who must be open to the future, a being who must refuse to absolutize the partial values of the present, is, of course, echoed here.l~ These thoughts bring up another problem. Do pluralism's close connec-tions with concupiscence, and hence its status as the occasion which renders sin possible make pluralism a bad or evil thing? Definitely not! This rejection of a condemnation of pluralism is one of the most emphatic rejections in Rahner's entire theological system. His whole reason for beginning to write about man's concupiscent movement after multiple and partial values was to insist that such movement cannot be called fundamentally evil?:' Rahner holds that it was the all good God who made us .as material and pluralistic beings and that, therefore, we must accept ourselves as we are in faith, in hope, and in love. Rahner is determined to teach that we should love the nature God gave us and this means that we must openly embrace our radi-cal, God-given pluralistic state. We simply cannot flee from it, agonizing though it may be. Are we ready to accept Rahner's challenge on this point? The Unique Character of Pluralism Today Our reflections so far have shown us that pluralism is a basic constituent of man's experience of God affecting all men at all times. But another vital 11,,Thoughts on the Possibility of Belief Today," 7~1 5, p. 10. V-'For a position similar to Rahner's on this point see Wolfhart Pannenberg, What is Matt? (Philadelphia: Fortress, 1970), pp. 68-73. ~:t"'The Theological Concept of Concupiscentia," TI 1, pp. 369-71. 228 / Review ]or Religious, Volume 32, 1973/2 point needs to be made. Why is it that pluralism, always a part of man's situation before God, has become such a particularly pressing concern in our times? Why are so many in religious communities suddenly talking about it? Why has a man like Rahner written so much on pluralism in recent years? To put all these questions more precisely we should ask the following: Is there something specifically unique about pluralism in the 20th century? Are there new factors today which further complicate man's fundamentally pluralistic situation? In answer, the first assertion to be made is that Rahner very definitely feels that 20th century pluralism is a specifically unique phenomenon in the history of the human race. He explains the uniqueness of 20th century pluralism by referring to the tremendous, historically unparalleled explosion in human knowledge which is taking place in our century.TM Man has prob-ably learned more (and therefore appropriated more multiple or plural values) since the beginning of our century than he learned in all the previous centuries combined. Thus, specialization has become the byword of our age. Each individual human being is learning more and more about less and less. Human communication is becoming harder and harder. In the 19th century those who went to college or graduate school could be rela-tively certain that their studies would include a good deal of the "liberal arts" and that they would arrive at basically similar value systems. Even in the early 20th century this was still so. Today, however, people are sent away to school to study various disciplines (art, sociology, psychology, literature, mathematics, and so forth) and they come home with such varied value systems that for all practical purposes they are speaking in different languages. Many segments of society experience this problem in-cluding religious communities. The situation is especially burdensome for persons in authority insofar as persons in authority are never again going to be able to learn enough to understand all the varied value systems and languages of the people under them. A Qualitatively New Situation Rahner gives his position on the uniqueness of 20th century pluralism a deeply radical meaning when he refuses to explain today's pluralism on a merely quantitative basis, that is, on the basis of the increased number of plural values which different men are learning about today. Rather he holds that the numerical increase in man's knowledge of pluralistic values has placed mankind in a qualitatively new situation,x'' The qualitative l~"Reflections on the Contemporary Intellectual Formation of Future Priests," T! 6, pp. 114-20; "Reflections on Dialogue in a Pluralistic Society," ibid., pp. 39-40; and repeatedly elsewhere in Rahner's works on pluralism. ~z"Pluralism in Theology and the Oneness of the Church's Profession of Faith," Concilium 46 (1969), p. 104. Pluralism in Rahner / 229 difference is this: In the past the number of insights and values known to man was limited enough that it was at least possible in principle for one person or one group of persons to gather together the known human insights and values in such a way as to formulate one coherent worldview or philosophy of life which could be accepted and embraced by all men at least in a given part of the world. Further, in the past, the world's great civiliza-tions (Western, Oriental, African, American) were so insulated from one another by "cultural no-man's lands" that the fact of one civilization's philosophy of life not including the values known to other civilizations made no difference in practice,a'~ Today, however, the whole world is different; the barriers between the great civilizations are collapsing, and the number of pluralistic insights and values has so increased that it is simply impossible for any person or group to embrace all known values and thus establish a worldview which can attain anything approaching a universal acceptance by a civilization or civilizations.1~ This is why Rahner says that 20th century pluralism has put man in a qualitatively new situation: man can no longer thematize universally acceptable worldviews. 20th century pluralism is therefore radi-cally new. The adjectives which Rahner uses to describe it become stronger and stronger as the years pass. He describes today's pluralism as irreduc-ible, indomitable, unconquerable, unsurpassable, and so forth,as Another way of describing the qualitative difference between today's pluralism and that of the past might be to say that in former times the plural values perceived by man could be conquered by inclusion within one philosophical worldview so that they were reduced to diverse aspects of that worldview, to diversities within one philosophical system. But the differing values of today cannot be conquered or reduced to one system; thus we no longer have diversities within a system but instead we have something much more radical, we have a pluralism which is in Rahner's words unconquerable and irreducible. Rahner never precisely uses the words diversity and pluralism to characterize the old and new aspects of human multiplicity, but such a terminology certainly seems to fit in with his description of the qualitative difference between today's pluralism and that of former centuries. In any case the point is that pluralism, while ~"Philosophy and Philosophizing in Theology," Theology Digest, Sesquicentennial issue, 1968, p. 22. ~r"A Small Question Regarding the Contemporary Pluralism in the Intellectual Situa-tion of Catholics and the Church," TI 6, p. 22, and in a number of other places in Rahner's works. ~SAmong many examples of Rahnerian language of this type are: "Theological Reflec-tions on the Problem of Secularization," Theology o] Renewal, v. 1, pp. 188-90; "Reflections on the Contemporary Intellectual Formation of Future Priests," TI 6, p. 117; "The Man of Today and Religion," ibid., p. 20; "Pluralism in Theology and the Oneness of the Church's Profession of Faith," Concilium 46 (1969), p. 107. Review ]or Religious, Volume 32, 1973/2 always a fact for man before God, presents us with a new series of problems in our times. Consequences of Today's Pluralism for the Church What should be the attitude or response of Christianity towards the qualitatively new phenomenon of 20th century pluralism? Six different aspects of Christianity's response to today's pluralism can be distinguished. The first of these aspects is a general picture of Christianity's response to pluralism; the remaining five are specific consequences of the new pluralism for the Church. First then and in a general way, it can be said that throughout his writings Rahner comes across very strongly as a man who is deeply con-vinced that one of Christianity's most vital and essential tasks for our times is to accept and embrace the pluralistic situation which God has given us today just as all men in ages past have had to accept the experience of pluralism which God gave them. This open thinking is found in Rahner's works on non-Christian religions,19 on the secularity and godlessness of today's world (which Rahner says we must bravely and courageously accept because it has a positive meaning and challenge for us),-°° and on the pluralistic sciences which he espouses and encourages.21 Even the shrinking of the Church in today's pluralistic world must be accepted ~vithout fear and loved by the Christian as part of God's plan for us, part of salvation history?-° Definitely, theret~ore, Rahner sounds a clarion call to the 20th cen-tury Church to face without fear or escapism the task which God has given us of coping with the new pluralism. I have little doubt but that in future centuries, Rahner's brilliant and insightful challenge to the Church on this matter will be one of the things for which he will be most remembered. In so many ways it can be said that for Rahner the name of the game for the Christian today is to be open. The whole thrust of Rahner's thinking on anonymous Christianity suggests this. Specific Consequences Secondly and more specifically, Rahner holds that in the light of modem pluralism Christianity must give up the idea that its entire message and value system can be embraced in any one philosophical system and in par: ticular it must give up the idea that the Thomistic philosophical system can continue to be the one decisive dialogue partner in which all Christian in-ag" Christianity and the non-Christian Religions," TI 5, pp. 115-34. =°"The Man of Today and Religion," TI 6, pp. 1 I-2. '-'1"Philosophy and Philosophizing in Theology," Theology Digest, Sesquicentennial issue, 1968, p. 27. "-'~"The Present Situation of Christians: A Theological Interpretation of the Position of Christians in the Modem World," The Christian Commitment (New York: Sheed and Ward, 1963), pp. 3-37. Pluralism in Rahner / 231 sights can be expressed to the world. Rather in the future Christianity will simply have to accept a who~le host of diaiogue partners (the arts, the be-havioral, social, and pure sciences, Oriental philosophies, and so forth) in expressing the Gospel messa'ge to the world. Rahner says this explicitly at least twice~3 and gives many other hints of it as well. For instance, he says that we must study all the great philosophies of the world because in an anonymous way they may be,' as much or more Christian than our explicitly Christian philosophy. In other words we are moving into an age of Christian philosophies and worldview!, instead of an age of a univocal Christian philosophy and worldview. Note carefully that Rahner who is a Thomist never says that Thomism sl~ould be abandoned as a philosophy. What he does say is that Thomism can no longer be given the absolute, monolithic status ascribed to it in the 15ast by the Church. Instead it must constantly criticize itself, realizing that it can never express the fullness of the truth of God. It must relentlessly op.en itself to the lns~ghts of other philosophies, which must in their turn be~ open to it. No longer will there be any one philosophy of life (in the sense values) upon which the Chu~rch or communities within it can operate.~' Thirdly as a consequence of pluralism for the Church Rahner holds that since theology depends on philosophical thinking for its mode of ex-pression, the fact that there can no longer be only one exclusively Christian philosophy suggests directly that there can no longer be one theology in the Church. Instead there Will be many theologies, a fact that the Church I ¯ " must bravely accept as Rahner puts it. no way denies our oneness of faith (Rahner calls it credal oneness) but it does demand that in the future our expressions of the one faith will be plural, in accord with the plu~iformtty of human experience. Next, and closely related to the idea of many theologies, Rahner argues I . that the magisterium or teac, hmg office of the Church finds itself cast into a whole new situation by tod.ay's pluralism.-oG Rahner points out that on rare occasions the teaching office[of the Church will have to continue to operate in the traditional mode, that [is, by rejecting this or that theological formula-tion as inconsistent with the faith,z7 Much more often, however, Rahner holds that in today's plurahst~c world the magisterium will have to take on z~"Philosophy and Philosophizing in Theology," Theology Digest, Sesquicentennial ~ssue, 1968, p. 18; 'Phdosophy ~nd Theology" Sacramentum Mundt, v. 5, p. 23. ~4This position does not deny the underlying unity of our faith, a matter we shall consider later. '-'SIbid., pp. 23-6. Rahner does speak herein of a sense in which there is still one theology, but this will emerge in our forthcoming consideration of our one faith. "-'Glbid., p. 26; "Pluralism in Theology and the Oneness of the Church's Profession of Faith," Concilium 46 (1969), pp. 112-3. ~7"Pluralism in. Theology and the Oneness of the Church's Profession of Faith," Concilium 46 (1969), p. 113. 232 / Review for Religious, Volume 32, 1973/2 a new function, a function which can be well described as a challenge func-tion rather than a judgment function. The idea of this challenge function of the magisterium is that no longer can the teaching Church understand all the formulations of all the theologians as it did in the past. Thus the Church will often not be in a position to judge the works of an individual theologian. But she can challenge him. She can urge him to be certain that his formula-tions are faithful to the Christian tradition. By so doing the teaching Church can render real service to the individual theologian and to the Christian community as a whole. Obviously a magisterium which challenges more than it judges will have to be more trusting of its theologians, trusting that they are faithful to our traditions even when the magisterium is not totally clear on how the new formulas of theology relate to the faith. Rahner states that this new challenge aspect of the Church's teaching office is already occur-ring. 2s The whole situation also suggests to Rahner that today's magisterium will generally refrain from proclaiming new dogmas, as it refrained at Vatican II. A fifth consequence of pluralism for the Church today is a fact which we previously alluded to, namely, that persons bearing authority in the Church (including bishops, pastors, religious superiors, and so forth) are placed in an extremely difficult but still very important position by con-temporary pluralism. All of us, therefore, should be deeply sensitive to the burdens of those who hold ecclesial office. Rahner points out that at times such authorities may have to exercise authority traditionally, saying no to this or that.-09 In most cases, however, office bearers in today's Church will follow the style of the new magisterium by challenging their subjects rather than judging them. In this context a particularly important task for Church authority figures will be to maintain openness, that is, to keep any of their subjects or groups of subjects from so locking themselves to a partial set of values (whether liberal values or conservative values) that they fail to be genuinely open to the mystery of God and thus commit the ultimate human sin of absolutizing finite values. Need for Constant Dialogue The last and perhaps most important implication of contemporary plural-ism is that in our times Christianity must engage in a constant and genuine dialogue with itself and with the world around it. Since today's man realizes that his philosophy of life can never be a total or absolute system, he must constantly seek to correct and expand his own viewpoint by dialoguing with other men. Rahner points out that genuine Christian dialogue is truly possible in a pluralistic society because for the man of faith all true values in 2s"Philosophy and Philosophizing in Theology," Theology Digest, Sesquicentennial issue, 1968, p. 27. 29"The Future of Religious Orders in the World and Church of Today," Sister Forma-tion Bulletin, Winter, 1972, p. 7. Pluralism in Rahner / 233 various philosophical and theological systems are seen to be rooted in the one mystery of God. Values not rooted in the mystery of God are not true values and will be shown as such in the dialogue. Hence as we journey through history together, there is hope that men can come to understand how their partial expressions of value are integrated in the absolute mystery or absolute future of man which is God. Those of course who lack faith will not see human differences as resolvable even in our future in God. But for those of us who do believe, there is hope that full unity will be attained in the eschaton. And in this hope we can keep on talking with each other despite repeated misunderstandings. Our age is peculiarly an age of going to meetings, and no doubt many of us get tired of meeting after meeting. But, if we are to be Christians in these pluralistic times, it seems we must keep on having meetings no matter how boring they, become. As Rahner sees it, dialogue is the only possible mode of coexistence for mod-ern Christian persons."~° In ending this section an observation which ought to be made is that none of these consequences of pluralism we have just reviewed really solve the problem of how the Christian is to live and form community today. For in all honesty we have to face the fact that pluralism as it now exists is a new problem which the generations who have preceded us did not face in the way we face it. Thus nobody today really knows how to cope with our pluralism and our inability to form worldviews which large scale segments of society can accept. Rahner makes some suggestions on the matter for the Church as a whole, but even he admits that he is far more asking the question about pluralism than answering it.~1 This lack of answers to the challenge of pluralism may not make us feel comfortable, but we must realize that that is where we are. Pluralism and the Oneness of Our Faith An especially nagging question seems to underlie much that we have said. Is pluralism something like the dualisms of former centuries with their many gods? Does pluralism have some effect on our faith in one God? In the Rahnerian thought world the answer is quite simple. Theological plural-ism positively does not weaken the oneness of our faith; if anything it strengthens that oneness by focusing us on the true source of our faith instead 'of on the more superficial sources of unity upon which we too often relied in the past. To understand Our oneness in faith in Rahner's system, we must advert to a basic theme of Rahner's theological anthropology or vision of man, namely that there are two poles or levels to human exis- :~°"Reflections on Dialogue within a Pluralistic Society," TI 6, p. 35. The whole article is valuable on dialogue. :~lThis point is made clear by the title and substance of Rahner's article, "A Small Question Regarding the Contemporary Pluralism in the Intellectual Situation of Catholics and the Church," TI 6, pp. 21-30. 234 / Review lor Religious, Volume 32, 1973/2 tence.3~ One of these poles, in fact the more obvious of them, is the pole of concrete human activity and experience. This is the pole of human expres-sion, of human speech, of explicit consciousness and choice. On this pole or level the effects of man's materiality and limitation are clear, and thus man operates from this pole in a radically pluralistic fashion. He has many con-crete acts of learning and many forms of speech. He makes many choices. There is, however, another, a deeper and ultimately more significant level to human existence, a level which precedes the level of the concrete and multiple. This is the level of man's preconscious existence, of his deepest self-awareness before his God. Those who speak of man's funda-mental option are referring to this level of man's life. On this level rather than multiplicity and a myriad variety of human acts of knowledge and choice, man, if he is a believer, has a basic and simple openness to his God. On this level man in his radical openness no longer experiences a pluralism of values. Instead he knows one Lord and one faith. He and his neighbor may not be able to describe their faith in the same way, but as believers they are surely experiencing the one ineffable God. This level of transcen-dent human openness to God makes Christian faith community real. Our faith, therefore, is not hindered by pluralism. In fact, pluralism only serves to buttress our faith, because it forces us to realize that our faith can only be genuine faith if it is based on the unfathgmable mystery of God. No other source but this mystery can stand as an adequate ground for us as believers. Surely with this ground we can cry out in the words of Malachy: "Have we not all one father? Has not the one God created us?" (Mal 2:10). The Foundation in Tradition Rahner's position on human openness to the ineffability of God as the source of our faith and upon (he inevitable pluralism which begins to ensue as soon as we start expressing that faith finds much support both in the tradition of the Church and in modern authors. Traditionally, for instance, Christian authors have emphasized that the ways of knowing God by specific affirmation (via allirmativa) or negation (via negativa) had a validity .but still a clear limitation. Thus traditional authors appealed to a third way of knowing God, to the way of eminence or transcendence (via eminentiae), that is, to a primal recognition by man of the mystery of God. As Henri de Lubac has pointed out this third way is really the first and most fundamental way. a3 Among modern authors Bernard Lonergan in his new book, Method in Theology,34 gives particularly noteworthy support to Rahner's idea that we 3'-'"Dogmatic Reflections on the Knowledge and Self-Consciousness of Christ," TI 5, pp. 199-201. a:~Henri de Lubac, The Discovery o! God (New York: Kenedy, 1960), pp. 122-3. 34New York: Herder and Herder, 1972. In our context see especially pp. 265, 323, 326-30. Pluralism in Rahner / :235 all share one ineffable faith despite our various perceptions of that faith. Lonergan's insistence that true objectivity in man is not an "out there now real" set of facts, but rather man's honest habit of mind as he keeps him-self attentive, intelligent, reasonable, and responsible would seem to place faith on the deepest level of human openness while realizing that faith will be expressed in various formulations. Even more explicitly, Lonergan's carefully reasoned argument that what is permanent in our dogmas is their meaning, not their formula supports Rahner's effort to place faith at the core of the human person while being open to pluralism on other levels of human perception or choice. Perhaps the title of Rahner's article "Pluralism in Theology and the Oneness of the Church's Profession of Faith" sum-marizes all this very nicely?5 We may have to use many words but we still have the Word of God. Pluralism thus creates no fundamental faith problem. It helps us to see that our faith must be based on the mystery of God. Our openness to this mystery is the primary source of our existence as a faith community. It is true, of course, that Christians need other levels of communal togetherness and organization besides this primary mystery of faith level. Some of these other or "second level" approaches to community will be considered in what follows about religious communities. First, however, we must realize that none of these other levels will have any meaning unless we begin by seeing ourselves as united on the primal level of faith in God. Implications of Pluralism for Religious Community Life~ With less specific guidance from Rahner, but in the spirit of all that we have seen, what can be said about the implications of contemporary plural-ism for religious communities in the Church? First, if we accept the idea that a religious community is called to be a genuine sign of hope to the whole Church and if contenlporary theological pluralism is one of the most critical and fundamental challenges facing the Church today, the task of opening itself to and coping with man's radically pluralistic situation is one of the most formidable and vital tasks facing the religious community today. It seems to be the kind of issue concerfiing which the religious community must live up to its eschatological nature as a sign of transcendent hope for the whole Church, a sign that real Christianity is possible in the modern pluralistic world, a sign to the Church of where she is going. It is an historical fact that over the centuries, religious com-munities have been leadership organizations in the Church in times of crisis. :~SA section of Lonergan's new book has almost exactly the same title (pp. 326-30). a6White the title of this section speaks of religious communities, surely the remarks herein can be taken as referring to the various n6ncanonical religious groups in the Church today as well as to the canonically approved religious communities. Indeed, the noncanonical groups may have an especially important task in showing religious communities their possibilities in our pluralistic world. 236 / Review ]or Religious, Volume 32, 1973/2 In our times pluralism is the crisis and millions of persons throughout the world are seeking to overcome the alienation which can exist in our plural-istic world. New experiments in communal living abound. In the crisis of pluralism can the religious community live up to its historic role of leader-ship for the future? Second, if religious communities do face up to this challenge of assuming a leadership function in showing the Church its role in a pluralistic society, probably the most realistic forecast which can be made is that the days ahead are going to be days of agony and suffering for religious communi-ties, agony because of the very nature of pluralism, and because no one right now knows precisely what to do about pluralism. This does not mean at all that religious communities should give up hope or lose faith, but it does mean that the years ahead and the paths to adapting to pluralism are going to be most difficult. Just one example of this difficulty will be that almost in-evitably more religious will have crises of faith and perhaps leave com-munities, even later in life?7 For an honest facing of pluralism will create more options for the religious and these options will create more crises. Third, it would seem that the option being taken by a few communities of refusing virtually all change and forward movement simply is not a viable option in the light of the theology of pluralism. With the greatest respect for the good faith of the leaders and members of these communities, there is an honest question about how such nondialoguing communities can continue to exist in our pluralistic .world. It is true that these communities are doing rather well as far as incoming candidates are concerned. But are these candidates accepting the vocational task of building community amidst the pluralism which God has given us all? Or are they fleeing from that task and seeking after a security which refuses to admit that pluralism exists? The Option of Fragmentation Fourth, and of special importance, the option of "fragmentation," the option of a larger religious community dividing itself into two or more smaller groups with each group representing a particular viewpoint would also seem to be foreign, at least in principle, to Rahner's theology of plural-ism. Many religious are heard to call for this option today when there is so much clamor about the bigness of organizations and the value of small, intimate communities. While I can see real value in religious communities working out living arrangements based on small, relatively homogeneous groups, I would argue that the large community structure with its varying viewpoints should be retained in our pluralistic world. My reasons for saying this is that there would seem to be a great possibility that smaller groups of religious in cutting off dialogue with other thinking about religious ::rKarl Rahner, "The Future of Religious Commonities in the World and Church of Today," Sister Formation Bulletin, Winter, 1972, p. 4. Pluralism in Rahner / life would become ineffectual, would fail to grow in maturity, and would stand in a real danger of closing in on themselves in such a way as to become unresponsive to the demands of a pluralistic society. Incidentally, the danger of a select group becoming closed would be just as great for a progressive group as for a conservative group. The Pharisees are the classical example of a progressive group who closed in on themselves and subsequently became of little value to society. Further, the fragmentation option for religious seems to ignore another of Rahner's noteworthy themes, namely that the power inherent in a larger organization can be a genuinely redemptive value in a pluralistic society.3s The foregoing remarks against the fragmentation of religious com-munities should not be taken as an absolute stand against such fragmenta-tion. Rather these remarks are a general or "in principle" statement. Rahner himself points out that in some hopefully exceptional cases in life there is so little possibility of creating understanding that a particular dialogue must be broken off so that a group can keep dialoguing at all."~ In these cases other forms of dialogue must replace the broken ones, since genuine dialogue is essential for human coexistence in a pluralistic society. There have been a few cases in recent years of religious communities dividing; and who are we to say that these particular terminations of dialogue were not genuine in-spirations of the Holy Spirit, genuine efforts to establish other forms of dia-logue when one form had become impossible? In general, however, dialogue between differing viewpoints is so essential in a pluralistic society that the option of fragmentation should not be taken except under extreme and oppressive circumstances. Experimentation and Incarnationalism Fifth, if the religious community accepts its leadership mission for the world, and if it refuses the anti-change and fragmentation options, it be-comes clear that the most helpful (and also most difficult) option for a religious community today is to let its structures become open to genuine dialogue and pluralism in such a way that the community becomes truly re-flective of the actual condition of the whole Church today. This will mean as Rahner sees it that the religious community will be engaged in a constant process of. experimentation as it seeks to face up to new perceptions of value in our pluralistic world?" Such experimentation will stem from all levels in a community: individuals, groups, and organized authority. Only through such experimentation will a religious community achieve the true openness and dialogue needed in a pluralistic ~ociety. ~S"Theology of Power," TI 4, pp. 391-409. :~:~"Reflections on Dialogue within a Pluralistic Society," Ti 6, pp. 40ol. ¯ "~"The Future of Religious Communities in the World and Church of Today," Sister Formation Bulletin, Winter 1972, pp. 6-7. 238 / Review ]or Religious, Volume 32, 1973/2 Lastly, a religious community living amidst pluralism must advert to what Rahner calls the "incarnational principle" of Christianity.'1 This principle means that the ineffable faith unity which we share in the depth of our being must somehow become incarnate, must somehow be incorpo-rated into tangible structures. Otherwise we could never experience our faith unity. More particularly, a religious community as a small unit in the Church can never embrace all the possible incarnations or concrete ex-pressions of faith value. A religious community is thus only one form of faith expression. It is only one "social institutionalization''42 of Christianity. All this implies that in addition to its underlying faith unity, a religious community will necessarily have to embrace certain second level values (the first level is always our faith), certain particular incarnations of the mystery of God. Such second level values are genuinely worthwhile in a pluralistic society for they do lead us to the one God, though in a limited way. Traditionally, the second level values around which religious com-munities have been organized have included the confession of the members of a community (Roman Catholic), their apostolate, their sex, their vowed life, their prayer, their communal living, and so forth. Openness and Second Level Unifiers Now what, in our pluralistic society, can be said about religious com-munities' second level sources of unity? Two main points must be made. First, important though these second level unifiers are, they are not ab-solute expressions of the mystery of God. Thus the place, meaning, and even the continued existence of such second level unifiers of a religious community are subjects which cannot be exempted from dialogue if a re-ligious community is going to be genuinely open to the pluralism of today's world, to our inability to form a total worldview as we did in the past. A religious community which seeks to be open to the absolute mystery of God is not absolutely open to that mystery if it absolutizes any other points besides the one mystery. And when a religious community says that values such as the vows do not call for further dialogue and understanding, it is precisely absolutizing something other than the mystery of God; it is sub-mitting to the ultimate temptation created by our pluralistic situation, the temptation of seeking particular goods instead of the good. It would be most paradoxical if today's religious community were to submit to this temptation. The whole history of religious communities has been one of protest (by vows) against the absolutization of partial human goods such as marriage, wealth, and power. And even though this protest has had tremendous impact in the history of salvation, can a religious corn- 41"Membership of the Church according to the Teaching of Pius XII's Encyclical 'Mystici Corporis Christi,'" TI 2, p. 34. a~Karl Rahner, "Reflections on Dialogue within a Pluralistic Society," TI 6, p. 31. Pluralism in Rahner / 239 munity absolutize its means (and its understanding of this means) of dialoguing with the world, of showing the world where it must move in the spirit of Christian hope? Many examples of how a religious community must be open to dialogue about second level values could be cited. Apostolates obviously need to be reconsidered today. The vow of poverty is in great need of reassessment inasmuch as the mere fact that one cannot dispose of his or her own funds does not make one poor if he or she belongs to a rich community.4'~ To take another example which has probably been thought of a good deal less, who are we to say that religious communities are always going to remain ex-clusively Roman Catholic? Granted that Vatican II has already described the other Churches as true ecclesial realities, granted that Eucharistic Inter-communion is probably not too far off, granted that many young people in the other Christian confessions (especiall.y young women) find an idealism, way of life and apostolic zeal in Catholic-religious communities for which there is no parallel in their own confessions, and finally granted that more and more the real need is for a united Christianity to show its value to a secular (and sometimes atheistic) world rather than for Catholicism to show its value to Protestantism or vice versa, might it not ultimately be-come a genuine call of the Spirit for the Catholic religious communities to accept members from other confessions? While not offering an absolute answer, I hope the example at least helps make the point that dialogue on the values which I have called second level in the religious life seems to be an inescapable consequence of the theology of pluralism. Necessity of Second Level Unifiers Our second major observation on religious communities and second level values or unity sources is a strong reminder that, granted that these values are a constant subject of dialogue, growth, and change, a religious community movement simply cannot exist without some sort of second level value commitment and organization. The religious community must operate through a concrete value-unity structure in order to be open to ultimate value. It must have a concrete vocation if it is going to have a vocation at all. It cannot have its absolute, transcendental goal (the mystery of God) without expressing this goal in concrete goals. A religious community's concrete vocation and concrete goals are so necessary sociologically that, in the midst of all the open dialogue about them, they should be seen as a requirement for membership in the community. Those who do not agree with a religious community's particular goals may be perfectly good Christians, but a community will only retain its societal identity insofar as its members agree upon a particular sociological format for moving towards the mystery of God. This is why Rahner argues that authority in a religious community 43On this point see Karl Rahner, "The Theology of. Poverty," TI 8, especially p. 172. 240 / Review jor Religious, Volume 321 1973/2 may sometimes have to operate in the traditional yes or no method. Surely the yeses or noes of a religious community's authority can never be more than provisional since the community's self understanding and consequent second level values will grow and change in dialogue. But the fact remains that the growth process of permanent religious commitment (and this is what permanent commitment is, a growth process) can only function at a particular point in space and time through the acceptance of second level goals.44 Religious communities which have forgotten this point in recent years have had their troubles as a result. Conclusion By way of a concluding thought, especially for those who are fearful of what will happen to religious communities as they face their future with all its pluralism, I would like to make the very joyful and hopeful point that there are already some indications that an honest, pluralistic dialogue on religious life's second level values will probably do a great deal more to reinforce rather than to downgrade the traditional wisdom of the Church on religious life even though this wisdom may not be asserted as absolutisti-cally as it was in the past. For instance, I have noted and been truly inspired by the fact that Christian virginity has been emerging as a very deep seated value in the lives of some members of the noncanonical religious com-munities in which it is required neither by Church law nor by any public vow. In an era when so many priests, brothers, and sisters are questioning celibacy and virginity, this is most refreshing; it suggests that our pluralistic, open-ended society (which is, after all, God's gift to us) is not so much a thing to be feared as it is a genuine opportunity for spiritual growth. Per-haps it will teach us some things we have been trying to learn all along. ¯ ~4The insistence of second level goals does not of course imply anything like the detailed agreement which existed when religious communities operated from a homogeneous worldview. But some admittedly evolutionary sociological coherence on the second level is a necessity. Pluralism and Polarization among Religious George M. Regan, C.M. Father George Regan is associate professor of theology at St. John's University; Grand Central and Utopia Parkways; Jamaica, New York 11432. The recently published sociological and psychological studies of priests in the United States have no counterpart as yet in special studies about religious men and women. Tempting hypotheses could be constructed on the basis of personal experience and impressions about the levels of maturity and self-actualization among religious, about their attitudes toward authority, and about their opinions on specific issues such as birth control, celibacy, divorce, and liturgical practices. The surveys of priests indicated that widespread disagreement exists among various segments of the Catholic clergy on such issues and that deeply polarized attitudes seem rooted in profound ideologi-cal differences. In the absence of hard data leading to actual percentages of religious who hold certain views, one can nevertheless reflect on the divergence experienced firsthand in contacts with religious communities these days. Pluralism of approach, outlook, and conviction characterize religious at all levels of the same community at times, and comparison of one community with others easily substantiates this impression of diversity, which has re-placed the former uniformity. Pluralism reaches into all levels of community life, encompassing not only particular questions such as order of day, con-crete regulations on government, poverty, and style of dress, but also more fundamental aspects of the institute's l!fe, such as its purpose and nature in the larger Church, its basic ideals and values, and its charismatic qualities for today's world. Members thus find themselves split deeply at official chapters and in less formal gatherings on the most fundamental meanings of their religious life and on many more superficial issues. Coupled with this pluralism has arisen a sense of alienation, an outright bitterness about 241 242 / Review ]or Religious, Volume 32, 1973/2 the frustrating experience of division, or an aimless confusion. Polarization of groups may be discerned not infrequently. The vitality of individual religious and of entire communities has suffered immeasurably as a conse-quence. This extensive pluralism and the resulting polarization constitute a rich and inviting ground for thorough exploration by specialists in various fields. At times in recent years, some religious have tended to look upon their problems as mainly theological in nature, but further reflection casts grave doubt on the accuracy of this claim. In particular, the psychological and social factors of given attitudinal differences and divisions often feed into the situation more than do the theological and philosophical viewpoints espoused. This may be seen clearly in many contemporary divisions which have emerged between young and old, or between liberals and conservatives. Such divergences often manifest features closely resembling matters dis-cussed in development psychology or sociology in general. This article will concentrate principally on the more theoretical and intellectual roots of today's pluralism which underlie the theological, psychological, and sociological differences. In a sense, it will address the issue of the basic framework within which various groups of religious operate. It will not offer a litany of the specific differences which separate religious, nor will it provide a "medicine chest" of remedies. Our more limited purpose is simply to reflect on the different levels and .origins of pluralism in the ways of thinking and acting among relig!pus and to inquire into some possible means of coping with its sometimes unhappy results. The Death of Old Theory In an address to a committee of American bishops in which he inter-preted the results of the sociological survey of priests, Andrew Greeley claimed that "we have not yet discovered that our fundamental problem is the collapse of old theory combined with the non-appearance of new theory." In his usage, theory means those goals, values, models, and basic assumptions that allow the given human grouping to interpret and order phenomena, to justify its own existence, to explain its purposes to outsiders and new members, to underwrite its standard procedures and methodologies, and to motivate its members toward its goals. Though Greeley's comments regarding such theory concern priests alone, his approach has direct bear-ing on the question of the emergence of pluralism in all areas of American Church life, including religious communities. According to Greeley, the old theoretical structure began to crumble in the United States about ten years ago, and it has now disappeared, never to be restored. This rigid and unconscious theory emerged as a mixture of post-Tridentine garrison Catholicism and American immigrant Catholicism. It laid stress on loyalty to the Church, certainty and immutability of an-swers, strict discipline and unquestioning obedience, a comprehensive Pluralism and Polarization Catholic community, suspicion of the world beyond the Church, avoidance of re-examination of fundamental principles, and clearly defined models of behavior. The reasons substantiating .this theory were largely extrinsic and suasive, not decisive, for they were justified by one's loyalty to the teachings and structures of the Church and not by their intrinsic rationality. When various elements of this theoretical structure were thrown into doubt, the entire theoretical structure collapsed without warning. Since all rules, however minor, were viewed as immutable and unquestioned, change in even a few rules such as "meat on Friday" exposed the shaky foundations of the whole structure. The very suddenness of the change had excluded any opportunity to rethink the grounds of past assumptions and when these assumptions fell into disrepute, confusion resulted. Greeley believes that there exists virtually no theoretical perspective to replace the old theory, for the fads and fashions, clich6s and slogans of recent years lack sound and solid scholarship. His remedies for this situation center on the indis-pensability of scholarship in all areas of Church life. Scholars must get to work on building a new theory; and all levels of the Christian community must manifest openness, respect, and understanding for the results of their scholarship. One might justifiably criticize various elements of Greeley's presenta-tion, which sometimes verges more on polemical journalism than on ob-jective analysis. Sweeping generalizations about the old theory's "avoidance of re-examination of fundamental principles," and about the former lack of rational foundations do not ring completely accurate. One may well disagree with the actual cogency of the intrinsic reasons advanced for many past approaches, but it strikes one as gross exaggeration to deny their very existence, as Greeley seems to do. Consequences ot the Loss o~ the "Old Theory" His overall analysis seems true enough, however, and its application to the current situation which exists in many religious communities also seems clear. In a peculiar fashion and perhaps more strongly than in the priesthood, many religious institutes had embodied the chief marks of the "old theory" which Greeley describes. Disappearance of these characteristics or questionings about their presentday relevance have split many a com-munity or left it adrift aimlessly. The basic goals, values, and assumptions of past approaches to religious life constitute the kind of "old theory" which has undergone increasing challenge. Debates about such funda-mentals have obviously far more import than does disagreement about more superficial features in religious communities. How often does one not hear religious, usually older in age, wondering about the seeming decrease in loyalty to the community and its traditions among some members, the ever-changing views of the young, the lack of discipline and compliance with authority which has grown, the intrusion ~/44 / Review for Religious, Volume 32, 1973/2 of what seems a worldly spirit, the lessening in time devoted to formal prayer, an overstress on personal fulfillment, an endless questioning of basic goals, values, and principles, and the advancement of vague and im-precise models of religious conduct? It takes little effort to draw the sharp contrast between these tendencies and the "old theory" formerly in effect. Another group of members, on the other hand, may criticize the present situation and urge change from precisely an opposite vantage point: Why has the community not updated more its apostolate, life style, government, and spirituality? Why do institutional requirements outweigh personal needs? Such conflicting comments and complaints signal at the least that the members of the religious community have failed to agree on some essential aspects of their life together. Onguing Crisis If one were to accept Greeley's views, then a religious community which lacks agreement on a theory in this deep sense of goals, values, and basic assumptions must of necessity expect ongoing crisis, for it lacks the founda-tions needed by any human organization. Without such organizational ele-ments agreed to substantially by the members, the religious community will lack the tools to provide a rationale for its existence, thereby undercutting its ability to attract new candidates and to motivate its present members. The conflicting expectations of its members, furthermore, would in all likeli-hood lead to frustration and anger, which may become repressed and then manifested only in hidden agendas. The real issues which separate may appear rarely in open discussion; a superficial facade of friendly toleration may mask underlying divisions. Instead of religious' testing one another's assumptions in healthy confrontation and seeking to incorporate whatever seems of value, defensive listening may begin whereby one person listens caret~ully in order to gather information, or better ammunition, to contra-dict. In extreme cases, open hostility or full withdrawal into silence may eventuate. Such problems parallel closely communications difficulties de-scribed extensively in marriage counseling literature. In such an atmosphere, not only deterioration of the human relationships involved, but also de-terioration of the persons themselves must set in eventually. Need for Substantial Agreement This sobering prospect lends a special urgency to the continuing task of striving to clarify and reach substantial agreement on the fundamentals of each religious community. If the members differ broadly on the very purpose and values of the community, how can they realistically expect one another to pursue vigorously and in unison some common goals? The various issues which polarize groups may, in fact, be symptoms of the deeper pathology in the religious community: a lack of common goals, values, and assump-tions essential to the life of the organism. For example, when large numbers Pluralism and Polarization / 245 of religious in a teaching community favor direct social work for the poor, the issue of the apostolic purpose of the institute should be addressed courageously. Similarly, communities which experience sharp and immense diversity among the members on their inner identity as contemplatives or apostolically oriented religious should discuss the matter openly, rather than avoiding the problem or simply drifting indecisively into a new identity through the sheer force of circumstances. When religious of the same community differ enormously on such a basic point of their common life as that of the character of the institute, they have little reason to hope for harmonious concord on lesser ideals and values. The more that significant pluralism enters these foundational areas of goals, values,, and basic assumptions regarding the community itself, the more the members should expect a sense of aimlessness, disunity, and confusion, it would seem. Unless some shared meanings emerge at these deep levels of their life together, religious must prepare for the inevitable results which flow from vague and overly general goals and values. Un-fortunately, dialogue may at times neglect these basic levels of religious life and concentrate on the more superficial, day-to-day aspects or happenings. Such failure may even carry over into official discussions at chapter and the like where extreme defensiveness or closed-mindedness can prevent needed exchange of opinions among the members. In a positive way, therefore, it seems incumbent on religious, especially those in higher authority, to raise these issues when disagreement exists below the surface and to foster free airing of views in the hope of clarifying goals and values. This seems a healthier solution than pretending outwardly that the members amicably share the same opinions. Some meeting of minds may follow more readily in this unhampered atmosphere, despite the anxieties created by confronta-tion. The Roots of Change Greeley's analysis of the contemporary situation in the Church and in the American priesthood is professedly that of a sociologist. When he speaks of the disappearance or collapse of the old theory, therefore, he refers hardly at all to the philosophical and theological underpinnings of the old theory, which he discusses more in empirical terms. Appreciation of these more theoretical dimensions may assist us in gaining additional insight into the roots of pluralism and in evaluating proposed means of coping with it. We shall direct our attention to two matters in particular: the emergence of pluralism in ecclesiology today, and the shift from a classicist to an his-torically conscious worldview. Pluralism in Ecdesiology Though Greeley mentions the death of post-Tridentine garrison Cathol-icism, he does not explore the highly juridical theology of the Church which 246 / Review ]or Religious, Volume 32, 1973/2 had justified these tightly knit patterns of behavior. This ecclesiology often found direct application to the models of authority and the corresponding structures employed in religious communities. The overcentralization, lack of sufficient subsidiarity, and overly juridical conception of authority found in the Church at large and in diocesan structures existed in religious com~ munities as well and rested its common roots in this understanding of the Church. This former approach to a theology of the Church had the added implication of overstressing the divine element of the holy Church, in too great contrast at times with the so-called profane world. In failing to give enough weight to positive elements outside the Church and to see God present there among men, "this understanding lent a basis to a spirituality tinged with suspicion of the world, "merely natural" or human values, and human institutions. God's self-communication seems relegated more readily to the more narrowly institutional context of the Church and open dialogue with the world appears foreign or dangerous in this conception. Religious communities which operated within this conceptual framework more natur-ally took on reservations about contacts with the world and the need to separate oneself from its perverting influences gained favor. By way of contrast, many contemporary writings which view the Church as servant and healer of the total human society understand her as essentially related to the world; and they take a far more accepting view of human values and institutions: the Church "goes forward together with humanity and experiences the same earthly lot which the world does. She serves as a leaven and as a kind of soul for human society as it is to be renewed in Christ and transformed into God's family" (The Pastoral Constitution on the Church in the Modern World, no. 40). The more that individual religious communities as a whole have taken on this more openly secular approach, which views the world and human values more favorably, the more they customarily take a somewhat negative view of factors which are viewed as separating the religious from the world or from human customs. Resulting Disagreements Inevitable disagreements must exist in religious communities and throughout the entire Church so long as disagreement exists on such funda-mental approaches to a theology of the Church. Pluralism among religious in this basic theological area sometimes underlies the members' differing convictions on contact with or separation from other people, openness or closedness to human standards and patterns of conduct, and general in-volvement with or disassociation from ordinary human events. Disputes about religious garb, about freedom to come and go, about visiting with laity or entering into friendship with them, and about attendance at or participa-tion in recreational or sports activities sometimes stem from more profound differences about the way in .which religious are conceived of in their rela-tionship to "the world." An implicit ecclesiology often seems at work in the Pluralism and Polarization / 247 way people think about such concrete matters. Similarly, disagreements in ecclesiology are bound to influence one's notions of Church authority. These disagreements become manifest frequently in the comments or criticisms by religious that they find their community's authority too centralized in the person of the provincial authorities or the local superior; or that col-legial bodies such as consultations of the local house are given mere lip service by the local superior; or that decisions which can be reached by themselves individually or at the local level are reserved to higher authority. Once again, these issues seem symptomatic of the more profound ideological differences in ecclesiology which separate Catholics today. Though such disagreements seem inevitable in today's climate of plural-ism, the destructive manner of coping with them found so often need not exist. More comments will be made on this topic later in this article, but some reflections seem pertinent even at this stage. Disagreement can at times be a constructive and enriching force in human relationships, within toler-able limits and depending on how people react. Deep differences should be faced squarely in a climate of open communication, if some valid hope remains of fostering closer harmony and unity in community. To bury di-vergences o~r to treat only the symptoms or external manifestations of pluralism and the resulting polarization insures an eventual destruction of interpersonal sharings promotive of personal growth. It would be more worthwhile to plunge tactfully into the more basic levels of disagreements, which in this case touch on the very nature of the Church and of ecclesiasti-cal authority. One's assumptions, spoken and outspoken, should be brought to light in mutual respect and openness. A willingness to temper one's views, to grant honesty and good will to the other party, and to speak about issues, not personalities, seems a minimum condition in such dialogue. In this deeper context where lie the roots of more shallow differences, mere pragmatic techniques for bettering the current situation will prove in-sufficient. Though the American passion for such practical programs may obscure one's vision, religious communities must accept the need of dealing with these more profound, theoretical dimensions of these issues. If reli-gious communities are to adopt even more moderate thrusts of contemporary theologies of the Church and of ecclesiastical authority, for example, they should at least acquaint all members with a more positive view of the world beyond the Church. Leaders in each community must also embody the con-viction that authority means service, not naked power disguised under new forms; that collegial functioning flows from Christian coresponsibility as members of the community; that love, trust, and friendship must be present in any effective Church leader and perhaps even more in a leader within a religious community. This kind of new theory, if it be that in contrast to some past distorted notions, surpasses mechanical techniques of improving government and the community's stance vis-?a-vis the rest of mankind. To expect that religious superiors familiar with another approach to authority 248 / Review ]or Religious, Volume 32, 1973/2 can automatically learn and adopt this new theory and behavior seems rather unrealistic. Practice based on such theory would go a long way in alleviating some tensions which exist among those who doggedly hold to outmoded con-ceptions of the Church and of authority, and those who stridently favor newness uncritically, perhaps urging the abandonment of most structures and of practically any interpretation of authority. Once more, unless some attempt is made to deal with issues below their surface and to strive for some limited agreement in fundamentals, religious communities cannot rightfully expect polarization to lessen, let alone disappear. A Changed Worldview Beyond Greeley's empirical analysis and the implications of the ecclesi-ological factors described above, we can explore still further to the deeper roots of today's pluralism in religious communities. Catholic authors in recent years have noted a significant shift in the basic worldview whereby we do philosophy and theology these days, and whereby we approach prac-tical solutions to questions in Church life. By worldview, these authors mean the fundamental framework whereby one interprets and orders reality and thus arrives at more detailed convictions. Bernard Lonergan in dogmatic theology, Charles Curran in moral theology, John Courtney Murray in matters pertaining to religious freedom, and Avery Dulles in ecclesiology have all referred to a contemporary change from a classicist worldview to an historically conscious worldview, which they all see as having immense ramifications in their areas of concern. Greek philosophy and Christian thought represented by thinkers ranging from Augustine to Thomas Aquinas to nearly all Catholic theologians until quite recently employed an approach which emphasized man's ability to grasp the essence of reality through his reasoning faculty. This so-called "classicist worldview" left little room for change, variation, or uncertitude. Since reason can easily enough penetrate to the essence of reality, im-mutability, certitude, timelessness, and absoluteness characterized such varied matters as moral principles, images of the Church, Church laws, and inherited patterns of conduct. In moral issues, for example, this thought pattern leaves little room for variability and relativity because of cultural diversity, historical development, or concrete circumstances. A variety of universal, negative norms, "Thou shalt nots," became part and parcel of the moral theology built on this worldview. In ecclesiology, this approach favored descriptive notes which emphasized similar qualities of unchange-ableness, universality, absoluteness, and certainty. The canon law elaborated in former times also mirrored this conception of reality. Modern influences of personalism, phenomenology, and existentialism and the scientific spirit of modern times bore in on Catholic philosophers and theologians in recent decades and turned the tide against this classicist Pluralism and Polarization / 249 worldview for many an author and, seemingly, for our entire Western cul-ture. The historically conscious worldview embodied in many Catholic writ-ings today views man and his world as evolving and historical, rather than as static and unchanging. Progress, development, and growth are seen as marking man and his world, and these qualities should carry into all philosophical, theological, and practical understandings of Christian life. A stress on the human person in his subjectivity and concreteness, on this man or men, rather than simply on "man," characterizes the contemporary in-quiry. The individual's feelings and non-rational states understandably receive more attention in this approach. Since concreteness, change, and diversity are such prominent features, tentativeness and openness to excep-tion replace the past tendency to formulate a host of absolute understand-ings. Pluralism and Worldviews Results of this shift in worldviews can be seen clearly in recent debates in the field of Christian moral theology. The uniqueness and unrepeatability of the individual person and his myriad moral situations have eroded for some authors the very possibility of articulating general moral norms with an absolute force, the "Thou shalt nots" so familiar in past presentations of Catholic morality. Rather than centering their treatment of a question like divorce, contraception, or pre-marital relations on the essence of marriage and human sexuality, for instance, authors writing in this vein will tend to discuss the empirical consequences and concrete circumstances of divorce, contraception, and pre-marital relations in order to arrive at their moral reflections on the proposed conduct. Nearly all authors show some reliance these days on this historically conscious view of man, though most have combined this with some continuing reliance on man's essential structures. This eclecticism does, however, lead inevitably to a spectrum of theological opinions, instead of the one "Catholic opinion" found in moral writings in use even into the past decade. A main result of this shift in worldviews and the accompanying eclecti-cism, consequently, has been the emergence of pluralism in many areas of Catholic thinking and living. One answer no longer exists for many issues in theology, philosophy, and Church life. Catholics' opinions run the spectrum from the essentialism inherited from past approaches through all shades of combinations to the other pole, new approaches heavily conditioned by existentialism, process thought, and consequ.entialism. Many common em-phases can, of course, be discerned in contemporary writings: a stress on the human person in his freedom, dignity, and personal fulfillment; the possibility of more room for change in previously accepted theological opinions, in social customs and law, and in Church structures; a thrust toward service in the world, rather than an emphasis on the dangers of con-tamination from the world; and an understanding of the Church more in 250 / Review ]or Religious, Volume 32, 1973/2 terms of the persons involved than in terms of institutions. These common emphases do not, however, lead to one new theory; they lead instead to new theories, new theologies, new understandings of the Church and ecclesiastical laws, customs, and structures. In a real sense, a new theory has developed which permits and even fosters a plurality of theories, of theologies, and of understandings. Pluralism constitutes a key-note of such "new theory." Disappointment may well await those who urge and expect some new univocal theory in the sense of an all-comprehensive and wholly coherent system of goals, values, and models of appropriate behavior and assumptions for the Church at large. Such a theory seems un-likely to appear on the horizon in the foreseeable future, if at all. What seems far more plausible and realistic to expect is an acceptance of pluralism in theology, philosophy, Church structures, and social customs and laws. Worldviews and Polarization This contrast between the classicist and historically conscious worldviews has influenced greatly the polarization so evident in religious communities today. At the roots of the various groupings whose labels have become pop-ularized-- liberal vs. conservative, old vs. young, secular-minded vs. cultic --often lies this more fundamental difference in the very approach to reality which religious and other Catholics now have. Inevitably, religious working within the historically conscious worldview will be more prone to accept or even to foster change in structures, in theological understandings, in the manner of doing Christian service to the world, in the proper exercise of authority in their community, and in traditional laws and customs. Since their entire outlook on reality promotes change and development in the name of human and Christian progress, and diversity and tentativeness in all formulations, which must of necessity be time-conditioned, they will urge these qualities in all aspects of religious life. Bedause their worldview con-centrates more on the human person in his concreteness and uniqueness, they will react strongly against whatever structures, institutions, and under-standings hinder the individual's fulfillment. A deeper interpersonal sharing at a different level of friendship than found in traditional approaches to religious life will leave these religious unsatisfied with forms of life which they find impersonal, institutionalized, and shallow. De~ires for small group-living frequently result from their reaction to such weaknesses, which they discern in large religious houses. Such issues as those of optional celibacy for secular priests, the ordination to priestly ministry of women, freedom of life style for priests and religious in such matters as dress, residence, and occupation, remarriage or readmis-sion to the sacraments of the divorced, and collegial living without a local authority in the person of a superior flow more naturally from a person whose fundamental outlook remains open to newness and progress in the sense described and whose value system places great emphasis on the indi- Pluralism and Polarization / :251 vidual person's development. Often enough, the individual religious will not have clearly articulated the theoretical foundations of his basic worldview or framework for thinking and judging; he simply finds himself doing it rather consistently without much reflection. No more than for many a person operating within the classicist worldview, his basic presuppositions and unarticulated theory rarely enter formally into discussion. Unless other members of religious communities come to appreciate this basic contrast in worldviews, they will find it most difficult to understand the rationale for many present-day movements and for viewpoints like those described previously. They will greet each new issue in the community with dismay, wondering why large numbers of their own community fail to see things their way. "Where have they gone wrong?" may be their continuing puzzled query. They will not grasp that an entirely different framework, the historically conscious worldview, has its own inner logic, as compelling for its adherents as their own classicist approach. One need not, of course, actually agree with the historically conscious worldview in its main lines or certainly in its applications. Unless one has some minimal understanding ot~ its overall thrust, however, one seems doomed to confusion, so far-reaching has been its influence and acceptance. Rancor and anger leading to hardened opposition of polarized camps may eventually set in. This seems already to have occurred in numerous instances in religious communities and rela-tions have become strained or, in some cases, non-existent. The Danger of Worsening The pluralism of opinions has threatened and disturbed many religious precisely because it has unsettled the foundations of their entire worldview and the conclusions which flow from it. The wonder, at times is that more polarization fails to exist, given the chasms in viewpoints. A hankering after the former uniformity in outlook and the accompanying security may under-standably have crept into one's (onsciousness in this charged atmosphere. Condemnation of unexamined new approaches as untenable or foofish may prove the only sustainable defense for the threatened and vulnerable person trained in another way in a different era. Conversely, religious who operate within the historically conscious Worldview may retreat into an unsubstan-tiated dogmatism in reaction to this rejection which they sense in their fellow religious. The wounded feelings they experience may lead some into frustrated withdrawal, whose sequel will be loneliness and depression. In overreaction, others may lash out negatively against traditional values and customs, denying in the process the continuity with the past which will insure the future. This unhealthy and mutally destructive atmosphere will breed a polarization far removed from the ideals of Christian community. Unless some steps toward amelioration of this situation can be under-taken, the current crisis in some religious communities seems likely to con-tinue and to deepen. An already bad situation may worsen. In particular, 252 / Review ]or Religious, l/olume 32, 1973/2 the strong, balanced, and idealistic candidates needed so badly in religious communities will not be attracted to a divided and polarized group who seem unable to live the unity their very notion implies. A deep and urgent crisis exists; yet the tone of given communities sometimes manifests business as usual in an atmosphere of unrealistic hope for a better future. Doomsday prophets are usually proved wrong and their message hardly accords with Christian hope. Yet Christian hope has always avoided the twin shoals of despair and presumption. Both undue pessimism and unwarranted optimism remain excluded. Coping With Pluralism and Polarization What suggestions can be offered for coping with pluralism and its fre-quent companion, polarization? At the outset, it would be profitable to recall that any such discussion should proceed within the prayerful recol-lection of Jesus' prayer "that they may all be one, even as you Father in me and I in you; that they may all be one in us." Religious communities' unity must fit within this larger context of the unity among men and the unity of the Church, as prayed for by Jesus. Constant prayer for faithfulness to the gospel ideal of loving union with all one's neighbors should mark every Christian. I-Iow much more so in those situations when religious experience disunity, discord, and polarization? Prayer for one another, reflection on those features which the religious share in common, and a positive desire for loving union should receive more emphasis than often seems the case. Besides these most fundamental suggestions, several more come to mind. First, it would seem helpful as a starting point to realize and expect that pluralism will be unavoidable in the years ahead in most areas of Church life and theology. Pluralism will not simply go away overnight, if at all. The fundamental differences in outlooks among Catholic moral theologians, for example, in such basic matters as the existence of absolute norms, the epistemology of theological ethics, the use of Sacred Scripture, the binding force of the Church's teachings on moral matters, the importance of esti-mating consequences and employing empirical data, all point to long-reaching splintering into various camps of moral theologians for the fore-seeable future. Logically, authors who disagree on such basic items must disagree also in matters pertaining to medical ethics, sexual ethics, social issues, or any other concrete moral question. Similarly, the different worldviews employed by religious who live under the same roof or in the same province dictate perforce some degree of continued divergence on matters pertaining to their religious lives. Keeping these facts in mind, expectation of pluralism in a realistic way may cut away some of the unnecessary emotional defenses which hinder rational analysis of the new premises and conclusions. In this unhampered atmosphere, de-fensiveness will diminish, hopefully, and reasoned consideration and genuine dialogue, in the sense of a candid exchange of views, may follow the more Pluralism and Polarization / 25

n/a ; Timeline of key events: March 2011: Anti-government protests broke out in Deraa governorate calling for political reforms, end of emergency laws and more freedoms. After government crackdown on protestors, demonstrations were nationwide demanding the ouster of Bashar Al-Assad and his government. July 2011: Dr. Nabil Elaraby, Secretary General of the League of Arab States (LAS), paid his first visit to Syria, after his assumption of duties, and demanded the regime to end violence, and release detainees. August 2011: LAS Ministerial Council requested its Secretary General to present President Assad with a 13-point Arab initiative (attached) to resolve the crisis. It included cessation of violence, release of political detainees, genuine political reforms, pluralistic presidential elections, national political dialogue with all opposition factions, and the formation of a transitional national unity government, which all needed to be implemented within a fixed time frame and a team to monitor the above. - The Free Syrian Army (FSA) was formed of army defectors, led by Col. Riad al-Asaad, and backed by Arab and western powers militarily. September 2011: In light of the 13-Point Arab Initiative, LAS Secretary General's and an Arab Ministerial group visited Damascus to meet President Assad, they were assured that a series of conciliatory measures were to be taken by the Syrian government that focused on national dialogue. October 2011: An Arab Ministerial Committee on Syria was set up, including Algeria, Egypt, Oman, Sudan and LAS Secretary General, mandated to liaise with Syrian government to halt violence and commence dialogue under the auspices of the Arab League with the Syrian opposition on the implementation of political reforms that would meet the aspirations of the people. - On October 26, the Ministerial Committee held discussions in Damascus with President Assad. - The establishment of the Syrian National Council (SNC) in Istanbul, the first opposition coalition of different groups, but failed to gain international recognition because of deep divisions. November 2011: Syrian government agreed to implement a new Arab Action Plan (attached) endorsed by LAS Ministerial Council to end all acts of violence, release detainees, withdraw Syrian military and armed forces from cities, and ensure freedom of movement for journalists and observers throughout the country. -LAS Ministerial Council suspended the membership of Syria (November 16), and imposed economic sanctions (November 27) and some member states withdrew their ambassadors from Damascus, as it failed to comply with the Action Plan. December 2011: Negotiations with Damascus were resumed and an agreement is finally reached on the implementation of the Action Plan. LAS Observer Mission was deployed in Syria to monitor the implementation of the plan (December 24). - The Mission later submitted a report (attached) covering the period from 24 December 2011 to 18 January 2012 in accordance with the mandate conferred by the protocol concluded between the Syrian government and LAS. The report was divisive among the members of the Arab League, as it blamed both the regime and the opposition for the violence. January 2012: LAS Ministerial Council adopted resolution 7444 (attached) which called on the Syrian President to immediately hand over power to his deputy in order to begin the process of a political transition, which would include negotiations with the opposition, the formation of a national unity government, and the holding of elections. The resolution also, requested the Chair of the Arab Ministerial Committee and the Secretary General to brief the United Nations Security Council on the developments and get it to endorse the plan. - On January 22, Saudi Arabia withdrew its monitors, followed by the other GCC members on January 24. - On January 28, the Secretary-General of LAS announced the suspension of the activities of the observer mission, given the serious deterioration of the security situation. - On January 31, Sheikh Hamad bin Jassim bin Jabr Al-Thani, Prime Minister and Minister for Foreign Affairs of the State of Qatar, Chair of the Arab Ministerial Committee and Dr. Nabil Elaraby, Secretary General of the League of Arab States briefed the Security Council (attached) on Arab efforts and called on the council to adopt a draft resolution submitted by Morocco, supporting Arab League resolution 7444 (which called on the Syrian President to hand over power to his deputy) February 2012: - On February 4, Russia and China vetoed a draft Security Council resolution (attached), tabled by Morocco (the Arab member of the Security Council) and others. - On February 12, the Arab League adopted its resolution 7446 (attached), practically "transferring the file" to the United Nations Security Council. - On February 16, the issue was taken to the General Assembly, which adopted its Resolution 66/253, calling-among other things- for the appointment of a Special Envoy. - On February 23, former United Nations Secretary-General Kofi Annan was appointed as the Joint Special Envoy (JSE) of the United Nations and the League of Arab States on the Syrian crisis, to facilitate a peaceful Syrian-led and inclusive political solution. - On February 24, and upon the initiative of President Sarkozy of France, the first meeting of the Group of Friends of the Syrian People was held in Tunis, with the participation of more than 60 countries and representatives from the United Nations, the League of Arab States, the European Union, the Organization of Islamic Cooperation, the Arab Maghreb Union and the Cooperation Council for the Arab Gulf States to discuss the worsening situation in Syria. The group noted the Arab League's request to the United Nations Security Council to issue a resolution to form a joint Arab-UN peacekeeping force following a cessation of violence by the regime, and called on LAS to convene a meeting of all disparate opposition groups to agree on a clear statement of shared principles for a transition in Syria. The meeting recognized the SNC as a legitimate representative of Syrians seeking peaceful democratic change. Text of the Conclusions of the Meeting. March 2012: The SNC formed a military council to organize and unify all armed resistance. - The JSE, Kofi Anan, submitted a six-point peace plan to the UN Security Council (which the council adopted in April in its resolution 2042), that called for commitment to a Syrian-led political process, achieve an effective United Nations supervised cessation of armed violence in all its forms by all parties, ensure provision of humanitarian assistance, intensify the release of arbitrarily detained persons, ensure freedom of movement for journalists and respect the freedom of demonstrating peacefully. It was later approved by the Syrian government, and the opposition remained skeptical. April 2012: United Nations Supervision Mission in Syria (UNSMIS) was established by United Nations Security Council resolution 2043 (attached) initially for a 90-day period, to monitor a cessation of armed violence in all its forms by all parties and to monitor and support the full implementation of the Joint Special Envoy's six-point plan on ending the conflict in Syria. June 2012: The Action Group for Syria, with the participation of the Secretary Generals of the United Nations and the League of Arab States, the Foreign Ministers of China, France, Russia, United Kingdom, United States, Turkey, Iraq, Kuwait, Qatar and the European Union High Representative for Foreign and Security Policy, chaired by the JSE, met in Geneva and adopted the Geneva Final Communique (attached) which called for the establishment of a transitional governing body, with full executive powers, as part of the agreed principles and guidelines for a Syrian-led political transition. July 2012: The Syrian Opposition meeting was held under the auspices of LAS in Cairo, and reached an agreement on a national compact and a detailed transition plan. The two documents complemented the guidelines and principles laid out by the Action Group in Geneva. August 2012: UNSMIS mandate came to an end owing to an intensification of armed violence and use of heavy weapons. - Prime Minister Riad Hijab defected, and US President Obama's first direct threat of force against Syria, if Assad's regime deploys or uses chemical or biological weapons, calling such action a "red line" for the US. - Joint Special Envoy, Kofi Annan announced his resignation because of the Security Council failure to reach binding resolutions; Lakhdar Brahimi succeeded Annan as the Joint Special Representative of the United Nations and the League of Arab states for Syria (JSR). September 2012: Egypt hosted the high level preparatory meeting of the regional Quartet on Syria on September 10, which included Turkey and Saudi Arabia key backers of the Syrian Revolution, and Iran the major supporter of al-Assad regime, in an initiative to bring together regional powers to voice their positions on how to end the Syrian conflict. - On September 17, the Quartet's ministerial meeting took place in Cairo; Saudi Arabia opted out while Iran proposed a peace plan which called on all parties to cease violence and stop all financial and military support to the opposition, and suggested the deployment of observers from the quartet's nations to Syria. The participants failed to reach an agreement. October 2012: a four-day ceasefire attempt was announced towards late October, in respect to Eid al-Adha Holiday, which was breached on the first day in Homs, Aleppo and Damascus. November 2012: National Coalition for Syrian Revolutionary and Opposition Forces (SOC) was formed in Qatar, responding to repeated calls from their Western and Arab supporters to create a cohesive and representative leadership, it excluded Islamist militias. December 2012: US, Britain, France, Turkey and Gulf states formally recognized SOC as "legitimate representative" of the Syrian people. January 2013: the Emir of Kuwait hosted the first pledging conference on Syria, international donors pledged more than $1.5bn to help civilians affected by the conflict in Syria. March 2013: LAS Ministerial Council adopted resolution 7595 (attached) to recognize SOC as the "sole legitimate representative" of the Syrian people and called on the SOC to establish an executive body to take up Syria's seat. April 2013: Abu Bakr al-Baghdadi, leader of the Islamic State, released a recorded audio message announcing Jabhat al-Nusra as an extension of al-Qaeda in Iraq and Syria. The leader of al-Nusra, Abu Mohammad al-Joulani, refused the merger. Divisions among the jihadists emerged. - Hezbollah's involvement deepened when it led the ground assault on Al-Qusayr, a Sunni town in Homs province by the Lebanese border. August 2013: The Assad regime was accused of using chemical weapons in Eastern Ghouta to kill hundreds of civilians. The government denied using chemical weapons. President Obama sought congressional authorization for the use of force. September 2013: UN Security Council unanimously adopted resolution 2118 (attached) requiring the Syrian regime to dismantle its chemical weapons arsenal by mid-2014, and avoid military strikes. December 2013: US and Britain suspended "non-lethal" support for rebels in northern Syria after reports Islamist rebels seized some bases of Western-backed Free Syrian Army. January 2014: the Geneva II Conference on Syria was held in Montreux on January 22, and attended by 37 states, 4 organizations and both Syrian parties. Iran was invited by SG Ban Ki- Moon on January 19, the Opposition declared its refusal to attend if Iran was not excluded, the US viewed Iran's invitation "as conditioned on Iran's explicit and public support for the full implementation of the Geneva Communique"; Iran refused any preconditions to the talks, and refused to endorse the Geneva Communique specially the transitional governing body. February 2014: two rounds of negotiations to discuss: 1- ending violence and 2-combating terrorism, 3-transitional governing body, national institutions, and 4- national reconciliation and national debate. The Syrian government refused to discuss a transitional government and insisted on discussing combating terrorism. The talks came to a halt. May 2014: JSR Brahimi announced his resignation because of the lack of progress and failure to agree on an agenda. - Iran proposed a political settlement of four points; a comprehensive cease-fire at national level, forming a national unity government consisting of the regime and the internal Syrian opposition, by transferring presidential powers to the government whereby the government will enjoy wide-ranging powers in years to come, and preparation for presidential and parliamentary elections. - Syrian rebels withdrew from the Old City of Homs, under an Iranian brokered deal and facilitated by the UN, after three years of Syrian government bombardment and siege. June 2014: President Assad held presidential elections, he was re-elected for another seven-year term allegedly winning 88.7% of the votes. July 2014: UN Secretary-General announced the appointment of Staffan de Mistura as his Special Envoy for Syria (SE)- NOT as a joint envoy with LAS. August 2014: US-led coalition began its airstrikes against the Islamic State in Iraq and expanded its strikes to Syria the following month, focusing on the city of Raqqa. September 2014: SE held his first round of consultations with concerned capitals, since taking up his office, it included his a visit to Damascus where he met with President Assad, senior officials and the tolerated internal Syrian opposition. October 2014: SE focused on establishing a series of local ceasefires, "freeze zones", starting with Aleppo, which aimed at the de-escalation of violence and allowance of the return of normalcy to it. February 2015: SE briefed the Security Council members on the 17th, announcing Syria's willingness to halt all aerial bombardment over Aleppo for a period of six weeks. It was not clear when would the freeze go into effect, reporting that a date would be announced from Damascus. June 2015: Egypt hosted the second Syrian Opposition meeting in Cairo, which excluded the National Coalition and announced a new road map to resolve the crisis which did not abolish Assad's government. July 2015: SE announced that his office would facilitate intra-Syrian working groups to generate a "Syrian-owned framework document" on the implementation of the Geneva Communiqué. Main themes of the groups were Safety and Protection for All, Political and Constitutional Issues, Military and Security Issues, and Public Institutions, Reconstruction and Development. September 2015: Russia conducted its first airstrikes against IS in Syria. The US and the Syrian Opposition claim it is targeting rebel-held areas instead. October 2015: First meeting of International Syria Support Group (ISSG) took place in Vienna, it included China, Egypt, the EU, France, Germany, Iran, Iraq, Italy, Jordan, Lebanon, Oman, Qatar, Russia, Saudi Arabia, Turkey, United Arab Emirates, the United Kingdom, the United Nations, and the United States. They agreed on a nine-point plan, but still had substantial divisions on the future of Assad. It was the first time Iran and Saudi Arabia were brought to the same table. November 2015: Second meeting of the ISSG was held in Vienna adding LAS to its members. They set a time frame to prepare for a parallel ceasefire and political process by January 2016 that would lead to credible, inclusive and non-sectarian governance within six months, followed by the drafting of a constitution and elections within 18 months. Jordan was tasked to develop a list of groups and individuals identified as terrorists, and Saudi Arabia to hold a meeting to unify the Syrian opposition and prep for the talks with the government. December 2015: - Syrian political and armed opposition factions met in Riyadh, to agree on a common position to negotiate with Syrian government, and resulted in the formation of the High Negotiating Committee (HNC). The main Kurdish group was excluded, while Islamist hardliners such as Jaysh Al-Islam and Ahrar Al-Sham were present. - The Secretary General of the Organization of Islamic Cooperation (OIC) joined the follow-up meeting of the ISSG in New York, Saudi Arabia and Jordan briefed the group on their tasks. There was no agreement on the list of identified terrorists, especially with Russia's insistence on adding Ahrar Al-Sham to the list, which is considered pivotal to the unified Opposition bloc. - UN Security Council unanimously adopted resolution 2254 (attached) which reaffirmed the road map set out by the ISSG and urged the Support Group to apply pressure on the Syrian parties to put an immediate end to the indiscriminate use of weapons against civilians, and allow unimpeded access to humanitarian aid convoys. January 2016: the SE sent out invitations to the Syrian participants, in accordance with the parameters outlined in Security Council resolution 2254, to start on the 25th with proximity talks and had expected to last for six months. The HNC requested assurances of goodwill from the government as precondition to beginning of talks, such as release of prisoners or lifting of sieges. February 2016: Talks were delayed and lasted two days before they were suspended for three weeks. - The ISSG met on the margins of the Munich Security Conference and decided that humanitarian access will commence same week of meeting to besieged areas, and an ISSG task force would elaborate within one week modalities for a nationwide cessation of hostilities. - The US and Russia announced the adoption of the terms for a cessation of hostilities in Syria, and proposed that the cessation of hostilities commence at 00:00 (Damascus time) on February 27, 2016. The cessation of hostilities does not apply to "Daesh", "Jabhat al-Nusra", or other terrorist organizations designated by the UN Security Council. - The Security Council endorsed the announcement in its resolution 2268 (attached). March 2016: SE announced March 9 set as target date of resumption of talks in Geneva. On March 14, SE resumed the intra-Syrian proximity talks in Geneva, which mainly discussed procedural matters to reach a shared list of principles and relied on Security Council resolution 2254 as its agenda. - SE briefed the Security Council on the cessation of hostilities which lowered overall levels of violence and more than 238,000 people had been reached with humanitarian aid. - On the same day, President Putin announced the withdrawal of most Russian forces from Syria, after it had largely fulfilled their objectives in Syria, and SE stated that it would have a positive impact on the negotiations. - On March 17, the PYD announced the establishment of a federal system in Kobane, Afrin and Cizire cantons in northern Syria, and its Constituent Assembly of the Democratic Federation of Northern Syria-Rojava (DFNS) announced its final declaration. Both the Syrian government and other opposition affiliates denounced the plan, as well as the United States. - On March 24, the SE ended the first round by submitting a paper on the commonalities between the Syrian sides regarding the future of Syria and would help structure the next round that would address political transition. - Syrian government forces retook Palmyra from the Islamic State, with Russian air assistance. April 2016: The SE paid visits to Amman, Beirut, Damascus and Tehran ahead of the new round of talks. - The third round of proximity talks were set to start on April 13, which coincided with the parliamentary elections in the government-controlled areas in Syria. The SE met with the High Negotiations Committee delegation (Syrian Opposition) in Geneva and was expected to meet with the Syrian Government delegation within the following days. - During the 13-27 April round of negotiations, the SE developed a Mediator's Summary that identified eighteen points necessary to move forward on political transition arrangements. - on April 28, airstrikes in Aleppo on al-Quds hospital supported by both Doctors Without Borders and the International Committee of the Red Cross, which killed dozens of civilians and medical personnel. May 2016: The Security Council adopted unanimously resolution 2286 (attached) which called for the protection of civilians and medical facilities during armed conflict. - On May 4, the US-Russia brokered a 48-hour ceasefire in which helped reduce the violence, and was later extended for another 72 hours. - On May 9, France held a ministerial Friends of Syria meeting in "Paris Format", attended by the United States, Germany, the United Kingdom, Italy, the European Union, the United Arab Emirates, Saudi Arabia, Qatar, Turkey and Jordan, and issued a statement that called on the resumption of negotiations, unimpeded access of humanitarian assistance and the implementation of international law obligations to the protection of civilians. - Later on the same day, the United States and Russia issued a joint statement on Syria to reconfirm their commitment to intensify their efforts to implement a nationwide ceasefire and promote humanitarian assistance in accordance to security council resolution 2254. - On May 17, the fourth meeting of the ISSG took place in Vienna and reaffirmed its determination to strengthen the cessation of hostilities, to ensure full and sustained humanitarian access in Syria, and to ensure progress toward a peaceful political transition. Australia, Canada, Japan, the Netherlands and Spain joined the group. June 2016: The SE announced that the time is not yet right for a resumption of the intra-Syrian talks because of the escalation of violence in Aleppo, Idlib, Latakia and other rural areas around Damascus, but the intention is to begin an official third round as soon as possible. - Riad Hijab, the Coordinator of the Opposition High Negotiations Committee, proposed a nationwide truce throughout the month of Ramadan. - On June 16, Jan Egeland Advisor to the Special Envoy for Syria announced that 16 of the 18 besieged areas have been reached since the humanitarian taskforce started in late February. - On June 21, the SE briefed the United Nations General Assembly on the situation in Syria regarding the cessation of hostilities and humanitarian assistance access, as for the resumption of talks, it is yet to be decided and the OSE currently holds technical meetings with the parties on core issues. July 2016: - On July 6, the Syrian army declared a three-day nationwide "regime of calm" in respect to Eid al-Fitr holidays nonetheless pro-regime forces continued to engage in clashes and airstrikes across the country, particularly near the flashpoints of Damascus and Aleppo City. - On July 14, U.S. Secretary of State John Kerry met with Russian President Vladimir Putin in Moscow to discuss a proposal for bilateral military cooperation in the Syria; The proposal calls for the establishment of a 'Joint Implementation Group' (attached) based in Amman, Jordan to "support deliberate targeting" of Syrian Al-Qaeda affiliate Jabhat al-Nusra and "maximize independent but synchronized efforts" against ISIS in Syria, according to a draft memorandum leaked by the Washington Post. - On July 25, Stephen O'brien, the Under Secretary-General for Humanitarian Affairs and Emergency Relief Coordinator, briefed the security council (attached) on the deteriorating humanitarian situation in Aleppo due to the escalation of violence over the Castello Road, the last access route in and out of eastern Aleppo, and the continuous attacks on medical facilities. O'brien called on the security council not to allow turning Aleppo into another besieged area where 250,000 to 275,000 people reside, and called to establish a weekly, 48-hour humanitarian pause to enable humanitarian aid deliveries across borders. - On July 28, the Russian Minister of Defense Sergei Shoigu announced, right after the Syrian government announced it has cut off the Castello Road and encircled the city of Aleppo, setting up three humanitarian corridors in Aleppo City to allow in food and medical aid, and help people flee the besieged city; the fourth corridor would be established in northern Aleppo near the Castello Road to allow the withdrawal of armed insurgents, and appealed to the Syrian government to provide guarantees to the amnesty provided to rebels to lay down their weapons. - On the same day, Abu Mohammed al-Julani, Jabhat al-Nusra's Leader announced split from al- Qaeda and mentioned that its new name would be Jabhet Fateh al-Sham, in order to get the group off the terrorist list and "to remove the excuse used by the international community – spearheaded by America and Russia – to bombard and displace Muslims in the Levant: that they are targeting al-Nusra Front, which is associated with al-Qaida". - On July 29, the SE commented on the Russian initiative in a press stakeout, that it should take into consideration a few improvements such as putting the 48-hour humanitarian pause into place on a sustainable basis irrespective of the humanitarian corridors; and suggested "to actually leave the delivery of aid through corridors to the UN and its partners"; and stressed that civilians should leave voluntarily, and given the option of leaving to areas of their own choice. August 2016: - On August 1, a Russian helicopter was downed near Saraqeb, in rebel-held Idlib province, on its way back to Russia's main air base in Hmyeim in the western province of Latakia, killing the five Russian military personnel on board. The downing of the helicopter marked the single deadliest event for Russia since its air campaign began in Syria on September 29, 2015. No group claimed the shooting down of the helicopter. - Since then, Russian warplanes conducted retaliatory airstrikes against several small opposition-held areas in the vicinity of Saraqeb. Syrian rebels accuse Russia of using incendiary munitions while conducting airstrikes against Idlib City on August 7, suggesting that Russia intended to achieve punitive and deterrent effects against opposition forces in the province. - In the early weeks of August, rebel forces launched a major assault, known as the "battle for Aleppo", on government-held southwestern towns of Aleppo City, to break the siege, and control supply lines in the south connected to eastern Aleppo. They claimed breaking the siege and capturing Ramouseh Artillery Academy, parts of the cement plant and Khan Touman-Ramouseh road. Intense fighting between warring parties continues to claim control over previously lost vicinities. - On August 9, Russian President Vladimir Putin met with Turkish President Recep Tayip Erdogan in St. Petersburg, after the Turkish President officially apologized for the downing of a Russian military aircraft on June 27, 2016, and announced during a press conference that they discussed lifting of Russia's ban on imports of Turkish products, resumption of charter flights, the Turkish Stream project, Syrian settlement, and anti-terrorism efforts. - On August 10, Lieutenant-General Sergei Rudskoi, a senior Russian Defence Ministry official, announced a daily three-hour ceasefires in Aleppo, starting August 11, to allow humanitarian convoys enter the city safely, and would run from 10 a.m. to 1 p.m. local time. - On August 16, the Russian Ministry of Defense announced that Russian aircrafts took off from Iranian airbase Hamedan to carry out airstrikes on ISIS and Jabhat al-Nusra-held facilities in the provinces of Aleppo, Idlib and Deir ez-Zour. - On August 18, the SE adjourned the HTF meeting as humanitarian convoys could not reach any of the besieged towns during the month, and called for at least a 48 hour humanitarian pause in Aleppo to deliver UN humanitarian assistance, through the Castello Road, to all parts of Aleppo City. - Also, on August 18, the Syrian government forces, unprecedentedly, launched strikes against Kurdish forces in Hasakeh in Northern Syria, after pro-government National Defense Forces (NDF) were engaged in clashes with the military wing of the Kurdish Workers Party, known as Asayish. The Syrian government claimed that "Asayish had escalated their acts of provocation attacking state establishments, stealing oil and cotton, disrupting examinations, carrying out abductions, and causing a state of chaos and instability, in addition to targeting positions of the Syrian Arab Army which required a suitable response by the Army as it targeted the sources of artillery fire and the gatherings of armed elements responsible for these criminal actions." - On August 19th, while the Kurdish fighters pushed back government forces and their allies, the Pentagon threatened to shoot down Syrian government aircrafts as they pose a threat to the US Special Forces deployed in the Kurdish People's Protection Units (YPG) area. - On August 21, it was announced that a truce agreement had been reached between YPG and NDF, through Russian mediation, to start on August 21, 2016 at 17:00, which involved evacuating the wounded and transporting them to hospitals in Qamishli, and restore the situation to how it was prior to the clashes and hold talks on August 22 to resolve the remaining unresolved issues. - On August 22, most likely the ceasefires agreement failed as fighting escalated. - On August 24, Turkey and the International Coalition Air Forces launched "Operation Euphrates Shield" offenses to support the Free Syrian Army aligned with U.S.-backed Syrian Democratic Forces SDF against IS militants in Jarablus, in northern Syria. - On August 26, U.S. Secretary of State John Kerry and Russian Foreign Minister Sergei Lavrov, addressing a joint press conference after their meeting in Geneva, announced that they failed to reach a breakthrough deal on military cooperation and a nationwide cessation of hostilities in Syria, saying they still have issues to resolve before an agreement could be announced. - On August 27, Kurdish militias targeted Diyarbakir airport in southeast Turkey, near the borders with Syria. Turkey retaliated by warplanes and artillery on targets held by Kurdish-backed forces the following day, despite US pentagon's criticism of the fighting. September 2016: - On September 4, Turkish Prime Minister Binali Yildrim announced that Turkish military forces and Ankara-backed Free Syrian Army (FSA) had successfully purged the border region, from Azaz to Jarablus, from "terrorist organizations." - On September 9, the US and Russia reached a deal which called for a nationwide ceasefire in Syria, and unimpeded humanitarian access to all besieged areas starting on September 12th. If sustained for seven continuous days, the U.S. and Russia would establish a Joint Implementation Center (JIC) in order to share intelligence and coordinate airstrikes against both ISIS and Jabhat Fateh al-Sham (formerly Jabhat al-Nusra). - On September 21, the cessation of hostilities deal was implemented with regular violations, while the Syrian government continued to block humanitarian access to opposition-held districts of Eastern Aleppo City despite the agreement. - On September 17, the US-led coalition accidentally launched an air strike on Syrian government forces in Deir ez-Zour. - On September 19, a UN humanitarian convoy was shelled near Urum al-Kubra near Aleppo, killing 20 humanitarian aid workers and drivers, and destroying 18 out of 31 trucks. The US blamed Russia and the Syrian government for the attack; the latter declared unilaterally the end of the ceasefire agreement. - On September 20, the UN temporarily suspended its humanitarian aid to Syria after the attack, while international powers failed to reach a consensus to restore the ceasefire during an acrimonious UN Security Council Meeting on September 21st as well as two separate meetings of the International Syria Support Group on September 20 and September 22. - On September 22, the Syrian government announced a new military offensive in the rebel-held eastern Aleppo, and further escalation in a bombing campaign by Russian and Syrian airstrikes that had already intensified the day before. - On September 25, the Security Council Meeting discussed the recent escalation of violence in Aleppo after the Syrian government announced its intention to retake all of Aleppo City, and the SE called on the Security Council to "to press for a cessation of violence, and for the protection of civilians, and the civilian infrastructure; secondly to press for weekly 48-hour pauses in the fighting to ensure that the United Nations and its partners can reach eastern Aleppo, without preconditions from either the Government or the Opposition; and thirdly to press for medical evacuations of urgent cases." - On September 27, the Syrian government launched a large scale ground offensive in eastern Aleppo, and state media announced that it recaptured the central district of Al-Farafirah northwest of the Aleppo Citadel. - On September 29, the YPG set conditions to participate in operations to seize IS-held Raqqa City: the US provides arms to the YPG, recognizes its autonomy of the Federation of Northern Syria, and ensures that the Syrian Kurds are officially invited to participate in peace talks. October 2016: - On October 1, continuous airstrikes in eastern Aleppo damaged a major hospital codenamed M10, which was partially closed because of the raids. - On October 2, Stephen O'brien, the Under Secretary-General for Humanitarian Affairs and Emergency Relief Coordinator, urged warring parties and their supporters to bring about a cessation of all hostilities, a medical evacuation system for eastern Aleppo, and regular unimpeded humanitarian access to eastern Aleppo, and he reiterated his plea to the Security Council for a 48-hours weekly humanitarian pause in fighting, at the very least. - In an official statement, the Syrian Army offered amnesty to fighters and their families to leave Aleppo under guarantee of safe passage to other rebel-held areas, after the Syrian regime forces recaptured strategic areas on the northern outskirts of the city. - On October 3, the EU announced an emergency humanitarian initiative for Aleppo, in cooperation with the United Nations and civil society organizations, in order to facilitate the urgent delivery of basic life-saving assistance to civilians in eastern Aleppo, and ensure medical evacuations with focus on women, children and the elderly. The EU has mobilized 25 million euros to support its humanitarian partners' response to cover medical, water and sanitation, and food assistance in Aleppo. The HNC issued a statement welcoming the European initiative to protect civilians in Aleppo. - The Security Council began negotiations over a draft resolution, circulated by France and Spain, which demanded all parties to the Syrian conflict "implement and ensure full implementation of cessation of hostilities, including an end to all aerial bombardments", and called on the US and Russia to "undertake joint efforts to stabilize the situation in Syria, with special measures for the Aleppo region", as well as the UN Secretary-General to propose options for a UN-supervised monitoring mechanism of the ceasefire and to "take further measures" in case of non-compliance of any party, without invoking chapter 7 of the UN Charter. The French Foreign Minister Jean-Marc Ayrault headed to Moscow and Washington to push for a vote on the draft resolution. - The United States suspended talks with Russia on trying to end the violence in Syria and accused Moscow of not complying with its commitments under the ceasefire agreement and would withdraw all personnel that were dispatched to prepare for military cooperation with Russia. - On October 4, Prince Zeid Ra'ad, the UN High Commissioner for Human Rights, warned over the use of incendiary weapons in Syria, and demanded bold initiatives such as limiting the use of the veto by the permanent members of the Security Council to refer the situation in Syria to the International Criminal Court (ICC). Russia rejected Zeid's call. - The Russian Defense Ministry declared its deployment of S-300 missile system to its Tartus naval base in Syria. - On October 6, the SE offered in a press conference to escort up to 1000 al-Nusra fighters to bring an end to the bombardment by Russian and Syrian forces to Idlib or anywhere else of their choice. While the Russian Defense Ministry announced it would shoot down US-led coalition jets if the US launches airstrikes against pro-government forces in Syria, after American officials had discussed using limited airstrikes to force government forces to halt its raids on Aleppo. - On October 7, Russia called for a Security Council emergency meeting to hear the SE's briefing (attached) on the situation in Aleppo, while the Russian Parliament ratified Moscow's deal with Syria on its "indefinite" deployment of forces. - On October 8, the Security Council held a meeting on Aleppo, and voted on the Russian-drafted resolution calling for the revival of the ceasefire deal, without mention of ending military fights in the city, and on the French-drafted resolution. The French draft received eleven votes in favor, China and Angola abstained, while Russia and Venezuela voted against. The Russian text only received four votes in favor of China, Egypt and Venezuela, Angola and Uruguay abstained, while the remaining nine council members voted against. - On October 9, France announced its intention to call the ICC for war crimes investigation in Syria, and shall contact the ICC Prosecutor on how to launch these investigations, putting into consideration that the only way is through the Security Council referral, which had been vetoed before by Russia in May 2014. - On October 13, the Deputy Special Envoy for Syria Ramzy Ezzeldin Ramzy confirmed the Syrian Government's approval of the October aid plan and for convoys to reach 25 of 29 besieged and hard-to-reach areas across Syria, but not to eastern Aleppo and three parts of the rural Damascus province. - On October 15, US Secretary of State John Kerry hosted a meeting on Syria in Lausanne, with the participation of Russian Foreign Minister Sergei Lavrov and seven foreign ministers from the region, from Iran, Iraq, Saudi Arabia, Turkey, Qatar, Jordan and Egypt, with the presence of the SE. The meeting failed to reach a joint statement on how to end the bombardment of Aleppo or on the aid delivery to the besieged towns. - On October 16, the UK's Foreign Secretary Boris Johnson held a meeting with his US, French and German counterparts and "like-minded" Gulf Arab states on the Syrian conflict in London. The UK and the US announced their consideration of imposing more sanctions against Russia and the Syrian Government to halt their ongoing raids on Aleppo. - On October 17, the European Council condemned the Syrian regime and Russia for their deliberate and indiscriminate bombardment of civilians and infrastructure in Eastern Aleppo, and called for a monitored cessation of hostilities, lift of sieges, and a nationwide sustainable humanitarian access. - On October 18, the Russian Minister of Defense Sergei Shoigu announced the cease of Russian and Syrian airstrikes on Aleppo to hold an 8-hour humanitarian pause on October 20th, in order to allow civilians and medical evacuations through six humanitarian corridors, and expected militants would withdraw with their weapons through two corridors, one via the Castello Road and the other near the souq al-Hai area in the south of the city. It was later announced that the eight-hour pause will be extended to eleven hours for four days. The armed opposition groups (AOGs) rejected the proposal in a joint statement claiming that "the initiative came at the same time as forced displacement operations are being carried out by the Assad regime in the Damascus suburbs of al-Mouadamiya, Qudsiya and al-Hama, and before that in Daraya." - On October 20, in conclusion of the EU summit, the EU failed to reach an agreement on imposing sanctions on Russia for the escalation of violence in Aleppo, and stated that "the EU is considering all available options should the current atrocities continue." The unilateral ceasefire took effect, and the Syrian Army declared that it would last for three days while artillery exchanges erupted around a crossing point near the rebel-controlled Bustan al-Qasr district shortly after the pause began. The Secretary-General and the SE briefed the General Assembly in an informal session on the situation in Syria, in response to an initiative led by Canada, after the Security Council failed to take action to end the aerial bombardment on Aleppo and revive peace efforts. - On October 21, the United Nations Human Rights Council held a special session on the deteriorating situation of human rights in Aleppo, upon the request of Britain (letter attached) that was submitted on behalf of a core group of 11 Western and Arab states. The Council adopted a resolution by a 24 in favor vote, seven against and 16 abstentions. It urged "the immediate implementation of the cessation of hostilities, and demanded that the regime and its allies put an immediate end to all aerial bombardments of and military flights over Aleppo city. The Council demanded that all parties, in particular the Syrian authorities and its supporters, promptly allowed rapid, safe, unhindered and sustained humanitarian access, including across conflict lines and borders." The Council further "requested the Independent International Commission of Inquiry on the Syrian Arab Republic to conduct a comprehensive, independent special inquiry into the events in Aleppo, and identify all those responsible for alleged violations and abuses of international human rights law. It further requested the Commission of Inquiry to support efforts to ensure that perpetrators of alleged abuses and violations be held accountable, and to provide a full report of the findings of its special inquiry to the Human Rights Council no later than its thirty-fourth session." - On October 22, the humanitarian pause expired without any evacuations made and without further renewal despite the UN request. No medical evacuations had been made as no security guarantees had not been granted as requested by the UN. - On October 23, Turkey intensified its strikes targeting IS militants and Kurdish YPG forces in the town of al-Bab, in an attempt to sweep them away from its borders. The Turkish-backed FSA gained control over three areas of Tuways, al-Gharz and Tlatinah south of Akhtarin in northern Aleppo two days later. - On October 25, Russian Deputy Foreign Minister Mikhail Bogdanov stated Moscow's willingness to restore the ceasefire in Aleppo and that the Western-backed opposition forces should be separated from terrorist groups in order to be able to move forward; after the UN had blamed all parties for the failure of evacuating injured people in Eastern Aleppo during the three-day ceasefires and called for "a permanent and comprehensive ceasefire so that life-saving humanitarian activities, including medical evacuations, can resume," meanwhile the Syrian Ambassador to Moscow ruled out any opportunity to restore the ceasefires. - On October 26, a school in the village of Haas, in rebel-held Idlib, was hit by a raid of airstrikes, causing the death of twenty-two children and six teachers. The UN Secretary-General called for an immediate investigation on this attack, as it could amount as war crimes if deliberate. Russia denied its responsibility and claimed that the damage was not consistent with an airstrike. - On October 27, Virginia Gamba, the head of the UN-OPCW Joint Investigative Mechanism, presented the mechanism's findings to the Security Council. The report indicated that of the nine cases the JIM investigated, the Syrian regime used chlorine gas against civilians in three cases and the IS used mustard gas in one case. In the remaining five cases, the JIM investigated allegations that the government dropped chlorine bombs in rebel-held areas. While the JIM could not make a conclusive determination in three of these five cases, it was able to establish that government airstrikes had occurred and the presence of a toxic substance, but it was unable to fully determine the link between the two, or the actors responsible. Russian Ambassador Vitaly Churkin questioned the JIM's findings, and expressed reservations over the US-draft resolution to extend the mandate of the mechanism for another year, which would end on 31 October 2016. - The EU added ten top Syrian officials to its sanctions list who are held responsible for "violent repression against the civilian population in Syria." - On October 28, Syrian rebels relaunched Aleppo counter-attack aiming to break the siege imposed on Eastern Aleppo. The factions included the FSA and Jaish al-Fath targetting government-held Western Aleppo. - Syrian Foreign Minister Walid Muallem met with his Russian and Iranian counterparts in Moscow to discuss counterterrorism, the cessation of hostilities and improvement of humanitarian operations, and the resumption of the intra-Syrian talks. The three ministers held a joint press conference following their meeting. - On October 30, SE condemned Syrian rebels for the indiscriminate shelling of civilian areas in Western Aleppo, raising the number of casualties in the last 48 hours. - On October 31, the Security Council extended the mandate of the UN-OPCW JIM until November 18, 2016. November 2016: - On November 1, in a teleconference with the leaders of the Russian Armed Forces, Russian Defense Minister Sergei Shoigu mentioned that Russia had halted air strikes on eastern Aleppo for 16 days, following western criticism over a Russian-Syrian government assault that killed civilians and destroyed infrastructure. - On November 2, DM Shoigu announced that it would enforce a 10-hour humanitarian pause in Aleppo on November 4, to allow civilians and fighters to exit the city through eight safe corridors. - On November 4, despite the announced unilateral ceasefire in Aleppo, there were no sign of civilians or fighters leaving the city, and opposition fighters vowed to continue fighting to break the siege. - On November 6, the SDF declared the launch of Operation "Wrath of the Euphrates" in the IS capital of Raqqa, which aimed at surrounding and isolating the city as an initial phase, in coordination with the US-led coalition airstrikes. The SDF had rejected any Turkish role to liberate the city. - On November 8, the Russian Defense Minister Shoigu announced that the first attack from the Admiral Kuznetsov, the aircraft carrier, and heavily armed escort ships were to bomb rebel positions in Aleppo. - On November 10, Jan Egeland, Advisor to the Special Envoy for Syria, declared in a press stakeout following the weekly HTF meeting that Eastern Aleppo had run out of food rations, and that the UN had proposed an initiative of four elements which included delivery of food and medical supplies, medical evacuations and access for health workers. - On November 11, the OPCW Executive Council condemned all parties for the use of chemical weapons in Syria, after voting on a US-tabled text in a closed session. The text was supported by 28 members, including Germany, France, the United States and Britain; it was opposed by Russia, China, Sudan and Iran, and there were nine abstentions. - On November 15, Russia launched its "major operation" targeting the IS and Jabhat al-Nusra's positions in Idlib and Homs provinces. Heavy airstrikes and barrel bombs pounded Eastern Aleppo after the pause declared by Russia and the Syrian Government on October 18. It is considered the first mission operated from the aircraft carrier Admiral Kuznetsov. - The Third Committee of the UN General Assembly adopted a draft resolution tabled by Saudi Arabia on the human rights situation in Syria, by a vote of 116 in favor, to 15 against with 49 abstentions. It called upon the Syrian regime and the IS to cease using chemical weapons, and stop their attacks on civilians. - On November 17, the UN Security Council adopted the US-draft resolution to extend the mandate of the UN-OPCW Joint Investigative Mechanism to 18 November 2017. - On November 20, Syrian Foreign Minister Walid Muallem held talks with the SE in Damascus, on the latest escalation of violence, the targeting of medical facilities and infrastructure, and the humanitarian initiative in Eastern Aleppo. The UN proposal of the withdrawal of al-Nusra fighters while maintaining the opposition's local administration of Eastern Aleppo; the proposal was rejected by the Syrian Government and called it a violation of "national sovereignty". - On November 23, the French Minister of Foreign Affairs Jean Ayrault announced that France would hold a meeting on Syria early December 2016. - On November 24, Jan Egeland Advisor to the Special Envoy for Syria briefed the press on the HTF meeting and the assistance deliveries of the month of November, not being able to reach besieged areas because of the absence of government approvals for convoys to enter and the escalation of violence. Egeland stated that the UN had received written approvals of the AOGs in eastern Aleppo and Russian support of the UN four-point plan, and still waiting for the government's approval. - On November 27, the rebels in Khan al-Shih town, in the outskirts of Damascus, handed in their weapons, as part of a local agreement with the Syrian government to withdraw to rebel-held Idlib province, so as government siege would be lifted. It was the only town not under government control on a major supply route from Damascus to Quneitra, in southern Syria. - On November 29, Egypt, New Zealand and Spain put in blue their draft resolution calling to put an end to all attacks on Aleppo, and allow unimpeded humanitarian access for the period of 7-days with consideration of further extension. The draft was later vetoed on 5 December by Russia and China, Venezuela voted against, and Angola abstained. It is Russia's sixth veto on a Syria draft resolution, and China's fifth veto. - After the Acting High Representative for Disarmament Affairs Kim Won-soo briefed Council members during Syria's chemical weapons consultations; the P3 announced they would circulate a draft resolution to impose sanctions on Syria for its use of chemical weapons against its own population. - On November 30, upon the request of France and the UK to hold an emergency meeting on Aleppo, SE Staffan de Mistura, USG Emergency Relief Coordinator Stephen O'brien and UNICEF Regional Director Geert Cappelaere briefed the Security Council on the situation in Aleppo, who agreed on the growing number of civilians fleeing eastern Aleppo and the dire need for safe humanitarian access. December 2016: - On December 1, ten AOGs announced the formation of 'Jaysh Halab' in Eastern Aleppo, in an attempt to unite their efforts to lift the siege and restore the districts where the pro-government militias took over in northeast and east Aleppo. It was led by Abu Abdul Rahman Nour, a senior commander in 'Jabhat al-Sham'. While Jan Egeland, Advisor to the Special Envoy for Syria, and the SE briefed the press on the humanitarian situation in Aleppo after the HTF meeting; they mentioned that over 400,000 IDPs are in west Aleppo, and UN convoys reached reached all towns under the Four-Towns Agreement, including Madaya, al-Foua and Kafraya, and Zabadani, and that the December Plan was yet to be approved by the Syrian government. - On December 3, the Syrian armed forces and its supporting militias advanced into east Aleppo, taking over 60 percent of the city that was once under rebel control since mid-2012. More than 80,000 civilians fled the area since the beginning of the regime's offense on November 15. - On December 7, AOGs called for a five-day ceasefire in Aleppo, and medical and civilian evacuations without mentioning the withdrawal of their fighters as demanded by Moscow and Damascus. Meanwhile, U.S. Secretary of State John Kerry met with Russian Foreign Minister Sergei Lavrov in Germany to discuss the evacuation of opposition-held districts of Eastern Aleppo, and no agreement was reached. While leaders of Canada, France, Germany, Italy, the UK and the United States released a joint statement on the situation in Aleppo calling for an immediate ceasefire and the resumption of political negotiations. - On December 8, the SE briefed the Security Council in closed consultations after the Russian announcement that it paused its operations in eastern Aleppo to allow the evacuation of civilians. Jan Egeland had said, after the weekly HTF meeting, that the co-chairs are "poles apart" on a united humanitarian diplomacy. IS launched a major offensive on Palmyra, seizing a number of gas fields in the north and few mountains in the south. - On December 9, the General Assembly adopted the Canadian-drafted resolution A/RES/71/130, which calls for an immediate cessation of hostilities and the implementation of resolutions 2268 and 2254. The resolution passed by a vote of 122 to 13, with 36 abstentions. Russia, Iran and China opposed the resolution. - On December 10, Paris hosted a meeting of "like-minded" counterparts on Syria; it brought together US Secretary of State John Kerry, German Foreign Minister Frank-Walter Steinmeier, British Foreign Secretary Boris Johnson and Turkish Foreign Affairs Minister Mevlut Cavusoglu, along with Qatar, the United Arab Emirates, Jordan and Saudi Arabia. They discussed the humanitarian situation, and called for a ceasefire and a post Aleppo plan, as Syrian government forces neared victory over rebels there. - On December 11, ISIS recaptured the city of Palmyra in Eastern Homs Province forces despite heavy air support provided by Russia. - On December 13, the United Nations Secretary-General Ban Ki-moon briefed the Security Council on the situation in Aleppo, the growing number of IDPs and allegations of torture and executions. Meanwhile, AOGs agreed to evacuate their remaining positions in eastern Aleppo after the Syrian government recaptured the city and following an agreement between Russia and Turkey. The evacuation was initially scheduled to take place on 14 December, but was delayed after Iran called for simultaneous evacuations from the besieged Shi'a-majority towns of Fu'ah and Kafraya in Idlib Province. - On December 15, the LAS held an emergency meeting at the level of representatives, based on Qatar's request, and adopted resolution 8105 condemning the attacks on civilians in Eastern Aleppo. - On December 19, the Security Council unanimously adopted the French-drafted resolution 2328 which demanded that the UN and other relevant agencies to carry out adequate and neutral monitoring of evacuations from eastern Aleppo, ensure the deployment of staff members for this purpose, and emphasized that the evacuations of civilians must be voluntary and to final destinations of their choice. Also, the LAS Ministerial Council welcomed resolution 8106 reiterating the necessity to establish a full cease-fire in Aleppo in accordance with the Security Council resolution 2328, and condemned terrorism in all its forms and crimes committed against civilians by ISIS, Fateh al- Sham Front, and that actions of both the Syrian regime and other militant groups may amount to war crimes. - Following the adoption of resolution 2328, the Office of the Special Envoy for Syria announced "the intention of the United Nations to convene the intra-Syrian negotiations mandated by Security Council resolution 2254 in Geneva on 8 February 2017." - On December 20th, the foreign and defense ministers of Russia, Turkey and Iran held parallel trilateral meetings in Moscow, despite the assassination of the Russian Ambassador to Turkey Andrey Karlov on December 19, and adopted the "Moscow Declaration" by which they agreed to act as guarantor powers for a peace accord between the Syrian government and the opposition. - On December 21, the UN General Assembly adopted a resolution establishing a mechanism to assist in the investigation of serious crimes committed in Syria since 2011. The resolution received 105 votes for, with 52 abstentions, and 15 votes against (Algeria, Belarus, Bolivia, Burundi, China, Cuba, DPRK, Iran, Kyrgyzstan, Nicaragua, Russia, South Sudan, Syria, Venezuela, and Zimbabwe). The UN Secretary-General submitted the report of the UN Headquarters Board of Inquiry that was established to investigate the humanitarian convoy incident in Urum al-Kubra on 19 September 2016., which stated that there is no enough evidence to conclude that the convoy was deliberately attacked. - On December 22, the Syrian army announced its full control over Aleppo, after the evacuations of the remaining rebel fighters. Evacuations had faced many delays because of Iran's demands to evacuate 1500 individuals from the opposition-besieged towns of Zabadani and Madaya. On the following day, the Russian military deployed a battalion to clear the city from improvised explosive devices. - On December 23, USG Stephen O'brien briefed the Security Council, upon the request of France, "on the modalities of the evacuation of civilians and delivery of humanitarian aid in East Aleppo." Meanwhile, Syrian government forces bombed the water pumping station during its raid on opposition-held Wadi Barada, disrupting water supply to Damascus. - On December 26, Kazakhstan accepted the Russian proposal to host peace negotiations between the Syrian government and opposition forces to find a solution to the Syrian crisis, in January 2017. - On December 27, the Russian and Turkish foreign ministers agreed to implement a nationwide ceasefire in Syria, separate moderate opposition groups from UN designated terrorist groups, and prepare for the Astana talks. - On December 28-30, the DFNS met in the city of Rmeilan to approve the draft constitution, known as the social contract, which was adopted on January 29, 2014 to form its administrative system and prepare for elections. Kurdish leaders voted to drop the word "Rojava" from the official name to include other ethnic and religious components in northern Syria. - On December 29, Russia and Turkey submitted the countrywide ceasefire plan to the warring parties, which had taken effect at midnight on 30 December 2016 Damascus time. - On December 31, the UN Security Council adopted resolution 2336 in support of the Russian- Turkish agreement and the meeting to be held in Astana on 23 January 2017. January 2017: - On January 2, the Russian and Turkish air raids targeted IS militants in northern Syrian city of al-Bab; while 10 rebel factions threatened they would suspend talks regarding Astana until the ceasefire is fully implemented because of "major and frequent violations" in the rebel-held areas of Wadi Barada and Eastern Ghouta near Damascus. - On January 5, the SE welcomed the nationwide ceasefire, and the Security Council resolutions on Aleppo and Astana talks, in a press briefing after the weekly HTF meeting. Jan Egeland Advisor to the Special Envoy for Syria, voiced disappointment over the government's denied aid access to 5 out 21 locations including places in Rural Damascus, Homs and Hama. - On January 6, the Russian military started to cut down on its presence in Syria, Military Chief Valery Gerasimov mentioned that the aircraft carrier Admiral Kuznetsov would be the first to withdraw from the Mediterranean. - On January 8, Syrian government airstrikes resumed on Wadi Barada after failing to reach an agreement with opposition groups to repair the damaged water springs. Later on January 14th, the retired army officer Ahmad al-Ghadban who negotiated the deal to restore the water was killed amid heavy clashes between rebels and pro-regime forces. Both sides accused each other. - On January 12, the US imposed sanctions on 18 senior Syrian officials who were connected to the development and use of chemical weapons including chlorine gas against civilians. It marked the first time the US sanctioned Syrian military officials. While Russia and Turkey signed an agreement to coordinate their airstrikes against terrorists in Syria. - On January 13, the Syrian state television accused Israel of targeting Mezzeh Airbase outside of Damascus. - On January 14, IS launched a major offensive against pro-regime forces (Hezboallah) in Deir al-Zor Province, cutting the communication between the military base and the city. - On January 16, the High Representative/Vice-President Federica Mogherini will host an international conference on the future of Syria in Brussels, which "aims to identify with regional partners common ground on the post-conflict arrangements and examine the scope for reconsciliation and reconstruction of Syria." - On January 19, an agreement was reached in Wadi Barada, allowing regime maintenance teams to enter the area to fix the water pipes and grant rebels amnesty or safe passage to opposition-held Idlib. - On January 20, IS militants destroyed Palmyra's Tetrapylon with only four of sixteen columns still standing, and the facade of its Roman Theatre. The UNESCO condemned the act as a new war crime. - Russia and Syria concluded a bilateral agreement on expanding and modernizing of the Russian Naval Facility in Tartus. The agreement extends the current lease for the next forty-nine years with automatic extensions and permits the simultaneous deployment of up to eleven warships to the port. - On January 23-24, indirect talks between the Syrian government and opposition were held in Astana; the delegations refused to sign the joint declaration issued by Russia, Turkey and Iran, on setting up a "trilateral mechanism" to monitor and enforce the ceasefire. The new US administration was invited, despite Iran's objection, and was represented by its ambassador to Kazakhstan. The UN SE was present, and hoped Astana talks would support the intra-Syrian negotiations to be held in Geneva in February. - On January 24, the Russian delegation shared its draft of the Syrian Constitution with the Syrian delegations, and advocated the creation of a Constitutional Committee consisting of members of both delegations. - On January 23-24, Finland and UN agencies hosted the Helsinki Conference on Supporting Syrians and the Region, which launched the 2017-2018 Regional Refugee and Resilience Plan (3RP). - On January 25, the US President Donald Trump called for establishing safe zones for refugees in Syria, after suspending visas for Syrians and other middle eastern states. President Trump later held telephone conversations with Saudi King Salman bin Abdul-Aziz and United Arab Emirates Armed Forces Deputy Supreme Commander Mohammed bin Zayed on January 29 to seek their support for his unidentified initiative. - On January 28-30, 1100 opposition fighters and 750 civilians evacuated Wadi Barada to Idlib Province, after reaching a reconciliation deal with pro-regime forces. The Syrian Forces reached Ain Fijeh spring to restore water to Damascus. - On January 30, the US delivered armored vehicles, medium and heavy weapons to SDF, in an attempt to isolate IS in al-Raqqa City. - On January 31, the SE briefed the Security Council in a closed session on the outcomes of the Astana talks and the upcoming intra-Syrian talks in Geneva, which was pushed to February 20. He mentioned if the Syrian opposition could not form an inclusive delegation by 8 February, he would select its representatives himself. The Council members welcomed the International Meeting on Syria in Astana, in a press statement. February 2017: - On February 6, high-level experts from Russia, Iran, Turkey, Jordan and the UN held their first technical meeting in Astana to discuss the implementation of the ceasefire mechanism, and cooperation on humanitarian issues; they agreed on the Concept Paper on the Joint Group. The Joint Group held its first meeting and managed to identify all areas controlled by IS and Jabhat Fatah al-Sham; the participants received two draft documents prepared by the Russians to be discussed in future Joint Group meetings, which are the Protocol to the Agreement on the mechanism to record violations of the cessation of hostilities in Syria announced on December 30, 2016 and the Procedure for imposing sanctions on violators, as well as the Regulation on Reconciled Areas. - On February 7, Amnesty International released its report (attached) on mass executions of as many as 13,000 detainees at Saydnaya Military Prison. Syrian authorities rejected the accusations. - On February 9, Russian airstrikes mistakenly kill three Turkish soldiers and injured eleven others near al-Bab city held by Turkish Armed Forces as part of Operation Euphrates Shield. Both sides agreed to strengthen their coordination. - On February 10-11, the HNC met in Riyadh and formed a delegation of 21 members, headed by Nasr al-Hariri; it included one representative each from the Cairo and Moscow groups. The HNC stated (Arabic statement attached) that the goal of the negotiations was a political transition under U.N. auspices in which Assad had no role in the future of the country. - On February 12, Turkish President Recep Erdogan stressed that the Operation Euphrates Shield aims to establish a five-thousand square kilometer 'safe zone' that includes Al-Bab, Manbij, and al-Raqqa City in Northern Syria. The safe zone would require the implementation of a no-fly zone, mentioning that he had discussed the issue with both the U.S. and Russia. - On February 13, the SE sent out invitations to the Syrian delegations for the intra-Syrian negotiations set to begin on February 23. - On February 15-16, the second round of talks took place in Astana a day later than scheduled; the opposition delegation was represented by only 9 armed groups from 14 groups which attended the first meeting; no direct meetings between the Syrian delegations were held and it ended without a final statement. The three guarantor states agreed to the Concept Paper on the Joint Group of the trilateral mechanism to observe the ceasefire, share information regarding the investigation of violations and promote confidence-building measures such as the release of detainees and abductees. - On February 17, a meeting between the "like-minded" states on Syria was held on the margins of the Bonn G20 Summit, and discussed Syria peace talks in Geneva. - On February 18, Turkey offered the US two proposals for an offensive against IS in al-Raqqa City that excludes the YPG. The preferred proposal calls for the insertion of opposition groups backed by Turkey into Tel Abyad in Northern al-Raqqa Province in order to advance against al- Raqqa City through a twelve-mile-wide corridor through terrain currently held by the SDF. The second proposal calls for opposition groups in Operation Euphrates Shield to advance more than one hundred miles from Northern Aleppo Province to Western al-Raqqa Province. - On February 21, the US CIA froze assistance to the FSA and its affiliated factions fighting in Northwestern Syria, after they came under an attack from Hay'at Tahrir al-sham HTS (successor of Jabhat Fateh al-Sham) in January. The aid included salaries, training, ammunition and in some cases guided anti-tank missiles. - On February 23, a fourth round of the intra-Syrian talks commenced in Geneva with no expectations of a breakthrough; the SE reiterated that that resolution 2254 sets the framework of the negotiations, which calls for the establishment of credible, inclusive and non-sectarian governance, and sets a timeline for drafting a new constitution and holding free and fair elections within 18 months. A day before in the ISSG Ceasefire Task Force meeting (CTF), Russia had called on the Syrian Government to halt aerial bombings during the discussions. - The Opposition groups backed by the Operation Euphrates Shield fully seized al-Bab in Northern Aleppo Province, after three months of clashes. - On February 24, the SE shared a paper on procedural issues, in bilateral meetings with the Syrian parties. The HNC held the Cairo and Moscow platforms responsible for the delay of direct talks, as they participated separately. - While Iraq conducted its first cross-border airstrikes against IS in Deir ez-Zour Province on the Syrian-Iraqi Border. The F-16 airstrikes were coordinated with the Syrian Government through a joint intelligence-sharing unit in Baghdad that includes Iraq, Syria, Russia, and Iran. Also, The U.S. provided intelligence in support of the operation. - On February 25, HTS claimed responsibility of a suicide attack on the State Security and Military Intelligence Offices in Homs City, killing at least forty pro-regime officers including Military Intelligence Branch Chief Brig. Gen. Hassan Dabul, so as to undermine the ongoing peace talks. The attacks prompted heavy airstrikes on al-Waer District, the Opposition's last strong-hold in the city. The HNC condemned the terrorist attack as per the Government's ultimatum. - On February 28, the UN Security Council voted on the French-British draft resolution which sought to ban the sale or supply of helicopters to the Syrian Government, and to blacklist 10 government and related entities involved in the production of chemical weapons. Nine countries voted in favor; Bolivia voted against the text, while Ethiopia, Egypt and Kazakhstan abstained. Russia casted its sixth veto backed by China. Britain and France had circulated the text in mid- December 2016, in response to the OPCW report findings proving government use of chlorine gas in three cases of the nine investigated cases. It was put on hold to asses US policy on Syria, the US later became a co-penholder after its unilateral sanctions on 18 Syrian senior officials on January 12. March 2017: - On March 1, the Independent Commission of Inquiry on Syria issued its report on the violations committed by warring parties in the last battle of eastern Aleppo, and considered the targeting of vital civilian infrastructure, withholding the distribution of humanitarian aid, and the use of civilians as human shields and forced evacuation agreements amount to war crimes. - On March 2, the Syrian forces backed by Russian airstrikes and Shi'a militias recaptured the city of Palmyra for the second time after heavy clashes. - On March 3, the fourth round of talks concluded with a political agenda for the upcoming round, which comprises of three baskets addressing the establishment of credible, inclusive and non-sectarian governance, drafting a new constitution, and holding free and fair elections within 18 months. A fourth basket was added upon the request of the Syrian Government to address "strategies of counter terrorism, security, governance and also medium-term confidence building measures." - On March 6, Russia announced a ceasefire in Eastern Ghouta until March 20, despite the continuation of airstrikes and mutual shelling. - On March 7, the US-allied SDF agreed to handover six villages near Manbij, on the frontline with Turkey-backed rebels to Syrian government control, under a Russian-brokered deal, in an attempt to stop further Turkish incursion. - On March 8, the SE de Mistura briefed the Security Council on the course of the talks, which aims to address the aforementioned baskets in parallel, and concluded that "nothing is agreed until everything is agreed unless the sides decide otherwise." The Syrian groups are invited to resume talks on March 23. - Meanwhile, Russian, US, Turkish high-level military officials met in Antalya to discuss additional coordination measures and "operational de-confliction of military operations" in northern Syria. - On March 13, a Russian-brokered agreement was reached to evacuate rebel fighters from Homs city, which would be carried out within six to eight weeks, between 10,000-15,000 people were expected to leave Homs in weekly batches. The neighborhood was besieged by regime forces since 2013. - On March 14, the EU unveiled its plan in Syria "in contributing to a lasting political solution under the existing UN-agreed framework and in helping to build resilience and stability in the country, as well as supporting post-agreement reconstruction once a credible political transition is underway." - On March 14-15, the third round of talks was held in Astana, even though the AOGs had called for the postponement of the meeting to assess the commitment to the declared ceasefire in Eastern Ghouta. Invitations were sent to the United Nations, the United States and Jordan. On March 14, preliminary consultations were held while a plenary meeting was due on March 15. The results of the intra-Syrian consultations were expected to be discussed. Talks failed to reach any significant agreement, and the three guarantor states issued a joint statement, and scheduled the next high-level meeting in Astana on May 3-4, 2017 and agreed to hold preliminary expert consultations on April 18-19, 2017 in Tehran. - On March 15, two suicide bombs targeted Damascus on the sixth war anniversary; one of them hit the main judicial building, and both killed 74 people and wounding a hundred other. It was later claimed by Fateh al-Sham Front. - On March 18, rebels began to evacuate al-Waer neighborhood in Homs City, to the opposition-held northern town of Jarablus on the borders with Turkey. - On March 20, the EU imposed sanctions against four Syrian high-ranked military officials related to the use of chemical weapons. The ban includes assets freeze and travel ban, and it is considered the first time the EU blacklists military officials. - On March 21, the US-led coalition dropped the SDF fighters on the southern side of the Euphrates to to cut the Aleppo - al-Raqqa Highway. the SDF launched an operation to seize the Tabqa Dam west of al-Raqqa City on March 22 with extensive support from the US. - On March 22, a US-led coalition strike on a center for displaced families in al-Mansoura town held by ISIL in northern Raqqa, killed 33 people. Earlier this month, the coalition declared that its raids in Syria and Iraq unintentionally killed at least 220 civilians. - On March 23-31, the fifth round of talks in Geneva was held despite of the escalation of fighting in Damascus and Hama; the SE shared non-papers with all Syrian sides with some political principles reached during the five rounds, and received their comments and amendments. - On March 24, Russia proposed a draft resolution on the use of chemical weapons in Syria and Iraq, that was reviewed in April 2016 and the UN Security Council did not support it. It was co-authored by China and Russia. Meanwhile, the Human Rights Council adopted a resolution condemning the indiscriminate attacks against civilians, forced displacement of populations, and called to hold all those responsible to account. - On March 27, the second phase of evacuations from al-Waer neighborhood took place, moving 466 citizens and 129 fighters. Meanwhile, the UN SE briefed the LAS Ministerial Council on the recent developments of the Geneva intra-Syrian talks and the Astana process. - On March 28, Russia condemned the US-led coalition airstrikes on the Tabqa Dam, and accused it of trying to "completely destroy critical infrastructure in Syria and complicate post-war reconstruction as much as possible." It further claimed that the coalition destroyed four bridges over the Euphrates river. - On March 29, the UN Secretary-General Antonio Guterres addressed the annual Arab Summit, which was held in the Dead Sea, Jordan. He appealed to the Arab leaders to set aside differences and end the Syrian war. - An agreement was brokered by Iran and Qatar to swap Shi'ite citizens from the two pro-government towns of al-Foua and Kafraya, in the northwestern province of Idlib besieged by rebel fighters, with Sunni fighters and their families from the opposition-held towns of Zabadani and Madaya besieged by pro-government forces. The agreement was due to start on April 4 and would last 60 days; it included a ceasefire in the areas south of Damascus, aid deliveries, and the release of 1,500 prisoners held by the government. - On March 31, U.S. Secretary of State Rex Tillerson disclosed during his visit to Ankara that "longer-term status of President Assad will be decided by the Syrian people" and defeating ISIL is its priority, while U.S. Ambassador to the UN Nikki Haley said the priority was no longer "getting Assad out"; it was later reiterated by the White House Press Secretary Sean Spicer's briefing. April 2017: - On April 3, the European Foreign Affairs Council chaired by the EU High Representative for Foreign Affairs and Security Policy Federica Mogherini took place in Luxembourg, and adopted the EU Strategy on Syria. It held the Syrian regime responsible for the violations against human rights, and reaffirmed that "there can be no lasting peace in Syria under the current regime." - On April 4-5, the EU and its co-sponsors hosted the Brussels Conference on Supporting the future of Syria and the region. The co-chairs declaration took note of UN appeals requesting $8 billion in 2017 to cover the required needs inside Syria and its neighboring countries, and announced pledges raised worth about $11 billion for humanitarian aid programs. - On April 4, an alleged chemical attack on Khan Shaykhun in the province of Idlib was carried out during a Syrian government air raid on the city, which claimed the lives of at least 72 civilians. Russia denied its responsibility and claimed that Syrian airstrikes targeted a rebel chemical weapons warehouse which leaked poisonous gas. While the implementation of the evacuation deal of 30,000 people from the four towns of Kafraya, al-Foua, Madaya and Zabadani was delayed because of reservations of their residents. All 16,000 residents of al-Foua and Kafraya are expected to leave under the deal. - On April 5, the UN Security Council was briefed on the attack by the Acting High Representative for Disarmament Affairs Kim Won-soo on the reported use of chemical weapons in Khan Shaykhun. The US, UK and France had informally circulated a draft resolution which demands that the Syrian government must provide the JIM and the FFM with flight plans and logs of April 4, the names of all helicopter squadron commanders and provide access to air bases where investigators believe chemical attacks may have been launched. Russia criticized the text, and produced its own draft; it did not condemn neither the attack nor the Syrian government, but rather expressed deep concern over the alleged "incident with chemical weapons" and called for a full-scale investigation. Later on April 6, the ten elected members (E10) of the Security Council met at ambassador level to express their frustration for not being included in the negotiating process and discussed an alternative text which would substitute language in the P3 draft on the Syrian government's obligation to provide information on its activities with agreed language from resolution 2118. Neither resolution were tabled for a vote. - On April 6, the US waged retaliatory airstrikes against al-Shayrat airbase outside of Homs, where the chemical attack was launched. 59 Tomahawk cruise missiles had hit the airfield in Syria. The missiles were aimed at Syrian fighter jets and other infrastructure. - On April 7, Bolivia called for a Security Council briefing after the US airstrikes, and Russia announced its suspension of "the Memorandum of Understanding on Prevention of Flight Safety Incidents in the course of operations in Syria signed with the US." - On April 11, the White House released a declassified report drawn up by the National Security Council which confirmed that the Assad regime used sarin gas on its own people, and accused Russia for shielding for its allies. - On April 12, the Security Council held a meeting to vote on the P3 revised draft resolution (4th draft), which incorporated the language from resolution 2118 proposed in the E10 draft; after the SE had provided the council with his monthly briefing on the assessment of the intra-Syrian talks held in Geneva. Ten members voted in favor of the text, China, Ethiopia and Kazakhstan abstained, while Bolivia joined Russia in voting against it. It is Russia's eighth veto against a Syria-related resolution. - On April 14, the evacuation of residents from the Shi'ite towns of al-Foua and Kafraya (besieged by opposition groups) began and their convoys headed towards the government-held Aleppo; meanwhile rebel fighters and their families left the town of Madaya (besieged by government forces) and headed towards Idlib. While the evacuation from Zabadani was delayed and expected to begin later the day. The four towns agreement began with the exchange of thirty prisoners and nine bodies on April 12. The evacuations resumed after a suicide attack that targeted a government loyalties convoy killing some hundred people including women, children and rebel fighters on April 15. - On April 19-20, over 2000 opposition fighters and civilians were evacuated from the besieged towns of Zabadani and Madaya in exchange for the evacuation of nearly 8000 pro-regime fighters and civilians from the besieged towns of al-Foua and Kafraya in Idlib Province. - On April 24, the US sanctioned 271 Syrians employed by the Syrian Scientific Studies and Research Center, related to the development of chemical weapons. The sanction froze the individuals' assets and prohibited US companies to conduct business with them. May 2017: - On May 3-4, military experts from the three guarantors held technical consultations ahead of the two-day fourth round of the Astana process, with the participation of the Director of the UN Mine Action Service Agnes Marcaillou. The SE de Mistura and Nawaf Uasfi Tel, Political Adviser to Jordan's Foreign Minister attended as observers, and the US was represented at a higher-level (for the first time) by US Assistant Secretary of State for Middle East Affairs Stuart Jones. - Despite the Syrian Opposition delegation suspended their participation in opposition to the ongoing bombardments across Syria, the three guarantors signed the Memorandum on the creation of de-escalation areas in Syria, setting up four "de-escalation zones" in Idlib, parts of Homs, Eastern Ghouta, and parts of Deraa and al-Quneitra provinces in southern Syria. The Syrian government welcomed the Russian initiative while the Opposition rejected Iran's involvement as a guarantor. - On May 5, Russia sought UN endorsement to the agreement reached in Astana, and circulated a draft resolution calling on member states to contribute to the implementation of the Memorandum on the creation of de-escalation zones in Syria. The resolution failed to pass for a vote on May 8, as western member states had reservations on the draft. - On May 6, Riad Seif was elected as the sixth president of the SOC, beating Khaled Khoja with 58 votes from the 102 member coalition. He would replace the current head Anas al-Abdeh, who was elected in March 2016. Also, Abdulrahman Mustafa and Salwa Ktaw were elected as vice presidents. - On May 8, the evacuation process of the government-besieged Damascus suburb of Barzeh began, around 1,022 people, including 568 rebels, headed towards Idlib and northern town of Jarablus near the Turkish borders; the second convoy of 700 rebels moved on May 12. While Walid al-Muallem, the Syrian Foreign Minister, rejected any international forces under UN supervision to monitor the de-escalation zones deal. Meanwhile, the White House approved providing arms to Kurdish fighters as support to their operation to retake al-Raqqa City, despite Turkey's strong opposition. - On May 16, the FFM's report confirmed the use of sulfur mustard in the attack on Aleppo on Sept. 16, 2016, and was made public. The report was raised to the UN Security Council on May 5. The FFM, also, confirmed in its report, regarding its investigation of the April 4 attack on Khan Shaykhun, the use of sarin-gas or a sarin-like substance. The FFM is only mandated for indicating whether chemical weapons were used, while the JIM is mandated to determine responsibility for the attacks. - While the US Department of the Treasury's Office of Foreign Assets Control sanctioned ten additional entities for providing support to the Syrian regime. - On May 16-19, the UN SE held the sixth round of the Intra-Syrian talks in Geneva, which ended without covering the four baskets of the agenda, only focusing on the constitutional issues. The SE shared a proposal with the parties to establish "a Technical Consultative Mechanism on Constitutional and Legal Issues;" the proposal would identify "options for the process of constitutional drafting, and for the conduct of a national conference/national dialogue, and identify for review specific options for ensuring a sound constitutional and legal basis for any framework agreed in Geneva embodying a package and including providing for credible, all-inclusive, non-sectarian governance," and that is through UN-facilitated expert-level meetings with both Syrian sides. - On May 18, while the EU Parliament adopted a resolution pertaining the EU Strategy on Syria, which the European Council for Foreign Affairs had passed on 3 April 2017; the US-led coalition's airstrikes destroyed a pro-Syrian regime convoy of the Iraqi Shi'ite militia of Kata'ib Imam Ali, that advanced along the Damascus-Baghdad Highway towards al-Tanf base (where the US, UK and Jordan train fighters of Jaysh Mughawir al-Thawra against IS in Eastern Syria). - On May 20-21, the evacuation of nearly 3000 people, some 700 fighters and their families, was completed from al-Waer district, the last opposition-held district in the province of Homs. According to Talal Barazi, Governor of Homs, more than 14,000 people had left al-Waer in several phases since the "reconciliation deal" began to be implemented in March. Among them were some 3,700 rebels, allowed to leave with their light weapons. Russia later deployed 50 to 150 Military Police into the district. - On May 22, the SE briefed the Security Council on the latest developments, and on the last round of the Intra-Syrian talks. He commended the Astana process for the reduction of violence in the agreed de-escalation areas, and urged its guarantors to finalize their agreement addressing the subjects of detainees, abductees and humanitarian demining. The SE asserted that the rounds' focus on legal and constitutional issues does not rule out "the principle of parallelism" in addressing the agenda, and that a new consultative process at a technical level was introduced to discuss relevant constitutional and legal matters. - On May 25, NATO leaders agreed in Brussels to become full members of the Global Coalition against ISIS; the organization would not engage in combat operations, but would provide air refueling to the Coalition's aircrafts, capacity building through the deployment of special forces to train local partners, and would establish an intelligence information cell to ensure information-sharing on foreign fighters. - On May 29, the final convoy of fighters and their families moved from the opposition-held besieged district of Barzeh in Damascus to Idlib Province; estimately more than 4000 fighters and civilians were evacuated from Barzeh and Eastern Ghouta under the Russian-brokered deal. - On May 30, the US delivered its first shipment of arms to the Kurdish-led SDF, which had advanced against IS in the eastern outskirts of al-Raqqa, seizing eight villages and taking control over the Ba'ath Dam. - On May 31, Russia's Grigorovich-Class Frigate Admiral Essen and Kilo-Class Submarine Krasnodar launched four cruise missiles targeting IS near Palmyra; it targetted arms depots of fighters relocating from al-Raqqa to Eastern Homs. Russia had notified the US, Turkey, and Israel of the strikes-On June 2, EU High Representative Federica Mogherini met with newly-elected President of the Syrian Opposition Council (SOC), Riad Seif, and Syrian Interim Government (SIG) Prime Minister, Jawad Abou Hatab, to discuss the political process and EU support for Syrian resilience. Both parties reiterated their commitment to the UN-led Geneva process. June 2017: -On June 4, pro-government forces gained control of Maskanah city, the last remaining ISIS stronghold in Aleppo governorate. The advances brought pro-government forces within 10 km of Raqqa's provincial border. -US-backed SDF captured a hydroelectric facility (Baath Dam) from ISIS militants, securing the final of three major dams along the Euphrates river. -On June 5, pro-government forces captured the areas of al-Alb, Bir Dahlon and Sharot Dahlon in Eastern Homs governorate, reportedly capturing over 6,000 sq km of ISIS-held territory. -On June 6, US-backed SDF announced the launch of the fifth phase of the campaign to capture Raqqa, ISIS' self-declared capital, with forces advancing from the north, east and west and the US-led Coalition supporting the offensive with air and artillery strikes. - The US-led Coalition conducted airstrikes against pro-government forces advancing near al- Tanf, a de-confliction zone in southeastern Syria. This marks the second strike in the area in less than a month, amid escalating tensions between the US and Iran-backed forces over control of Syria's southeastern frontier. - On June 8, Russian Foreign Minister Sergei Lavrov met with the UNSE de Mistura in Moscow to discuss "the consolidation of the cessation of hostilities, the fight against terrorism, the continuation of the political settlement on the basis of UN Security Council Resolution 2254," according to the Russian Presidential Envoy for the Middle East and North Africa and Deputy Foreign Minister Mikhail Bogdanov. The consultations were held prior to the fifth round of the Astana Process, which was set to take place in June, but was later postponed till the month of July. -On June 9, during a press briefing in Geneva at the conclusion of a meeting of the humanitarian task force set up by the International Syria Support Group (ISSG), the SE declared that the time was not right to resume the UN-led intra-Syrian talks. -On June 13, the WFP delivered food to more than 80,000 displaced people in seven hard-to-reach areas in Raqqa and Deir Ezzor governorates in northern Syria, where regular deliveries of humanitarian assistance had been suspended for over three years. -On June 14, Chairman of the CoI, Paulo Pinheiro, expressed concern for the "staggering loss of civilian life" caused by US-led Coalition airstrikes as part of the Raqqa campaign, stating that airstrikes had led to the displacement of 160,000 civilians. He also stressed that the Astana agreement had led to a reduction in violence in just one of the four zones outlined in the memorandum. -On June 15, during a briefing to Council members, UN High Representative for Disarmament Affairs, Izumi Nakamitsu, noted that "some progress" had been made in the implementation of resolution 2118 (2013) on the elimination of chemical weapons in Syria. However, she highlighted the continued lack of safe access to two above-ground stationary facilities scheduled for destruction under OPCW supervision. -Pro-government forces targeted the opposition-held neighborhoods of Jobar and Eastern Ghouta in the first major attack since the announcement of four "de-escalation zones" at the Astana talks in May. Syrian Armed Forces seized the Arak gas field in the region of Badiya, which had been captured by IS since 2015; the SAF declared that it recaptured 20 percent of the Badiya region. -On June 16, the Office of the Special Envoy for Syria declared that it had facilitated a meeting of technical experts from three opposition groups: the High Negotiating Committee, the Cairo Platform and the Moscow Platform as part of a technical consultation process announced at the end of the sixth round of intra-Syrian talks. The meetings focused on the timeline and process for drafting a new constitution. -On June 17, the SE announced that the seventh round of intra-Syrian talks would begin in Geneva on July 10, with further rounds tentatively planned for August and September. -The Syrian government declared a 48-hour ceasefire in the southern city of Daraa. The agreement, reportedly brokered by Russia, the US and Jordan, comes after an escalation in violence between pro-government forces and AOGs in Daraa. -On June 18, US-led coalition forces shot down a piloted Syrian government aircraft in southern Raqqa province. According to the Coalition statement, the aircraft was downed after it displayed hostile intent and advanced on coalition forces. The Russian Ministry of Defense (MOD) released a statement following the incident claiming that the US shot down the Syrian jet while it was conducting an offensive against ISIS, and accusing the US of failing to use the "de-confliction channel". The MOD statement announced that Russia was cutting off participation in the de-confliction channel pending an investigation and that all kinds of airborne vehicles operating in combat mission zones west of the Euphrates River would be tracked by Russia as air targets. -Iran launched several ballistic missiles targeting ISIS positions in eastern Syria, reportedly carried out in retaliation for a terrorist attack in Tehran two weeks prior. This was Iran's first missile attack abroad in 15 years and its first in the Syrian conflict, representing an escalation of its role. -On June 19, the Syria Institute and PAX published the Sixth Quarterly Siege Watch Report, covering events from February to April 2017. -On June 20, an American fighter jet downed an "Iranian-made" armed drone in southern Syria after it "displayed hostile intent" when it approached coalition forces stationed at a base located in a de-escalation zone. It marked the second time in a month that the US had shot down an armed drone near Tanf camp. -On June 21, after opening a new front to the south of Raqqa, US-backed Syrian Democratic Forces (SDF) came within several kilometers of fully encircling the city after having already surrounded Raqqa to the north, east and west. - Turkey deployed reinforcements to the towns of Azaz and Marea in northern Syria, held by turkey-backed Syrian opposition forces, in preparation of anticipated battles with its rival Kurdish forces. - French President Emmanuel Macron, contradicting previous French policy, that France sees "no legitimate successor" to Assad and no longer considers his departure as a precondition to resolve the ongoing conflict. On July 5, the president met with Riad Hijab, Head of the HNC, to reiterate France's support to the Syrian Opposition. -On June 22, Turkish and Russian troops were deployed to Syria's northern Idlib province as part of a de-escalation agreement brokered by Russia, Turkey and Iran in May. - WFP announced that the first aid convoy had reached 15000 civilians in the city of Qamishli by land route, since it had been inaccessible in 2015, and humanitarian aid was sent through air drops instead. -On June 24, the Syrian government released 672 detainees in a move it said was aimed at bolstering the reconciliation process. -On June 27, the SE briefed the Council on the situation in Syria, expressing his readiness to facilitate direct talks between the Syrian government and opposition either at a formal or technical level. -On June 28, OPCW-JIM published its sixth report updating the SC on the status of its review of two cases identified by the FFM concerning incidents reported in Umm Hawsh in Aleppo Governorate in September 2016 and Khan Shaykhun in Idlib Governorate on April 4, 2017. -On June 29, OCHA head Stephen O'brien briefed the Council on the humanitarian situation in Syria, noting that despite a reduction in violence in some areas of the country, humanitarian convoys remained unable to reach civilians in besieged and hard-to-reach places due to bureaucratic restrictions. O'brien also detailed the Secretary-General's monthly report on the situation in Syria, released June 23, that highlighted the Astana memorandum signed by Iran, Russia and Turkey in May and the escalation of anti-ISIS operations in Syria. -The OPCW released a report on progress in the elimination of the Syrian chemical weapons program, verifying the destruction of 25 of the 27 chemical weapons production facilities previously declared by the Syrian government. However, the OPCW continues to express consideration that the initial declaration was incomplete. July 2017: -On July 1, Israeli Defense Forces (IDF) launched a strike against pro-government positions near al-Baath in Quneitra governorate in response to two stray artillery shells fired from Syria that landed in the Golan Heights. This is the fifth Israeli strike on pro-government positions near the area of al-Baath within a week. -On July 3, the UNSC appointed Catherine Marchi-Uhel to head the International, Impartial and Independent Mechanism, the UN legal team tasked with collecting and preserving evidence of the most serious crimes committed in Syria since 2011 to be used by national courts or an international tribunal. The Mechanism was established by the General Assembly on December 21, 2016 despite fierce resistance from Russia, which had previously used its veto status to block criminal investigations into the conflict. -The Syrian Army announced the suspension of all combat operations in the southern governorates of Daraa, Suweida and Quneitra for four days ahead of upcoming peace talks in Astana, Kazakhstan. It is the second unilateral ceasefire by the Syrian Army; it had announced a ceasefire in Daraa along the border with Israel on June 17. -On July 4-5, the fifth round of Astana talks co-sponsored by Russia, Iran and Turkey, convened in the Kazakh capital. The talks failed to finalize details on the boundaries and monitoring mechanisms of the four safe zones agreed to during the fourth round of Astana talks in May. In a joint statement, the guarantors welcomed the establishment of an expert-level joint working group tasked with finalizing the operational and technical parameters of the de-escalation zones, and scheduled the next Joint Working Group meeting in Tehran, on August 1-2. -On July 6, Edmond Mulet, head of the three-member leadership panel of the OPCW-JIM briefed Security Council members on the June 28 report of its investigations into the culpability for chemical attacks in Syria and urged the international community to allow the Mechanism to conduct its work in an independent and impartial manner. -On July 7, the United States, Russia and Jordan reached a ceasefire and "de-escalation" agreement for southwestern Syria to take effect July 9. The specificities of an enforcement mechanism and the precise boundaries of the ceasefire zone. Russian Foreign Minister Sergey Lavrov stated that the ceasefire would cover the areas of Daraa, al-Suweida and Quneitra governorates without providing exact boundaries. The ceasefire agreement in southwestern Syria is separate from the Astana memorandum, and was reached during the meeting between US President Trump and Russian President Vladimir Putin on the sidelines of the G20 Summit in Hamburg. The SG welcomed the ceasefire announcement, calling it a significant step towards reducing violence and humanitarian access in Syria; while Israel voiced its objections on the deal. -On July 10, the seventh round of UN-led intra-Syrian talks convened in Geneva. The UN-sponsored talks were scheduled to focus on four points: drafting a new constitution, combating terrorism, governance and elections. Russian Foreign Minister Sergey Lavrov expressed hope that the talks would help solidify de-escalation zones created through the Astana process. The SE stated that de-escalation zones can be beneficial but must only be interim measure to avoid the partition of Syria. The Geneva talks ended July 14 with no apparent progress. Representatives of the HNC accused the Syrian government of refusing to enter into serious negotiations. The SE noted that there had been "no breakthrough, no breakdown" during the talks and expressed hope that recent international momentum would push the parties face-to-face for substantive discussions. -On July 11, SOHR reported that it had "confirmed information" that ISIS leader Abu Bakr al- Baghdadi had been killed in the eastern province of Deir Ezzor. US-led Coalition Spokesperson Colonel Ryan Dillon could not confirm the report, nor could various media sources or Iraqi or Kurdish officials. -On July 12, following the opening of a land route connecting Aleppo to Hasakah governorate, WFP announced that it had successfully delivered food aid to two locations in the Raqqa governorate for the first time in three years. -On July 13, Brett McGurk, US Special Envoy for the Global Coalition fighting ISIS, revealed that Russia had expressed willingness to deploy military police to monitor compliance and prevent violations of the recently implemented ceasefire in southwestern Syria. -On July 14, Russia's parliament approved an agreement between Russian and Syrian officials that provides for the long-term deployment of Russian aircraft and personnel to Syria. Defense Minister Nikolay Pankov said the deal will help legalize Russia's military activities in Syria "within an international framework". -France proposed the creation of a contact group comprised of permanent members of the UN Security Council and regional actors to support UN efforts to formulate a political road map after the conflict ends. -On July 17, the EU added 16 scientists and military officials to the list of those targeted by sanctions against the Syrian regime due to their suspected involvement in a chemical attack against civilians in April. - The Syrian army, backed by Iranian-militias managed to seize oil fields of Wahab, al Fahd, Dbaysan, al-Qseer, Abu al Qatat and Abu Qatash and several other villages in the southwest of Raqqa province, while Russian strikes targeted the town of Sukhna, the gateway to Deir ez-zour. - The Turkish state-run Andalou Agency exposed ten US military locations in northern Syria, giving exact numbers of US and French special forces stationed there. The US-led Coalition against ISIS condemned Turkey for "leaking sensitive military information shared between two allies." -On July 19, it was made public that President Donald Trump ended a covert CIA program that provided arms and training to Syrian rebel groups. The program was a central feature of the Obama Administration's policy in Syria. -On July 20, 150 fighters from the Turkey-backed Euphrates Shield operation had crossed from Turkey through Bab alhawa to support Ahrar al-Sham in its fight against Hayat Tahrir al-Sham (HTS), dominated by the Fateh al-Sham faction formerly known as Jabhat al-Nusra, in Idlib. -On July 21, the SG submitted to the Security Council the forty first report on the humanitarian situation in Syria for the period from 1 to 30 June 2017, highlighting the approximately 20,000 people displaced across northeast Syria in June due to the Raqqa offensive. According to the report, the Syrian government removed medical supplies sufficient for more than 84,000 treatments. -Hezbollah and the Syrian Army launched a joint offensive against militant groups in the town of Arsal and the western Qalamoun mountain range along the Lebanon-Syrian border, an area purported to hold over 3,000 militants, including al-Qaeda-linked insurgents and members of ISIS. -On July 24, 14 heads of mission in Geneva signed a letter addressed to Security Council President, Chinese Ambassador Liu Jieyi, raising "serious concerns" about the implementation of seven Security Council resolutions on humanitarian access and urging Liu to raise the issue at the upcoming Council meeting. The signatories include the United States, Saudi Arabia, Britain, France Turkey, Qatar, Japan, Australia, the European Union, Germany, Spain, the Netherlands, Canada and Italy. -General Sergei Rudskoi, chief of the Russian General Staff, announced the deployment of Russian military police to monitor compliance after a ceasefire, mediated by the Egyptian government, was declared in the Eastern Ghouta area of Damascus on July 22. Despite the reported ceasefire, part of the four proposed "de-escalation zones" outlined in the Astana memorandum, Syrian government forces continued to attack several towns in Eastern Ghouta. -On July 26, fighting on the Syrian-Lebanese border near the town of Arsal halted after a ceasefire agreement was reached between Hezbollah and HTS. The cessation of hostilities ended a six-day campaign to drive al-Qaeda-linked militants from the border region, which is also home to tens of thousands of refugees. The agreement included the evacuation of some 1000 HTS fighters, along with more than 6000 Syrians (in nearby refugee camps) from the Lebanese border town of Arsal to rebel-controlled Idlib province, as well as exchange of prisoners between Hezboallah, HTS and the Lebanese Armed Forces, which later took place on August 1. -On July 27, Ursula Mueller, Assistant Secretary-General for Humanitarian Affairs and Deputy Emergency Relief Coordinator in the Office for the Coordination of Humanitarian Affairs, briefed Council members on the humanitarian situation in Syria, noting that despite reduced violence, there had not been a noticeable increase in areas reached for aid delivery. -The Syrian Ministry of Foreign Affairs and Expatriates addressed two letters to the UNSG and the Security Council calling for immediate action in the militant-besieged towns of Kefraya and al-Foua. -The US-led coalition fighting ISIS told its local Syrian allies that they must exclusively fight ISIS, a directive that prompted Shohada al-Quartyan to depart a joint coalition base in Southern Syria to carry out independent operations against Syrian regime forces. -On July 28, the OPCW released its monthly report, noting that the security situation now allows safe access to confirm the condition of the final two above-ground facilities with planning underway to verify their destruction. -On July 30, for the first time in five years, UN aid was delivered to almost 7,2000 people in besieged al-Nashabiye located in Eastern Ghouta, a rebel-held area on the outskirts of Damascus. August 2017: -On August 2, the evacuation of at least 7,000 people, including al-Qaeda-linked fighters and refugees, from Lebanese border enclave of Arsal for rebel-controlled Idlib province commenced. The transfer agreement, the largest formal repatriation of refugees to Syria since 2011, was carried out without the involvement of aid groups generating concern about the welfare of the refugees. -On August 3, the Russian Ministry of Defense announced a ceasefire in northern Homs and southern Hama, in what is being billed as the third of four planned ceasefires agreed to under the Astana memorandum. Russia deployed police military to several checkpoints in northern Homs, later on August 4. Opposition groups called for a guarantor role for Turkey. According to SOHR, the ceasefire, which covered territory populated by more than 147,000 people, held for the first 10 hours before experiencing repeated violations by pro-government and rebel forces. -The Independent International Commission of Inquiry on Syria of the Human Rights Council (CoI) called on the international community to recognize the crime of genocide being committed against the Yazidis in Iraq. -On August 8, experts from the guarantor states met in Tehran to discuss ways to strengthen the de-escalation zones and determine the agenda for the upcoming sixth round of Astana talks. -On August 8-11, twenty-four FSA-affiliated groups formed new group "Liwa Tahrir Deir ez- Zour" to liberate the province of Deir ez-Zour from IS; the new faction welcomed any cooperation with local and international parties, ruling out the SDF. -On August 9, OCHA expressed concern about the safety and protection of an estimated 10,000- 25,000 people trapped inside Raqqa without access to safe drinking water for 48 days. Due to the fighting on the ground, the UN has currently no access to Raqqa city. - Russian Permanent Representative to the UN Vasily Nebenzya briefed the Security Council on the progress of establishing de-escalated zones in Syria, behind closed doors, and called on the UN to facilitate the delivery of humanitarian assistance in those areas. -On August 10, SDF US-backed forces encircled ISIS militants in central Raqqa, effectively cutting off ISIS' last remaining route to the Euphrates. -On August 12, the Syrian government captured al-Sukhna, the final ISIS stronghold in Homs governorate, as part of its multi-pronged campaign to take eastern Syria. The recent gains position the pro-government coalition 50 km (30 miles) away from Deir ez-Zour province, the last major ISIS foothold in Syria. -On August 14, approximately 300 FSA-affiliated Saraya Ahl al-Sham fighters and 3,000 refugees began evacuating the Lebanese border town of Arsal as part of a repatriation agreement brokered in early August between Lebanese and Syrian officials. Lebanon's Maj. Gen. Abbas Ibrahim, who is overseeing the transfer, said that civilians will head to the government held area of Assal al-Ward. The rebel fighters and their families are destined for the rebel-held town of al- Ruhaiba in the Eastern Qalamoun region where, according to Hezbollah's Al-Manar TV, they have been granted amnesty by the Syrian government. Their departure leaves the Islamic State as the last militant force straddling the border near Arsal. -Nearly 50,000 people remain stranded on the Jordanian border, in an area known as the berm, and are facing an increasing scarcity of food, healthcare and other basic services. The UN stressed that it will continue to support Jordanian authorities in the protection of affected Syrians. -On August 17, the UNSC adopted a presidential statement, read by Council President for August and Ambassador of Nigeria, Joy Ogwu, in support of a political transition process in Syria in accordance with the principles of the Geneva Communique. The adoption of the text signals, for the first time in two years, the consensus of the Council and its five permanent members on the need to establish a transitional government. -On August 17-20, Damascus hosted the 59th International Trade Fair, for the first time since 2011, and involved hundreds of delegations and private companies from at least forty-three states including Russia, Iran, China, and Egypt. -On August 20, President Assad announced in a speech before Syrian diplomats that Syria would not work with any Western nations until they ended their support for opposition and insurgent groups. -On August 21, UN experts launched an investigation into purported weapons deals between Syria and North Korea after two shipments to a Syrian government agency responsible for its chemical weapons program, the Syrian Scientific Studies and Research Center (SSRC), were intercepted. -Saudi-based High Negotiations Committee (HNC) met with delegations from the moderate Cairo and Moscow camps in Riyadh in an effort to establish a unified front for upcoming peace talks. Despite pressure from international allies calling for a more pragmatic approach, the HNC refused to accept a transition scenario in which Assad retained power. -On August 22, the next round of Astana talks was pushed back from late August to mid- September to allow the guarantor states to hold a technical meeting to set the meeting agenda. -On 23 August, a joint monitoring center was established in Amman for the southwestern de-escalation zone, which is located in the provinces of Daraa and Quneitra. The center is tasked with ensuring ceasefire compliance, ensuring humanitarian access and other forms of civilian assistance. -On August 24, the UN called for a humanitarian pause in US-led Coalition airstrikes on Raqqa to permit civilians to leave the city. This comes after the release of an Amnesty International report calling for greater protection efforts for the estimated 20,000 remaining civilians in Raqqa. -On August 25, the Russian army announced that it had dismantled the two remaining Syrian chemical weapons facilities targeted for destruction by OPCW. The OPCW has not confirmed the Russian report. -On August 28, hundreds of ISIS fighters and their families were evacuated from the Lebanese- Syrian border to militant-held eastern Syria following simultaneous Lebanese army and Hezbollah campaigns against ISIS positions. The transfer marks the first time ISIS agreed to a forced evacuation from territory it held in Syria. - The Secretary-General presented his monthly report on the situation in Syria, highlighting the recent efforts to reduce violence through de-escalation agreements and expressing hope that the Astana guarantors will reach an agreement on the finalization of operational and technical modalities for all de-escalation areas. -On August 30, Special Envoy Staffan de Mistura briefed the Security Council on the political path forward which includes a new round of Astana and Geneva talks. The SE highlighted the important role Syrian opposition allies stand to play in fostering cohesion and unity among the AOGs. - In his final address to the Council after two years as Under-Secretary-General for Humanitarian Affairs and Emergency Relief Coordinator, Stephen O'Brien appealed to members of the Council to take action to end the civil war in the name of common humanity, calling for a referral to the International Criminal Court. -On August 31, UN High Commissioner for Human Rights Zeid Ra'ad Al Hussein, stressed that the protection and assistance of citizens must take priority before defeating the Islamic State, citing reports of heavy civilian casualties in Raqqa as evidence of the threat the remaining 20,000 civilians face. -US airstrikes stalled a convoy of 300 ISIS fighters and their families in a government-controlled part of the Syrian desert in an effort to prevent their advancement into ISIS-held territory near the Iraqi border. The convoy was traveling from the Syrian-Lebanese border to Syria's eastern province as part of an evacuation deal brokered between ISIS, Hezbollah and the Syrian Army. -Pro-government forces captured strategic al-Bishri mountain overlooking ISIS-controlled Deir Ezzor province, bringing government coalition forces within close range of ISIS positions. September 2017: On September 1, French Foreign Minister Jean-Yves Le Drian rejected a role for Assad in a political transition in Syria. -The Syrian Islamic Council called for Syria's AOGs to end their fragmentation and unite as one armed body under the Ministry of Defense in the Syrian Interim Government. Ahrar al-Sham, Failaq al-Sham, Liwa Ansar al-Sunnah and Jabha al-Shamiya supported the initiative. -SDF spokesperson, Jihan Ahmad, announced that the SDF had gained control over an estimated 65 percent of Raqqa city after capturing the Old City, the Great Mosque and al-Dariya neighborhood. SOHR reported that the SDF were still fighting to gain control over pockets of the Old City but added that the US-backed opposition forces held more than 90 percent of the surrounding area. -On September 2, Russian Aerospace Forces reported they had destroyed a convoy of 12 ISIS trucks carrying ammunition and weapons in Deir Ezzor province. -It was made public that the British Ministry of Defense had quietly halted its FSA training program and called back its training forces from Syria in late June 2017. -On September 3, pro-government coalition forces gained control of the remaining ISIS stronghold in Hama Governorate after capturing the town of Uqayribat and its surrounding areas. -On September 4, Syrian Interim Government Prime Minister Jawad Abu Hatab was appointed interim Defense Minister as part of a unification initiative launched by the Syrian Islamic Council in early September. Free Syrian Army factions formed a committee to select a Chief of Staff in consultation with the Prime Minister. -On September 5, the Secretary-General submitted the OPCW's forty seventh monthly report on the progress to eliminate chemical weapons in Syria to the Security Council. The report highlighted the preparations underway to confirm the status of the two remaining stationary above-ground facilities now that the security situation allows safe access and the upcoming high- level consultations with Syrian Deputy Foreign Minister, Dr. Faisal Mekdad, to clarify outstanding issues regarding the Syrian government's initial declaration. -Pro-government coalition forces reached the western perimeter of Deir Ezzor city, breaking a three-year ISIS siege of the government-held areas that had impacted 93,500 people. In support of the offensive, a Russian warship located in the Mediterranean Sea launched cruise missiles at ISIS positions near Deir Ezzor. -On September 6, SE Mistura said he expects a national ceasefire to follow shortly after ISIS has been pushed from its strongholds in Raqqa and Deir Ezzor. Although he stressed that the government "cannot announce victory", he called on opposition forces to accept defeat and focus on winning the peace through negotiations in October. -The UN Commission of Inquiry on Syria released a report on the major human rights and humanitarian law violations committed between March and July 2017. The Commission accused the Syrian government of using sarin gas in the April 4 Khan Sheikhoun attack and found US forces culpable of not taking "all feasible precautions" to protect civilians in the March 16 attack on al-Jinah Mosque. -According to Russian Foreign Minister, Sergey Lavrov, experts from Russia, Iran and Turkey made progress towards an agreement "on the parameters, configuration and methods of ensuring security in the de-escalation zone in the Idlib province" in Syria. -On September 7, Israel conducted airstrikes on the Scientific Studies and Research Center, a facility believed to house a chemical weapons manufacturing center, and a military base storing surface-to-surface missiles near government-stronghold Masyaf in Hama province. The Syrian Foreign Ministry called on the Security Council to denounce the airstrikes. -US-led coalition forces fighting ISIS announced that airstrikes had killed two ISIS leaders near Mayadin in the Deir Ezzor province on September 4, 2017. -The Head of the High Negotiations Committee, Riyad Hijab, rejected the SE Mistura's call for the opposition to accept defeat, declaring the UN mediation process a failure and calling on Syrians to demonstrate in support of the continuation of the revolution. On September 8, a convoy of 42 trucks carrying humanitarian aid for 80,000 people reached Deir Ezzor for the first time by land in three years. -US-led coalition surveillance aircraft departed its position monitoring an 11-bus convoy of ISIS fighters and their families after attempting to prevent its advance into ISIS-held territory in Deir Ezzor since August 29. The surveillance aircraft departed the airspace at the request of Russian military officials who were conducting an operation with pro-government forces close to the convoy's position. -The Syrian National Coalition (NCSRF) condemned calls from "regional and external parties" for Western-backed opposition groups Ahmed Al-Abdu and Ussoud Al-Sharqiya to cease fighting government forces in southeastern Syria and withdraw to Jordan. Both groups refused the request. -On September 9, pro-government forces broke a years-long siege of Deir Ezzor airbase and captured the Damascus-Deir Ezzor highway from ISIS. -SDF launched Operation Jazeera Storm to liberate Deir Ezzor province from ISIS. -On September 10, SDF reached the industrial zone to the east of Deir Ezzor city putting the US-backed coalition within 15 km (10 miles) of pro-government forces positioned to the west of the Euphrates river. -On September 11, the Jordanian Foreign Minister, Ayman Safadi, and Russian Foreign Minister, Sergey Lavrov, declared the ceasefire brokered by Jordan, Russia and the United States in the southern Syrian provinces of Daraa, Quneitra and Suweida on July 9 a success and reiterated their commitment to the establishment a de-escalation zone in the area as a step towards achieving a comprehensive cessation of hostilities and a political solution to the crisis. On September 12, pro-government coalition forces continued their push into ISIS-held territory in Deir Ezzor city. Russia and Syria warplanes conduct heavy bombardment in support, killing an estimated 69 people over the course of 72 hours. -Hezbollah leader, Sayyed Hassan Nasrallah, declared the war in Syria over, referring to the remaining fighting as "scattered battles". -ISIS defectors have massed in Syria's Idlib province with many planning to cross into Turkey before continuing to other parts of the Middle East, North Africa and Europe. -Iran and Syria sign a memorandum of understanding on cooperation in Syria's electricity sector. The arrangement, part of a series of bilateral deals formalizing Iran's role in Syria's reconstruction process, provides for the establishment of a new power generation station in Latakia and the rehabilitation of gas units and power generating plants in Damascus, Aleppo, Deir Ezzo and Homs. -On September 13, the remaining buses of the convoy of ISIS fighters and their families stranded for over two weeks in the Syrian desert reportedly reached Mayadin, in militant-held Deir Ezzor province, following the withdrawal of US surveillance aircraft on September 8 in respect of de-confliction arrangements with Russia. -The Russian Defense Ministry claimed that pro-government coalition forces controlled 85 percent of Syrian territory. SOHR disputed the claim, saying government forces held 48 percent of Syria. -Experts from Russia, Iran and Turkey met ahead of the sixth round of talks in Astana, Kazakhstan to "lay the groundwork" for negotiations on the establishment of de-escalation zone in Idlib province. -On September 14, Col. Ryan Dillon, spokesperson for the US-led coalition fighting ISIS, said SDF forces will not enter Deir Ezzor city, and will instead focus operations on areas south of the city along the Euphrates river. He also said US-backed SDF was in control of 63 percent of Raqqa city. -On September 15, Ahmad Abu Khawla, commander of the SDF-affiliated Deir Ezzor Military Council, declared that it will not allow government forces to cross to the eastern banks of the Euphrates river. -Representatives from Russia, Iran and Turkey reached an agreement on the delineation and monitoring mechanism for the implementation of a de-escalation zone in Idlib province and agreed to position observers in "safe zones". Russia circulated a draft resolution among the permanent members of the Council to welcome the outcome of the Astana talks. -On September 16, the SDF and US Coalition officials accused pro-government forces of attacking one of their positions in the industrial zone east of Deir Ezzor city, injuring 6 SDF fighters. According to US Coalition sources, Russia conducted the airstrike after the United States had denied its request to target the area. Russian Defense Ministry spokesperson Maj. Gen. Igor Konashenkov rejected the allegations, saying warplanes carried out "pinpoint strikes only on Islamic State targets that have been observed and confirmed through several channels." -High-level consultations commenced between the Syrian government and the OPCW aimed at clarifying all outstanding issues regarding Syria's initial declaration of its chemical weapons facilities. -On September 17, a convoy of 80 Turkish military vehicles deployed to Turkey's southern border, close to the Bab Al-Hawa and Rihaniyah crossings with Syria's Idlib Governorate, ahead of the implementation of a de-escalation zone agreement brokered at the recent Astana talks. -On September 18, pro-government coalition forces crossed to the eastern bank of the Euphrates river to within five kilometers of SDF positions. In the first sign of direct contact between the SDF and the pro-government forces, US-led coalition spokesperson Col. Ryan Dillon said "open lines" of communication were being maintained to prevent clashes between the two forces as they converge on ISIS positions. -After capturing the Deir Ezzor Military Airporst from ISIS fighters, pro-government forces began operating combat and supply missions from the airport. -The World Food Programme (WFP) reached formerly besieged parts of Deir Ezzor city by land for the first time since May 2014. WFP has discontinued its high-altitude airdrop operations in favor of road deliveries which will allow for more affordable, sustainable humanitarian access. -In a meeting on the sidelines of the UN General Assembly, Members of the "Friends of Syria" Group agreed they will not support reconstruction in Syria until there is a political transition "away from Assad." -During its 36th session, the Human Rights Council held an interactive dialogue with the Independent International Commission of Inquiry on Syria to discuss the continued targeting of civilians and the use of chemical weapons in the conflict, appealing to all parties to redouble their efforts to protect civilians and preserve civilian infrastructure. -On September 19, AOGs led by Hayat Tahrir Al-Sham (HTS), the Turkistan Islamic Party and Free Syrian Army affiliates launched an offensive against pro-government forces in northern Hama province in an effort to dismantle the de-escalation zone agreement on Idlib province brokered at the recent Astana talks. The offensive sparked intense Russian and Syrian bombardment of opposition-held territory in Hama and Idlib Governorates. Syrian government forces claimed the airstrikes targeted "terrorist supply lines" but SOHR alleged the strikes hit hospitals and towns, killing civilians. -The Syrian government asserted it will not accept Turkish forces on Syrian soil, effectively contradicting

Issue 26.6 of the Review for Religious, 1967. ; i~onfessions o~ Religious W~men by Sister M. Denis, S.O.S. 981 Protestant Women in Religion by Elsie Gibson 1 O11 ¯ Postulancy, Noviceship, Profession by Jbseph F. Gallen, S.J.~ 1i326 Self-Study for Renewal 0 :: by Benedict M. As.Key, O.P. 1034 The Secular Religious by George B. Murray, S.J. 1047 Renewal in Historical Perspective by Eugene A. L~Verdiere, S.S.S. 1056 From a Johannine Desert by John T. Carrnody, S.J. 1065 Religious Vocation: A Decision by Sister M. Cordula, C.S.A. 1081 Guidelines for Formation by Robert Y. O'Brien, S:J. 1090 Indwelling Summit by T~omas Dubay, S.M. 1094 Paper in Religious Life by Richard M. McKeon, S.J. 1113 The Infused Gift of Humility by Joseph de Guibert, S.J. 1117 Poems 1129 \ Views, News, Previews 1130 Questions and Answers 1134 Book Reviews 1140 1967 Indexes 1163 VO~.UME 26 NUMBER 6 November 1967 NOTICE TO SUBSCRIBERS On February 1, 1968, P~viEw voR RELIGIOUS will pub-lish clothbound reprints of volumes 21 to 25 (1962-1966) inclusive of the REwEw. These clothbound reprints will cost $7.50 each per volume or $37.50 for all five volumes. However, until January 31, 1968, these volumes will be sold at a special prepublication price o[ $6.00 per volume or $30.00 for the entire set of five volumes, provided that orders are accompanied by lull payment in U.S.,'I. [unds and are postmarked on or belore January 31, 1968. The first twenty volumes (1942-1961) inclusive of the P~v~Ew have already been reprinted in twenty cloth-bound volumes. These normally sell at $6.50 per volume or $130.00 for the set o[ twenty. However, from November 15, 1967, to January 31, 1968, inclusive, they will be sold at the special price of $5.00 per volume or $100.00 for the set of twenty. On February 1, 1968, and thereafter the price of these first twenty volumes of the REvIEw will return to their normal price of $6.50 per volume. Postage and carriage costs will be paid by the R~vi~w when full payment in U.S.A. funds accompanies orders; in other cases postage and carriage costs will be charged to the purchaser. Orders for all the above should be sent to: REVIEW FOR RELIGIOUS 612 Humboldt Building 539 North Grand Boulevard St. Lbuis, Missouri 63103 SISTER M. DENIS, S.O.S. The Confessions of Religious Women INTRODUL'I~ION As was apparent from Part I of this study,* few priest-confessors and sister-penitents are satisfied with the pres-ent situation of the confessions of women religious. Eleven serious problem areas were defined through questionnaires answered by both priests and sisters. The purpose of the second half of this study is to present some practical suggestions towards solving these prob-lems, including fundamental changes in attitude, changes in exterior structures, and modifications in canon law and liturgical rites in an effort to render this encounter of the religious woman with the forgiving Christ as meaningful as possible. The sudden death of Father J. A. Glarmont, C.Ss.R., one of the original co-authors of this study, has affected the viewpoint of the present paper. Many of the ideas contained therein, particularly those pertaining to the role of the confessor, are taken from the notes of and previous discussions with the late Father Clarmont. May this understanding priest, who dedicated many years as a confessor to women religious, continue to guide con-fessors and sisters by his spirit and his intercession with the forgiving Christ. 1. The Problem of Change (a) ,4pproaches to Change. Change for the sake of change or haphazard approaches to change may be of little value and may, in fact, perpetrate much harm. In Part I we have attempted to analyze those factors which tend to render the sacrament of penance less meaningful, thus clearly defining our objectives. In the present paper we shall attempt to apply modern sacra- ¯ The first part of this study appeared in REvmw FOR RELIGIOUS, v. 26 (19fi7), pp. 581-fi03. Sister M. Denis, S.O~q., writes from 62 Hargrave St.; Winnipeg 1, Mani-toba; Canada. VOLUME 26, 1967 981 REVIEW FOR RELIGIOUS 982 mental theology to the existential sittiation. Finally, we shall complement our findings with the many sound positive suggestions from the questionnaires returned by the priest-confessors and sister-penitents. On the part of the priest and sister reader, we caution wisdom to dis-cern what changes can be affected in their own particular situations. Present structures cannot be transformed immediately. Although many of the conditions surrounding the con-fessions of women religious are deplorable, the funda-mental change is a reorientation of one's own attitude through deeper knowledge, prayerful insight, and subse-quent personal renewal. Therefore, the following sug-gestions will derive their greatest practicality from their bearing on current conditions. However, we must avoid the temptation to rest in the present situation. Ultimate reform of present structures by reasonable means and through proper channels should be the concern of every priest-confessor and sister penitent. (b) Means of Effecting Changes. Individuals must never lose sight of the truism that changes ar~ effected by people in the concrete, not ideas in the abstract. The most practical and lasting changes are those which proceed from personal experience, not those which are' imposed from above. With respect to the confessions of women religious, grassroot discussions should take place within each convefit among the sisters concerning their particular problems. The difficulties revealed in Part I of the present study might serve as guidelines for these discussions. Then a frank and open dialogue between the confessor(s) and sisters of a given convent would re-sult in greater mutual understanding concerning the various aspects of this sacrament. The questionnaires revealed serious misunderstandings, primarily due to lack of open communication. With the rapid growth of diocesan synods and diocesan committees of religious, suitable channels are being instituted for effective pres-entation of these problems and suggestions to the re-spective bishops. And finally, the principle of collegiality and the corresponding strengthening of regional con-ferences of bishops augur much hope for efficacious ac-tion in alleviating many of the problems surrounding the confessions of women religious. THEOLOGICAL DIMENSIONS OF PENANCE The familiar parable of the prodigal son (Luke 15) has been cast by Christ in a certain framework which has value for our consideration of the sacrament of pen-ance. Refreshingly free of the juridical elements that have dominated theological thought for centuries con- cerning penance, the parable illustrates the dynaJic and positive aspects of this sacrament. For the sake of Iclarity we shall refer to these aspects as the personal, inierper-sonal, ecclesial or communal, and cultal dimensions of the sacrament of penance. Indeed, these dlmenstons I are blended so carefully in the parable that only~ upon careful reflection can each be distinguished from the others¯ The son has sinned against the father. His sin a d con-sequent remorse, repentance, and conversion are not mere applications of some remote abstraction; t~ey are intensely personal. "! am dying of hunger. I will leave this place.1 have sinned." x As a sinful person, the prodigal presents himself to his father and seeks for-giveness. The immediate drama of forgiveness takes plaice be-tween two persons. In acknowledgang hts sxn the son declared, ". I will go to my lather and say: Father, have sinned against heaven and against you.' "2[ Sin is the disruption of an interpersonal relationship with the Father. Of the father we read: He ran to the boy, clasped h~m xn hxs arms and kissed hlm tend.erly.' The sinful person is received by the forgiving person. In this forgiving encounter the movement is not all one-sided. When the son came into view, the father ~ran to . him. The very acts of repentance and corresp?nding forgiveness with the bestowal of gifts, amid great joy and happiness, flow from an intense love between father and son. It is clear, however, that the act of loving forgiveness goes beyond the re-establishment of relations between father and son. There is a real need to celebrate this event in the community. Announcing the return [of the son to the entire household, the father called for group festivities. The manner or cult of the celebration was c~efully specified. The best robe, a ring and sandals were or-dered for the son. In a common eating of the lfatted calf the entire community, with music and dancing, re-joiced at the return of the prodigal. To the eider son's I angry objections over such a display, the father's answer I indicated that the real nature of forgaveness has per-sonal, interpersonal, communal, and cultal dimensions: "My son, you are with me always and all I t~ave is yours. But it was only right we should celebrate and re- XLk 15:18. All scriptural quotations are taken from T~e Jeru-salem Bible edited by Alexander Jones (Garden City: Doubleday, ~ Lk 15:18. e Lk 15:21. ÷ ÷ ÷ Contessions ol Religious Women VOLUME 26, 1967 983 4, 4, Sister M. Denis, S.O .S REVIEW FOR RELIGIOUS 984 joice, because your brother here was dead and has come to life; he was lost and is found." 4 In discussing these dimensions as they relate to the confessions of women religious, two errors should be avoided; first, that the apparent divisiveness caused by separating each dimension from the others be not trans-ferred to the unity found in the sacramental encounter; and second, that one dimension be not emphasized to the detriment or exclusion of the others. In no way are we attempting a complete theology of the sacrament of penance. 1. Personal Dimension In ~he past some confusion regarding the nature of penance has resulted from a mistaken notion of the per-sonal dimension of this sacrament. The result of this confusion, in which the words "private" and "personal" were often erroneously interchanged,led to a dichotomy between theory and practice. Theoretically, penance was upheld as a public act of the Church, but in practice it was reduced to a private act of an individual. While always a personal act, penance is never a private act. The personal dimension of penance is essentially a conver-sion. Sin itself is personal. When approaching the sacrament of penance, one comes to accuse, not excuse oneself. Seeing sin as a transgression of a law, a mere external act or even as a failure in one's own moral growth is not to comprehend it as a personal rebellion against God. "The Old Testament. concept of sin is, as it were, the reverse of the Old Testament concept of God." 5 More than a mere act, sin is a state or condition of the person who has turned from his original commit-ment to God. According to St. Thomas Aquinas, the matter of the sacrament of penance is the very person of the penitent:6 "Leave me, Lord; I am a sinful man." 7 Before shedding this burden, the sinner must first ac-knowledge it as his own. In the initial acts of the sacra-ment of penance the penitent assumes his responsibility for and accuses himself of this sinful condition. Thus, the religious in the devotional confession approaches the sacrament as a sinful person. Far too much emphasis in such confessions has been placed on the legalistic recital of specific acts and not enough on the condition of the sinner. ¯ Lk 15:31-2. ~ Louis F. Hartman, C.Ss.R., (tr.), Encyclopedic Dictionary oI the Bible (New York: McGraw-Hill, 1963), p. 415. 6St. Thomas Aquinas, Summa theologiae (New York: Benziger, 1947), 3, 84, 1, Reply Obj. 1, 2, 3. 7 Lk 5:8. It follows, then, that the sorrow of the sinful ]~erson must likewise be personal: a sorrow which emanate from the sinner's very being, a sorrow which is rooted in the fact of her sinful condition, a sorrow which resul~s in a conversion of the whole person to God. Neither regret nor remorse are adequate expressions of true sorrow. Re-gret applies primarily to actions for which one is not personally responsible. Remorse, on the other h~{nd, is a counterfeit of true sorrow and falls short of the~ mark in that it remains preoccupied with one's own ~ainful condition with no desire for reparation. True sorrow, however, is found in a theologically and psychologically sound understanding of repentance which spnngs from faxth, is sustained by hope, and culminates ~n love." s At the heart of true repentance is a vital movement of hope--that hope which ~nspirIe .s the sinful person to return to the Father who fo~rglves. Within this context of hope the sinful person experi-ences contrition or sorrow of a communal and personal nature--communal because of the evil done to the [Chris-tian community, and personal because of the evil done to oneself by offending the Holy Spirit. Note, however, the other-centeredness' or love-centereOness ot tins repentance. Another characteristic of true repentance is a s~ncere humility in which the sinful person perceives his situation with truth. Essential to the notion of re-pentance is also the desire for reparation--"a ppsitive loving attitude which he must adopt m order to sausfy for the evil committed insofar as that is possible." The whole dynamism of repentahce culminates' in a turning of the whole person to God: Even if there should be no new sins since the previo,~s con-fession or if sin has already been forgiven in previous sacra-ments and contrition, the Christian, e.g., in the devotional con-fession, stillengages in meaningful action: he makes sacrament or sign to God that he is a sinner, contrite and grateful in praise of God s mercy. He witnesses sorrow not merely for sepa-rate acts of sin, but sorrow that he the person has separated himself from the Father's love. He witnesses the turning, re-begun or continued, of his whole person back to the Fatt~er.1° In this sense we speak of the personal dimensioni ~f the sacrament of penance as metanoia or conversion:l"It is not the unconditional absolution, but the 'sacramentali-zation' of the human acts which constitutes, wi~h the pardon certified by the words of the priest, the [ ;acra-s Charles Davis, "Penance," an unpublished lecture deliv red at The Divine Word Centre; London, Ontario, on October 12,11966. ~ Pierre Remy, S.M., "Theolog~ of the Sacrament of P~nance" in M.-B. Carra de Vaux Saint:Cyr et al., The Sacrament of ~enance (Glen Rock: Paulist Press, 1966), p. 69. / ~°Roderick Hindery, O.S.B., "Penance, the Sacrament 6f Con-version," Homiletic and Pastoral Review, v. 65 (1964), p. 205. ÷ ÷ ÷ Ctmtessions oI Religious Women VOLUME 26, 1967 985 ¯ ment of Penance." ix Thus the sacrament of penance is not limited to the confession-absolution encounter with the representative of the Church, but begins with the repentance of the sinful person. Indeed, this very move-ment of conversion, usually prior to the confession-ab-. solution encounter in our present rite, is one of the first fruits of penance: When a person has reached an achieved repentance in the sense of having reached .the moment of charity and the return to God in justifying charit); before confession, yet his con-version still needs to be rendered stable through the comple-tion of its ecclesial expression and in continuing the process of conversion is thus con-solidated, completed, in thus being fully expressed ecclesially. The whole process is sacramental and the sacrament continues to be effective because it continues to em-body and thus consolidates and intensifies the conversion.= ÷ ÷ ÷ Sister M. Denis, $.0.$ REVIEW FOR RELIGIOUS 986 2. Interpersonal Dimension Helpful in alleviating much of the routine that fre-quently accompanies the reception of penance is a deep understanding, enlightened by faith, of the sacrament as an encounter with Christ. This encounter is the very essence of the interpersonal dimension of penance. As stated in the previous section, the personal aspect of penance is essentially a conversion. This conversion is a recognition of, a turning toward Christ. In our sin-fulness we meet Christ, but we refuse to recognize Him. In our repentance we turn toward Christ in the mystery of His death and resurrection. Our actions must ex-press, must symbolize effectually the application of His death-resurrection in our lives. By this metanoia we die to our sin and rise to a new life in Him. The very act of repentance, the beginning of the sacramental process, is an encounter with the risen Christ, who is the source of the sinner's conversion. As a commemora-tive sign, penance actualizes those historically unrepeat-able actions of Christ. In this sense the sacrament brings about the same process of transformation undergone by Christ in His death-resurrection,la The encounter with the death-resurrection of Christ by one's own death to sin finds its fullest expression in the Church. Not only is the human community of the Church the embodiment of Christ in the world today, but the Church, through the sacraments makes Christ's redemptive action present in a particular time and place. Because penance is an action of Christ who embodies forgiveness through the Church's liturgical action and = Dom Claude Jean-Nesmy, Conscience and ConIession (Chicago: Franciscan Herald, 1965), p. 41. = Davis, "Penance." ~ Davis, "Penance." an action of the penitent who expresses sorrow arid re-pentance, it is an intense interpersonal encounter ~f per-son with Person. Charles Davis expresses this sacramen-tal encounter as "a meeting point where mutual personal union comes to fruition in an embrace and is~ thus intensified. Christ is present to us and we to Hiha." In the confession-absolution encounter--be it "com-munal or individual--Christ is present to us through the words and actions of His Church; we are present to~ Him through our words and actions acknowledging our sin-fu~ condition. Too often the interpersonal dimension of penance on the purely human level is either overlooked or Imini-mized. In auricular confession this encounter of Christ and the penitent is externally symbolized by thle hu-man encounter of the confessor and the penitent ~vhich . should be as meaningful as conditions and personah-ties permit. They should be present to one another as persons, not as automatons: "The sinner has ~o be brought into contact with God through his relatlqnshap with his confessor, as one man to another." 15 IJnfor-tunately, the present rite and traditional practices £re-quently militate against this mutual personal presence on the human level. 3. Ecclesial Dimension In considering the personal dimension of penance we have discussed the nature of the sinner's conversion; in examining the interpersonal dimension of penance we have attempted to describe how the sacrament is an en-counter not only with Christ's representative but with Christ Himself. This personal repentance, this personal conversion must be within the context of the Christian community. The sacramental meeting with Christ like-wise, takes place in and through the Church. No~ only as the sacrament of penance a gaft to each andivadual sinner, but it is also a gift to the Church as a ~,hole. Women religious belong to the People of God especially through their respective ~ommunities'bythe evangehcal~ " counsels which "join their followers to the Church and her mystery in a special way." 10 Therefore, the com-munal dimension of penance should have a special meaning for sisters whose mode of life is a visibl~ sign of the community life of the Church. | The current sacramental rite and practices dd not, 1~ Charles Davis; "The Sacraments Linked with Grace," a lecture delivered at The Divine Word Centre; London, Ontario, (Jctober 6, 1966. ~Adrienne von Speyr, Conlession, the Encounter with C ist in Penance(Montreal: Palm Publishers, 1964), p. 209. :e Dogmatic Constitution on the Church, paragraph 44. 4. 4. Conlessions oy Religious Women VOLUME 26, 1967 987 4. 4. 4. $i~ter M. Denis~ $.0.S. REVIEW FOR RELIGIOUS 988 as yet, adequately emphasize the presence of the ecdesial community. Nevertheless, the sacramental actions of re-pentance and the avowal of one's condition of sinful-ness signify the reconciliation and intensification of the penitent's union with the community, the People of God, the Body of Christ. Sound theology has always stressed the ecclesial character of penance: The res or thing, states Saint Thomas, which this sacrament, like the Eucharist, signifies, is ultimately the unity of the Church which sin disrupts, thereby affecting indirectly every member's life and strength in Christ.1. More recently, Schillebeeckx writes: The ecclesial effect of the Sacrament of Penance is recon-ciliation with the Church as the Sacrament of our reconciliation with God in Christ. The Church is the earthly manifestation of God's redeeming mercy, and confession is visible contact with the Church precisely under this aspect. It establishes us in the ecclesial status of penitents who, by the performance of the penance required by the Church and through the mercy of her absolution, become reconciled with God Himself.as From the first part of this study it was evident that many sisters and confessors had little or no realiza-tion of the ecclesial value of penance. The importance of this dimension is a theme which will be repeatedly stressed throughout the second part of this study. The spirituality of religious is shifting from a strongly in-dividualistic piety to a more balanced understanding of their solidarity with their brothers and sisters in Christ. With this deeper understanding of their social involvement, sin and consequent repentance will be re-alized more efficaciously in its relation to the hindrance or promotion of the reign of Christ in His Church upon earth. In the early Church the ecclesial character of pen-ance was so strongly emphasized that private confes-sion similar to the form in use today was not common until the seventh century. Although penance at this time was received only once in a person's life, the char-acteristic features of this early rite bring into sharp focus the communal and ecclesial nature of the sacra-ment. During this time the state of the sinful person corresponded directly to his exterior situation in the Christian community. After a private confession of sins to the bishop and a public avowal of one's interior state the penitent was cut off from participation in the Eu-charistic celebrations and the prayers of the commun-ity. When he attended the Liturgy of the Word, he re- 1~ Hindery, "Penance, the Sacrament of Conversion," p. 207. aSE. Schillebeeckx, O.P., Christ the Sacrament o] the Encounter with God (New York: Sheed and Ward, 1963), p. 174. mained in sackcloth and ashes at the back of the Church: "In response the entire community prayed for him, join-ing its penance to his. To state it another way, the prayers and penance of the guilty ones were assumed into those of the community." 19 Just before Easter, if the bishop deemed the sinner to be wholly converted to God, he was dramatically ad-mitted to complete reconciliation with the Church. Ab-solution was public and the penitent was led to his place within the faithful where he was once more ad-mitted to communion with Christ and with his brothers. Then, as now, it is "through a corporate action, a rite of the Christian community, that .the Christian's repentance is sealedl consecrated and brought to its con-clusion." 20 In the sense that penance is an action of the Church it is thus a corporate action, not merely the private ac-tion of an individual. Everytime this corporate action is performed the pilgrim Church comes closer to God, and the members within the Church are more united to each other and thereby to God in Christ. In a paper given at a convention of religious canon lawyers of the East-ern United States, Father Cornelius Van der Poel, C.SS.P. strongly recommended that steps be taken to "increase the awareness of the social dimension of the sacrament in which as a community all come closer to God, and each individual becomes more closely attached to the community, since all forgive all for the sake of Christ whose holiness they express." 21 4. Cultal Dimension Often there is a tendency to regard the sacraments only as a means to salvation and to fail to appreciate their value as symbolic acts of worship. Particularly helpful to sisters who make frequent devotional confes-sions is an understanding of the sacrament of penance as an act of worship. Herein lies its cultal dimension. In both the administration and the reception of pen-ance, cultal values are easily neglected because of the emphasis on the individual penitent. Implicit in the confession of one's sinful state is a confession of, a wit-ness to the mercy, justice, and holiness of God. Thus the p~nitent's attitude is directed toward God and does not become wholly immersed in self: "As every sin is anti- 19M.-B. Carra de Vaux Saint-Cyr, O.P., "The Sacrament of Penance: An Historical Outline" in Carra de Vaux Saint-Cyr et al, The Sacrament of Penance, p. 20. ~ Paul Anciaux, The Sacrament of Penance (New York: Sheed and Ward, 1962), p. 9. = Cornelius Van der Poel, C.Ss.P., "The Confessions of Religious," Jurist, v. 26 (1966), p. 226. ÷ ÷ Contessions ot Religious Women VOLUME 26, 1967 989 cultal at its root, a failure of worship, because it makes not God but self the center, so conversion iscultal, an act of worship." ~2 Like the repentant Peter, the sinner's confession is "more than a mere act of self-accusation: it is a confes-sion of love." 23 "Lord, you know everything; you know I love you." ~4 In spite of the pain and difficulty some-times associated with the sacrament of penance, the sister-penitent would do well to reflect upon her con-fessions and see them in their true perspective--within the context of the official cult or worship offered to God by the Church. PRACTICAL SUGGESTIONS The theoretical justification of the following sugges-tions for maki~ng the reception of penance more mean-ingful to women religious is based on the theological dimensions of penance just discussed,, and the practical-ity of these suggestions is hopefully derived from the pre-cise areas posed as problems by confessors and sisters (see Table 1). Some of these suggestions can be effected immediately in most ~ituations; others call for modifi-cations which can only be made by those on the admin-istrative or legislative levels. The primary concern of all should be directed toward expressing the full signifi-cance of the sacramental encounter. To this end, recommendations will be made concern-ing the freedom of the individual; sacramental train-ing; the examination of conscience; the whole area of the confessional dialogue including the relationship be-tween the confessor and penitent, the telling of sins, the role of the confessor and spiritual direction; the en-vironment of the confession; and the sacramental rite. + 4- + Sister M. D&enOls.S~. REVIEW FOR RELIGIOUS 99O 1. Freedom At the basis of most sisters' problems concerning penance is an almost uniform lack of physical fxeedom regarding frequency,-time, place, and the choice of con-fessor. Immediate steps should be taken to reform pres-ent legislation, that is, canon law and religious rules, and the equally 'binding local customs surrounding weekly confessions for religious in order to insure fxeedom and liberty of conscience. The present canons on the confessions of women re-ligious and their confessors were framed in a specific historical milieu and necessarily reflected the circum- = Hindery, "Penance, the Sacrament of Conversion," pp. 207-8. m B. Hiiring, C.Ss.R., ,4 Sacramental spirituality (New York: Sheed and Ward, 1965), p. ~tJn 21:17. TABLE I Diffr~ulties Encountered by GonJessors and Sisters in the Sacrament of Penance Cited by 66 Confessors Di~culty Routine . Time problems . Lack of freedom . Insufficient training . Examination of conscience. Impersonal relationship . Confessor not understanding. Environment . Rite . Number of Con-fessors 33 12 36 16 30 5 8 35 20 Cited by 133 Sisters Difficulty Routine . Time problems . Lack of freedom . Insufficient training. Difficulty in confess-ing . Impersonal relation-ship . Confessor not under-standing . Parish priest for con-fessor . Lack of suitable di-rection . Environment . ,. Rite . Number of Sisters 53 0, 36 36 51 10" 56 93 38 "23 sisters have their parish priest as confessor stances of the time. Most women religious, to all in-tents and purposes, were cloistered. Even the active orders, the majority of which originated since the eight-eenth century, were relatively sheltered. Since the sis-ters did not normally leave the convent easily, the weekly visit of the confessor became an established institution. Ironically, laws which were made to insure freedom of conscience at one time in history, became tyrannical and inhibiting in another era. The interpretation of canon 595, section 3: "Superiors should see to it that all religious.approach the sacrament of penance at least once a week" has been a moot question. What-ever the true interpretation may be, the fact is that .too often, in too many convents, and to the detriment of too many persons, the canon has been literally interpreted and sisters were forced to approach the sacrament weekly, In January, 1966, the Committee on Religious Affairs of the religious canon lawyers of the Eastern United States unanimously agreed that these sections of the Code of Canon Law should be thoroughly re-vised, an Without waiting for canonical reformation, future chapters of religious women should examine their re- Van der Poel, "The Confessions of Religious," p. 214. 4- 4- 4- Conlessions ot P~ligio~ Women VOLUME 26, 1967 991 Sister M. Denis, $.0~. REVIEW FOR RELIGIOUS spective rules and delete all legislation binding sisters to the reception of the sacrament at specified intervals. Many sisters are disturbed by such passages in their rules which they consider to be binding. What is in the area of personal conscience cannot be legislated for an entire community. In localities where literal interpretation of canon law does not prevail, and the religious rule does not pre-scribe weekly confession, the sisters should not be obliged by custom to receive the sacrament of penance weekly. To the superior, the Decree on the Appropriate Renewal of the Religious Life enjoins: ".he must make a special point of leaving them appropriately free with respect to the sacrament of penance and direction of conscience." 26 The ~requency of reception should be governed by each sister's needs and desires~both of which are fostered by an intelligent appreciation of the sacrament of penance. As was suggested by many on the questionnaires, the sisters, where possible, should be free to receive the sac-rament of penance wherever they wish and to whom-ever they wish. This would involve a radical departure from the present custom of confessors appointed to come weekly to the convent. Sisters today have great .freedom of movement. To say that they are not able to go out of the convent for confession whenever needed is unrealis-tic. Several cloistered religious expressed a desire for this same freedom. It is deplorable that in existing sit-uations, women religious do not have the same freedom regarding the reception of the sacrament of penance as do lay people. On paper, for example, Quum de Sacra-mentalibus, 1913, sisters are ensured the liberty to con-less outside the convent whenever they wish; but until the whole convent structure of weekly confession is mod-ified, this freedom remains in the realm of theory and is not effective in fact, as most sisters will attest. Instead of the confessor coming weekly to each con-vent for confessions, he could come at regular intervals to be determined at the local level, for a communal penance service. More will be said later concerning a communal rite, but we would here recommend that in ¯ such a communal penance service, private confession be not of obligation for the reception of the sacrament. Such an arrangement would greatly relieve both the overburdened confessors and confessers. Regular ar-rangements for freedom of access to penance could be made locally for sick and infirm sisters. ~Decree on the Appropriate Renewal oI the Religious LiIe, paragraph 14. 2. Sacramental Training In spite of the flood of recent literature on penance, the questionnaires revealed that very few sisters have had any mature training to deepen their knowledge and appreciation of this sacrament they receive so often. Much of the routine reception encountered can be di-rectly attributed to personal ignorance--and invincible ignorance at that. Many sisters expressed a wish to have a better theological understanding of penance, particu-larly as an encounter with Christ and as an ecclesial act. ' Authorities cannot presume sucl~ training or expect that sisters somehow r~ceive the help needed through reading, retreats, or sheer spiritual osmosis. Such a pro-gram must be consciously planned and applied accord-ing to local constitutions and the needs of the sisters. It should be theological in scope and practical in applica-tion. Just as it is hardly realistic to presume that the preparation for one's first confession is sufficient for a lifetime, so also is it unreasonable to believe that a thorough grounding in the novitiate is adequate for one's whole religious life. Indeed, there are novitiates which do not even include in their formation programs a study of penance and its place in the life of a religious. All life is a growth; and a life in and for Christ is no ex-ception. Beyond the novitiate and juniorate, provision should be made for continuing education in this sacrament which plays so important a role in the life of a religious. In addition, to personal reading, the sisters in each house, as a community, could study recent books and articles on the subject. Superiors might provide tapes by prominent theologians; local confessors or compe-tent priests might give dialogue conferences on the sub-ject. Discussions where the sisters of a given house could share their insights and solve their common problems would be another valuable means for deepening one's knowledge and appreciation of the sacrament. The following outline suggests topics to be included in a program of study for religious women on the sacra-ment of penance. Every topic in this or similar pro-grams should bear directly on the individual sister's reception of penance that she may receive this sacra-ment with. greater meaning and hence derive much spiritual benefit. The appended references, which are by no means exhaustive, were selected primarily as basic sources because of their practicality, timeliness, and simplicity of approach. Conlesslons o! Religious Women VOLUME 26, 1967 993 ÷ + ÷ Sister M. DS.eOn.iSs., REVIEW FOR RELIGIOUS 99,t Program of Study I. Sacramental Theology A. Nature of the Sacraments in General B. Nature of the Sacrament of Penance I. Personal Dimension--as a Conversion 2. Interpersonal Dimension--as an Encounter with Christ 3. Ecclesial Dimension--as a Reconciliation with the Christian Community 4. Cultal Dimension--~'as an Act of Worship C. History of the Sacrament of Penance D.Pertinent Legislation 1. Vatican II Documents 2. Canon Law 3. Religious Rule II. Nature of Religious Life III. Nature of Sin IV. Examination of Conscience V. The Actual Confession of Sins VI. Relationship with the Confessor VII. Spiritual Direction and the Sacrament of Penance Basic References on Penance I. M.-B. Carra de Vaux Saint-Cyr et al., The Sacrament of Penance. Glen Rock: Paulist Press, 1966. Paperback. An excellent compendium of modern theological thought on penance. The following four chapters, containing a good balance of theory and practice, are especially ,helpful: "The Sacrament of Penance: An Historical Outline '--A summary of the changes that have taken place in understanding this sacrament from the early Church to Vatican II. "Theology of the Sacrament of Penance',--Particularly clear and penetrating theological study in which the various dimensions, especially the ecclesial dimension, of penance are investigated. "Con-fession and Spiritual Direction in the Oriental Church"--A study of how the Eastern Church has been more faithful than the Western Church in maintaining a perspective of the sacrament that is closer to that of the early Church. "Toward a New Examination of Conscience"--A modern effort to renew the examination of conscience in a wider vision of a few funda-mental convictions on which the true destiny of man is con-structed before God. 2. Adrienne yon Speyr. Confession: The Encounter with Christ in Penance. Montreal: Palm Publishers, 1964. A non-technical treatment, based on trinitarian theology and the mission of Christ, of the entire sacramental process. Von Speyr thoroughly penetrates the inner meaning of penance and successfully integrates confessibn into the Christian's everyday encounter with Christ. Especially enlightening are the chapters on the confessions of religious, the confessions of contemplatives, the confession in active orders, the practice of confession, and the office of confessor (which includes spiritual direction). 3. Bernard Htiring, C.Ss.R. A Sacramental Spirituality. New York: Sheed and Ward, 1965. A treatise on sacramental theology, simply s~ated, which leads to a prayerful understanding of the sacraments. The section on me grace of confession, pp. 95-106, is one of the most helpful treatises on the cultal dimension of penance. The section on the Church as a "sacrament" of willingness to do penance, pp. 109-118, places the sacramental action in its ecclesial context. 4. E. Schillebeeckx, O. P. Christ the Sacrament of the En-counter with God. New York: Sheed and Ward, 1963. Difficult reading, but basic sacramental theology. Par-ticularly helpful in understanding penance as an encounter with Christ. 5. Roderick Hindery, O.S.B. "Penance, the Sacrament of Con-version," Homiletic and Pastoral Review, v. 65, (1964), pp. 203-8. An outstanding popular treatment of the four theological dimensions of penance with practical suggestions for imme-diate and long range implementation. 6. Roderick Hindery, O.S.B. "Confession and Legalism," Sisters Today, v. 38 (Jan., 1967), pp. 157-61; and "The Sacrament of Penance and Cheap Grace" in Sisters Today, v. 38 (Feb. 1967), pp. 188-93. Both articles are directed toward sisters who make frequent devotional confessions. An attempt to dispel former legalistic attitudes by replacing them with a positive theol6gical under-standing of sin, conversion, and penance. 7. Dale Olen, O.F.M.Cap. ',Devotional Confession," REviEw for R~.Lxc~ous, v. 25 (1966), pp. 1030-41. A successful effort to raise routine and mechanical confes-sions back to their proper place as truly decisive moments in the Christian experience. 8. L. J. Lebret and T. Suavet "Examination of Conscience for Adults," Crosscurrents, v. 7 (1957), pp. 289-93. A unique examination of conscience which indicates many deviations and omissions which are not usually mentioned but which tend to diminish the freedom of the individual in his relations to God and man. 9. William Barclay. The Plain Man Looks at the Beatitudes. London: Fontana Books, 1963. Paperback. An examination of the meaning of the beatitudes for modern man in the light of the Old and New Testaments and biblical language. 10. R. Howe. The Miracle of Dialogue. New York: Seabury, 1965. Paperback. Contains penetrating insights for the sacrament of penance if read with the confessional dialogue and the relationship of the confessor and penitent in mind. 11. PSre Gardeil, O.P. The Holy Spirit in the Christian Li[e. London: Blackfriars, 1953. Thomistically oriented, prayerful treatise on the gifts of the Holy Spirit with a chapter on each corresponding beatitude. 12. Dom Claude Jean-Nesmy. Conscience and Confession. Chi-cago: Franciscan Herald, 1965. Especially intended for those who cannot undertake a systematic study of modern historical and theological works on penance. Emphasis is on the concepts of God, others, and future, rather than sin, me, and the past. Pages 113-26 contain an examination of conscience by referring to the New Testa-merit-- not a "list" in the usual sense. 3. Examination of Conscience The whole area of sisters' examination of conscience was viewed with sharp criticism by priest-confessors and with great dissatisfaction by sister-penitents. Unfortu- 4" 4" 4" onfessions ot Religious Woraen VOLUME 26, 1967 995 ÷ 4, ÷ Sister M. Denis, .~: S.O.S. REVIEW FOR REFIGIOUS nately, the examination of conscience tends to dwell on minutiae, on petty violations of the rule and cus-toms; for many it is negative and legalistic, a stereo-typed catalogue of failings, entirely too introspective, pertaining to self and not to social obligations, center-ing on actions rather than on the root causes (the in-ner dynamism which B. H~i{ing terms "acts" 27) or at-titudes of which actions are only the external signs. These criticisms may be reduced to the fact that the sisters' examination does not truly and authentically re-flect her personal condition before God. Rather, atten-tion is deflected to certain external factors--to one's rule, the teaching of the novice mistress, or most often to one of the many current "lists" which purport to be aids. The sister should examine her conscience accord-ing to her lights not her lists. Whatever is patently sin-ful or deliberately.opposed to the commandments of God, the rule, or the vows will be readily apparent without undue scrutiny. The examination, therefore, should be an aid to a healthy self-knowledge and center on one's trends and attitudes. For any real progress, sis-ters have to alter this mentality which is concerned with delineating every little point laid down by some-one else. The human person cannot be put into neat and sharp categories. Keligious, although they live in com-munity, are no exception. One wonders if religious would have such difficulty with the examination of conscience if it were not for the auricular confession that follows. The longer a woman is in religious life, the more intense this problem becomes. Perhaps the answer lies in the following com-ment of Father Louis Monden, S.J.: As the inner life grows stronger, the same phenbm~non may occur for the confession of sins as happens in prayer: it be-comes increasingly poor in ideas and in words.= Certainly the strain would be greatly mitigated by com-munal penance in which th~ sister presents her sinful person for absolution without having to be concerned over suitable verbalization. In the Oriental Church the sinner "does not consider the offence against God or the objective violation of the law in the act of his sin. His own iniquity is the center of his sorrowful meditation and draws forth his tears; he grieves for having distorted the image of God in his heart." 29 However, the fact re- ~Bernard H~iring, C.Ss.R., The Law o[ Christ, v. 1, (Cork: Mercier Press, 1960), p. 89. = Louis Monden, S.J., Sin, Liberty, and Law (New York: Sheed and Ward, 1965), p. 51. ¯ ~* Philippe de Regis, S.J., "Confession and Spiritual Direction in the Oriental Church" in Carra de Vaux Saint-Cyr et al, The Sacrament of Penance, p, 84. mains that auricular confession is still customary in the western Church. Because of the uniqueness of each human per.son, an examination of conscience cannot be taught; its method must be fostered. The principles which follow might serve as a guide by which a sister can develop her own method of self-examination without resorting (o "lists" or confessional aids. At certain times detailed examina-tion lists may be beneficial and should be used. Two such examinationss° are very useful in helping to erad-icate a legalistic mentality concentrating on external detail. These authors have composed penetrating ques-tions which attempt to plumb the depths of the moral personality. A sister would do well to study these lists; then attempt to incorporate this spirit and new direc-tion in her own personal examination. However, slavish adherence to a certain manner of examination is too restrictive and does not leave room for consideration beyond the categories on the printed page. Furthermore, if used, the sister should seek to understand the rea-sons behind certain failings. Many make the mistake of using these lists for the verbalization of confessional matter. Principles Ior a Personal Examination of Conscience: First, the examination ol conscience is based on the New Testament morality of love. At the center of New Testament morality is the person of Jesus Christ. His moral precept which was the fulfillment not the repetition of the Mosaic Law can be summed up in the word "love." And this love was exemplified in His human life: "Jesus went about doing good."al Quite radically, Christ spelled out the moral blueprint for a life of love in the sermon on the mount where He enun-ciated the beatitudes (Mr 5:3-11). Indeed, the remain-der of the sermon on the mount might be consid-ered a further elucidation of these initial principles. Through prayerful meditation each sister could discover the implications of the beatitudes in her ,life; in them are contained the core of Christian commitment,a2 The first beatitude of poverty of spirit could be approached as follows: ~o L. J. Lebret and T. Suavet, "Examination of Conscience for Adults," Crosscurrents, v. 7 (1957), pp. 289-93. P. Liege, O.P., "Toward a New Examination of Consciehce" in Carra de Vaux Saint-Cyr et al, The Sacrament of Penance. 81 Acts 10:38. aUTwo very helpful references on the beatitudes are: William Barclay, The.Plain Man Loolts at the Beatitudes (London: Fontana Books, 1963); P~re Gardeil, O.P., The Holy Spirit in the Christian Li]e (London: Blackfriars, 1953). + 4- 4- Con]essions o~ Religious Women VOLUME 26, 1967 99~ 4- S~t~r M. S.O.S. REVIEW FOR RELIGIOUS 998. Some New Testament Relerences Mr. 6:24 Luke 10:38-42 Mr. 6: 25-34 Luke 12: 33--4 I Th 4:11-2 Jn6:27 Col. 3:23 Related Themes (to be applied in one's own situation) The balance and tension between detachment and involvement. Complete trust and faith in God. Openness to God and His Word encountered in the Eucharist, the Scriptures, and in our fellow-man. Recognition and .appreciation of the goodness in created goods. (Over-possessiveness is basically disrespect for the goodness placed there by God.) Acceptance of what we are and have. Utter dependence on God alone, not on self, law, ritual, or institution. Complete abandonment. Poverty according to our religious profession. Personal responsibility for communal witness of poverty. Another fruitful source for an examination based on the law of love is St. Paul's First Episde to the Corinthians, Chap-ter 13, 1-7. Dora Claude Jean-Nesmy has prepared a positive program, meditative in form, for an examination of conscience based on key texts of the New Testament.TM Second, the examination of conscience reflects the per-son's basic options. Moral considerations have been en-riched by religious psychology with the concept of "op-tion"--" A choice, not with respect to a spedfic object, but with respect to the totality of existence, its mean-ing and direction." a4 At some point in his life a per-son acquires a basic orientation which influences either consciously or unconsciously all particularchoices. Lov-. ing God is a conscious choice of God, so much so that all other choices are influenced by this one--the fund-amental option. This permanent underlying tendency of the will is not necessarily expressly formulated; rather it is implicitly embodied in some particular choice. Once made, the fundamental option gradually deepens and pervades a person's whole moral life. Therefore, one's attitudes should be examined with reference to this basic set of the wilh To what extent has my choice of God been effectual in daily actions? Or the converse: To what extent have my daily actions reflected my funda-mental choice of God above all else? In this way, a religious can examine without undue introspection, the basic trends of his life. In addition to the fundamental Christian option, a sister, by her decision so.lemnly to vow total commit-ment to Christ, makes a further option which we shall term the religious option. By this option the religious ~ Jean-Nesmy, Conscience and ConIession, pp. 113-26. ~ Monden, Sin, Liberty and Law, p. sets her will in a particular direction--as a religious and as a 'member of a specific community. Here the basic orientation is influenced by the vows and the spirit of the religious institute. Here, too, the religious option penetrated the whole being of the person. In other con-texts the religious option is often spoken of as iden-tification with one's community. When a sister examines herself with respect tb this religious option, she is con-cerned with how she has effectually lived this fundamen-tal choice. Observing the vows and the rule are here considered not as legalistic ends in themselves but al-ways in reference to this free and deliberate choice. Finally, the sister's examination of conscience should be based upon what we shall call personal option. Here we are speaking of those intense moments of grace, those charisms by which a person approaches God as an 'T' to a "Thou." For Saint Teresa of Lisieux it was the Little Way. Real progess in sanctity is dependent upon faithfulness to the particular way Christ has called each one. The sister's response to this intensely personal call constitutes her personal option. Her examination of con-science then focuses on the extent of her fidelity to this life pattern. The cultal dimension of penance will thus have more meaning for the sister if she realizes that penance is an act by which these three options are re-newed and subsequently deepened. Third, the examination of conscience goes beyond the personal dimension to the social dimension. Sin and guilt can never be considered in isolation, for no man is an island. Therefore, in examining her conscience the sister must be aware of her solidarity with the hu-man community, the Christian community, and her own religious community. She cannot be concerned merely with her own failure but must bear her part of the im-personal and communal guilt of these three levels of so-ciety. One who criticizes the social group is usually not cognizant of the fact that she is really criticizing her-self. Self-criticism is not a bad thing, provided it does not remain sterile words. If a sister is dissatisfied with certain actions or inaction of her community, then she should examine the cause of her dissatisfaction. If the cause is within herself, then it likely can be traced to a weakening of one's own freely chosen option. If such cause truly rests in the social group, then she herself is, in part, responsible to the extent that she is a mem-ber of that group. In this connection Adrienne yon Speyr writes of a certain tension between one's own sin-fulness and the sinfulness of the group which also fails short of Christ's demands: "We confess as members of the Church, the community, and we have to take the ÷ ÷ 4. Contessions ot Religious Women VOLUME 26, 1967 999 ÷, 4" Sister M~ Den~s, $.0.S. REVIEW FOR RELIGIOUS I000 community along with us and include it in the ac-tion." s5 We do not wish to give the impression that an ex-tremely thorough examination of conscience is necessary before each confession. By following one or more of the above principles itis hoped that the sister will be able to construct for .herself an examination of conscience that is realistic, reflects the inner dynamism of her own life', and is open to growth in the Spirit. 4'. The Confessional Encounter Much of the frustration experienced by sisters in the confessional would be eliminated when they are given the ~ opportunity to confess whenever, wherever, and to whomever they wish. In spite of the difficulties posed by the present rite and environmental conditions of private confessions (which will be discussed later), .certain sug-gestions can be made in order to make this encounter a. more meaningful one. Since private confession ob-viously involves two people, the confessor plays an im-portant role in helping or hindering this sacramental encounter. If he regards the hearing of sisters' confes-sions as another task imposed on him, one cannot be sur-prised to find a corresponding attitude among the sis-ters. (a) The Relationship between Con[essor and Penitent. "As priest and penitent become aware that they are en-gaged not in an impersonal inquisition, administration, or treatment, but that together and personally they cele-brate the convei:sion of the sinner and the mercies of God, they will seek to express themselves like human persons." ~6 Detrimental to the interpersonal relation-ship necessary between confessor and penitent is a mech-anistic approach in which the confessor is seen as an absolution dispenser and the penitent as some disem-bodied voice in the dark. Each speak their part, in turn, according to a rigid formula and the ritual is over. Rather, a climate of love should pervade the confes-sional atmosphere with both parties manifesting mutual concern and mutual consideration. What Reuel Howe says :at;out dialogue has great significance for the con-fessional encounter:¯ Each must try to speak honestly out of his own conviction, discipline his subjective feelings, seek patiently to keep aware of the other as another person, and try to keep open to the meaning of everything that happens in the relationshipY ~Von Speyr, Con]ession, the Encounter with Christ in Penance, p. 157. ~ Hindery, "Penance, the Sacrament of Conversion," p. 205. ~ R. Howe, The Miracle oI Dialogue (New York: Seabury, 1965), After the penitent has revealed himself, the confessor, through his words of advice, admits the penitent to share in his insights and his life of prayer. Truly the Psalmist's words apply: "Deep is calling to deep." as In this most sacred of relationships dialogue becomes both communi-cation and communion in the Spirit: As each person speaks and responds honestly to the other, each moves toward the other and includes him. This kind of meeting between man and man cannot occur without an im-plicit meeting between man and God. To really see another is to see the Other, and to really love another is to love the Other.~ (b) Confession of Sins. Because of the natural reti-cence in revealing one's inner state, penitents often depersonalize their confession by resorting to conven-tional phraseology. Formalism rather than authenticity prevails. Quite often the penitent's words and inner feel-angs are only remotely similar. Although one should re-late one's sins and/or failings in a straightforward man-ner, indicating the nature of the act and the reasons which prompted it, the neat formula taught in grade school: "L__.about._.____times." is more often a hin-drance than a help in the confessions of mature women religious. In order to promote real dialogue the peni-tent's manner and tone should be conversational rather than recitative. More important than a detailed list of sins as to number and kind is a revelation of the status of one's heart by endeavoring to reveal the roots and in-terrelations of sins. The confessions of the religious should reveal the inner dynamism which guides her life --the dynamism which springs from her basic options. And since the religious is a member of a certain com-munity, her confession should reflect this fact: "The con-fession of a religious must bring out her failure., as a member of a particular order, whose basic character must come to the fore." 40 However, .there is and can be no panacea for the con-fessional act which should be regarded "not as a de-vice for obtaining juridical forgiveness, but as a peni-tential work which makes a truly humble, authentic, personal sacramental expiation of great value." 41 Truly penitential works are always painful and difficult. (c) The Role of the Confessor. Romano Guardini once referred to love of God and love of neighbor as a "live current completing a circuit from God to people, per- ~s Ps 41-2:7. ~ Howe, The Miracle o! Dialogue, pp. 105-6. ,OVon Speyr, Confession, the Encounter with Christ in Penance, p. 128. ,1 Davis, "Penance." ÷ ÷ ÷ Contessions ot Religious ~Vomen VOLUME 26, 1967' 1001 Si~Wr M. Denis, $.0~. REVIEW FOR RELIGIOUS 1002 son to person, and back to God." 4~ In the sacramental encounter the confessor completes the circuit between God and neighbor. Because the sacrament is a sign the human element in penance cannot be slighted. Unfortunately, the words "involvement" and "open-ness" have tended to become cliches in modern thought and language. But the reality to which these words point is vital to the sacramental encounter. By his words, ges-tures, and attitudes the confessor must become person-ally involved in the sacramental action. Through him the Spirit speaks. In him the sister-penitent experiences a meeting with the forgiving Christ. As one confessor wrote: I think sisters are looking for more than a kind, well-in-formed, understanding confessor. They are looking for a kind, well-informed, understanding confessor filled with the Spirit of God. If there is a problem because some priests are stupid, there is even a greater problem because we are not saints, men 6f prayer, men who really believe in the power of the Spirit working through us and through the power of the Sacrament. The confessor should listen with complete openness, in-terest, and acceptance, striving to glimpse the unique in-dividuality of the other person. In keeping with modern sacramental theology the confessor should be more aware of his role as mediator and witness to the conversion of the penitent and less conscious of his role as judge. To concentrate only on the validity of the sacrament is to lose sight of the riches of the sacrament. In what very practical ways does the confessor help in making the sacrament of penance more meaningful for the sister? 1. By reciting the required prayers, formulae from the heart and not just from the lips. 2. By not rushing the sacramental encounter. 3. By actively listening to her account and/or problems. 4. By manifesting a sincere interest not only in what she says but also in what she is. 5. By a non-judgmental acceptance of her as a unique person whose approach to God is likewise unique, as a woman whose psyche is distinctly feminine, and as a religious whose sincere desire is to grow in Christ. 6. By offering words of enlightenment as well as words of encouragement. 7. By presenting an opportunity for her to open up but without being too inquisitive. 8. By helping her to delve into the motivation for her Quoted in Thomas Radloff, S.J., "Interpersonal Relationships," REvmw FOR RELmIOUS, V. 21 (1962), p. 547. sins and faults, not being satisfied with a mere cata-loging of sins. 9. By enabling her to see the workings of the Spirit in her life. 10. By endeavoring to embody not only the personal and interpersonal dimensions of penance but also the ecclesial and cuhal dimensions. 11. By creating the atmosphere for ~uitful dialogue in the confessional. 12. By striving to remove all vestiges of formalism. 13. By relating to the penitent as a person to a person. A word of caution is in order here. As indicated previ-ously in this study, the problems and their respective solutions surrounding the confessions of women relig-ious are interrelated and interdependent. It is apparent that the confessor cannot exercise his role properly un-less certain other structures and attitudes discussed in this study are modified. (d) Spiritual Direction. In speaking o[ spiritual direc-tion in the confessional, we are referring to the exhorta-tion or counsel offered by the confessor following the penitent's manifestation of conscience. The distinction between the sacrament of penance and spiritual direc-tion, even in the narrow sense described above, must always be maintained. The role of the confessor qua confessor is to set free from sin; the role of the confessor as director is to foster growth in Christ. Although the primary purpose of penance is the forgiveness of sins with absolution being the central act of the confessor, nevertheless, words of counsel traditionally have been an important and expected adjunct to the sacrament. In the age of assembly-line confessions, of necessity, con-vent confessors tend to minimize or neglect this area of pastoral guidance, but the need for spiritual guidance remains. The confessional is usually not the place for detailed and protracted spiritual direction, although the need may be discovered in the confessional. When speaking words of counsel to the penitent, the confessor must be conscious of his instrumentality. The manner in which he speaks is uniquely his, marked by his own personality, and is a self-revelation of his own life of prayer; but the content of his message comes from the Holy Spirit: His words, while uttered in the Spirit, must also convey his own personal involvement, his knowledge, his designs. He must manifest the fact that he acts along with the Spirit, and not speak in a languid, indifferent manner . The priest is there present at a process which makes a sinner into a saint, and his words must serve to accompany this transformation, in fact to lead the sinner to it; consequently, they must be so tender and + + + Conyessions o~ Religious Women VOLUME 26, 1967 1003 yet so telling, so penetrating, that the change is effected simultaneously with their utterance.'~ In proffering counsel to the sister-penitent the confes-sor should avoid two extremes: first, basing his exhorta-tion only on the weekly liturgy, becoming impersonal and contributing to routine reception; and second, re-ferring only to the matter just confessed, becoming sub-jective and unduly isolating the penitent's situation. Rather, he should seek to combine these two avenues by first commenting on the penitent's confession objec-tively, pointing out aspects and motives unnoticed by the penitent, always with a view to enabling the sister to draw practical conclusions herself; then, by relatir~g the penitent's situation to the broader spectrum of the Church, showing its relevancy to a point of doctrine or the current liturgy. The sister-penitent then sees her-self in the proper perspective of an individual before God and as a member of the Christian community. Even though spiritual direction in the usual sense of the terms is advisable for most sisters, the plain fact re-mains that suitable directors are few and far between. The confessor should be aware that, for many, the con-fessional exhortation, however brief, is the only source of personal advice. Therefore, his words should be chosen with care, knowing that the sister-penitent has come to intensify her union with Christ by the sacra-mental deed and its accompanying intimate personal as-sistance. ÷ ÷ Sister M. Denis, S.O.S. REVIEW ~oR REI.IGIOt~S 1004 5. Environment On the subject of the confessional environment, one confessor wrote: "It's difficult to experience the life-giving power of the sacrament in a vertical casket." Practically half of the priests and sisters who cited the environment as a problem wished improvements in the traditional confessional; the other half desired an open confrontation in a counseling-type room. Any improvements or changes in present confessional structures should reflect the theology of the sacrament, respect the penitent's right to anonymity, insure com-plete privacy, and provide for ordinary human com-fort- materially and psychologically. Women today, especially sisters, are very sensitive to their position in the Church. They should have the same right as men to confess wherever they wish and not be re-stricted to places approved for the confessions of women. Such rules do not apply to personal spiritual direction, oftentimes more intimate than the confessional encoun- ~Von Speyr, Confession, the Encounter with Christ in Penance, pp. 209-10. ter. Sometimes the sister would like to receive the sacra-ment of penance during a period of spiritual counsel-ling, but present legislation prevents this outside the approved confessional. When an individual sister desires to go to confession, she should be given the freedom to confess elsewhere, as for example, in a parlor. An ideal environment for the convent confessional would be a separate counseling room--bright, cheery, and airy--with a less formal atmosphere where one could go with openness and joy. Provision could be made for those who desire anonymity by having the tradi-tional confessional screen on one side of the room. On the other side, comfortable chairs could be provided for those who wish to see the priest directly (see diagram below). Thus both priest and penitent could converse in a normal tone without fear of being overheard. The merely psychological effect of space and light would strengthen the sacramental significance of renewal, of resurrection. Proposed Confessional-Room (Not drawn to scale) Left Side: Arrangement for an open confrontation with desk and chairs. Right Side: Arrangement for anonymous confession: (1) Screen (2) Confessor (3) Penitent. Since the ideal is usually far from the real, present convent confessionals should be examined carefully by the sisters concerned. The solutions to these problems are contained in the very recognition and acknowledg-ment of the problem, as indicated in Part I of this study. Where there is darkness, let there be light; where there are .poor acoustics, let there be soundproofing; where there is a curtain on the grill, let it be optional. The ingenuity of the sisters who use the confessional, not necessarily the architect who designed it, will pro-duce the most practical suggestions. Most sisters will answer any request for suggested improvements like the Sister who wrote: "Just give me a paper and pencil and a ruler, and I'll show you." 6. Rite Since most changes in the rite of the sacrament are beyond the scope of either the priest-confessor or the ÷ ÷ ÷ Contessions ot Religious Women VOLUME 26, 1967 1005 ÷ ÷ Sister M. $.0.S. REVIEW FOR RELIGIOUS 1006 sister-penitent, we shall discuss the present private rit-ual, a communal ritual permitted by current legisla-tion, and finally, proposals for a communal ritual not yet permitted by Church legislation. The guidelines have been established by Vatican II: "The rite and for-mulas for the Sacrament of Penance are to be revised so that they give more luminous expression to both the nature and effect of the sacrament." 44 (a) Private Celebration of Penance. In October, 1966, the Bishops of Canada in a statement on the Liturgy of Penance wrote: "Individual or private celebration of the sacrament of Penance still retains all of its value: through personal contact and through the attitude of the priest, the penitent can truly experience the mercy of God." 45 Although the present rite leaves much to be desired in its signification of the various dimensions of penance, nevertheless, the penitent and confessor can seek to embody the significance of penance in mean-ingful words and actions. A slavish recitation of the "Bless me, Father . " formula only begets routine and is a hindrance to dialogue with the confessor. The peni-tent should simply ask the confessor for his blessing that she may have the grace to express her sinful condi-tion before God and His Church. The priest should wait until this request is made before giving his blessing with sincerity of expression. Then the penitent states the interval of time since" her last confession and any necessary information regarding her state in life before beginning the revelation of her state before God. Father Hindery suggests that the penitent endeavor to express the ecclesial and cultal aspect of the sacrament by be-ginning one's confession of sins with the words: "I con-fess to Almighty God and to the whole Church through you, Father, that I am a sinner and that God's mercy in renewing my. conversion is worthy of great praise." 40 If the penitent keeps in mind the value of her act as a personal conversion to God, and the intensification of her union with the community, she will have less diffi-culty in expressing herself. The confessor then offers a suitable exhortation bearing on the penitent's confes-sion, emphasizing the importance of this act as an en-counter with Christ. Instead of the usual three Hail Marys, some confessors are asking their penitents to do an act of kindness toward someone less fortunate. The penance, a means of reparation, should bear some apparent relation to the sins confessed. In some areas " Constitution on the Sacred Liturgy, paragraph 72. ~"The Liturgy of Penance," a mimeographed statement from the Canadian Hierarchy, Ottawa, October, 1966. ~ Hindery, "Penance, the Sacrament of Conversion," p. 207. the confessor asked the penitent to suggest a suitable penance for herself. (b) Present Communal Celebration. Earlier in this pa-per we recommended that communal penance be cele-brated at regular intervals. Under present legislation where both confession and absolution must be private and individual, communal celebration would be more meaningful from the ecclesial-and cultal viewpoint but would not relieve the overburdened confessor. For greater effectiveness these communal celebrations should be brief, consisting of a few opening words by the con-fessor, a carefully selected reading from Scripture, a brief homily bearing on the Scripture and the sacrament of penance, the singing of an appropriate Psalm, the redta-tion of the Confiteor (which is an admirable communal acknowledgment of one's sinfulness), a kiss of peace and mutual reconciliation, and individual confession and ab-solution. The kiss of peace and a suitable dosing hymn may be delayed until after the individual confessions are heard, particularly in a small group. (c) Proposed Communal Celebration. It is one of the main theses of this study that the liturgy of the sacra-ment needs to be completely revised so that it will an-swer real needs and become a vital sign: "The sacra-ments are immutable in their substance, for it was Christ who fixed once for all the central core. But the outer shell can vary according to the needs of time and place." 47 To this end we propose that sisters have ac-cess to a communal celebration of penance in which the individual ~onfession of sins be optional and be not necessary for the reception of the sacrament. Those who wish to confess privately should have the opportu-nity to do so at this or another time. For this celebra-tion, which could be more elaborate because of few or no private confessions, the celebrant would prepare a very timely homily from which the sisters could derive spiritual help. A public examination of conscience, directed by the confessor, with time for private exami-nation might be also included. Absolution would be communal. The solemn rite of the sacrament of penance, al-though archaic and omitted from recent editions of the Roman Pontifical, was rich in expressing the unity between God, the Church, and each Christian. A com-pletely communal celebration would witness to the sol-idarity of the Christian community. By her very pres-ence the sister proclaims her sinful condition before God, before the Church, and before her community. Together. with her community she becomes recondled to ,7 Carra de Vaux Saint-Cyr, The Sacrament o] Penance, p. 4. ÷ ÷ ÷ Conyessions ot Religious Women VOLUME 26, 1967 1007 God and to her sisters whom she. may have offended. As a corporate body they worship God in celebrating the sacrament of penance by praising His m~rcy. In the National Catholic Reporter Father Hindery lists six advantages of communal penance which stresses: 1. Less emphasis on our own sorrow and a greater re-alization of the forgiving action of Christ. 2. Greater expression of sorrow by an awareness of one's solidarity in sin and in the sorrow of others. 3. An intensification of penance as a reconciliation with God. 4. An accent on the full liturgical or worshiping dimen-sion of penance. 5. A restoration of Christian tradition which was prac-tically universal until the year 589 A.D. 6. An alleviation of the problem of rote and haste which breeds formalism.4s One can only hope that liturgical advances will has-ten the day when communal celebration of penance is possible in the manner outlined above. Theologically, there is very little problem with a communal absolution and the dispensation of individual confession (where grave sin has not occurred). To worship God publicly with our fellow Christians as a sinner and precisely in this character of a sinner is one of the most authentic acts we can perform. It is not sufficient to know and to realize the various theological dimensions of the sacra-ment of penance; one must be able to experience them effectually in a truly meaningful communal celebration. Slsger M. Denis, S.O~. REVIEW FOR RELIGIOUS 1008 CONCLUSION In the introduction to his book, Conscience and Con- ]ession, Dom Claude Jean-Nesmy included a comment which applies equally well to. the impetus of this en-tire study on the confessions of women religious: "One cannot just choose to ignore the very frequent, precise and distressing complaints about the difficulty of con-fessing and about the deplorable conditions in which this sacrament is sometimes administered." 40 In order to ascertain the extent and seriousness of these complaints as objectively as possible a survey-questionnaire was sent to a crosscountry sampling of priest-confessors and sis-ter- penitents. That there were problems~serious prob-lems-- was established beyond doubt. The common de-nominator of these problems seemed to be a deadening routine. Both confessors and sisters indicated that lack ~s Roderick Hinder),, O.S.B., "Communal Penance in the Renewal of the Sacrament--Towards Fullness of Sign," National Catholic Reporter, v. 2 (October 19, 1966), p. 6. ~0 Jean-Nesmy, Conscience and Con]ession, p. ix. of freedom, time problems, insufficient training, unsuit-able examination of conscience, difficulty in confessing, an impersonal relationship, the confessor's lack of un-derstanding, spiritual direction, the environment, and rite were all contributory factors to this all-pervasive routine. The obvious interrelation of these problems calls for solutions which are likewise interrelated. In turn, inter-related solutions demand cooperation of all persons con-cerned from the sister-penitent to the priest-confessor to the bishop responsible for the pastoral care of his people. If the fundamental problem in the devotional con-fessions of religious is routine, then the basic solution is to counteract routine by bringing about a more mean-ingful celebration and reception of this sacrament. But a mere change in rite and externals is not sufficient. There must be a change in attitude. For the individual sister, this calls for a sound theo-logical knowledge of the nature and effects of penance. Her sacramental training must continue beyond grade school preparation for first confession and should be cen-tered on her state as a religious. In her examination of conscience and the subsequent confession of sins she will endeavor to reflect the inner dynamism of her life, not merely taking refuge in a stereotyped, deper-sonalized multiplicity of unrelated minutiae. The confessor's attitude toward administering the sac-rament of penance in general and toward each sis-ter- penitent in particular has a great effect on the meaningfulness of the sacramental encounter. Indeed, his role is so important, that should all other circum-stances be unfavorable, his openness, understanding, and helpfulness will result in much benefit for the sis-ter- penitent. His brief exhortatory remarks will be per-sonal enough to apply directly to the confession just heard, yet universal enough to lift the penitent out of herself into the wider perspective of the liturgy. Both participants should be aware of one another as unique persons striving for the fullness of the Christian life. From a healthy interpersonal relationship on the human level, both confessor and penitent will realize a personal encounter with the forgiving Christ. The sacra-ment, though of divine institution, is a human sign. Three factors, the rite, the environment and freedom of access, at the present time beyond the immediate con-trol of either the individual confessor or the individual penitent, contribute greatly to a more significant cele-bration of penance. The present environment should be a more effective symbol of life than of death. In ad-dition to a redesigned confessional room, which would + + + Ctmless~ns of Religious Women VOLUME 26, 1967 1009 allow for either anonymous confession Or an open con-frontation, the sister or any woman should not be lim-ited to "approved places." As the Constitution on the Sacred Liturgy (paragraph 72) noted, the present rite needs to embody visibly and experientially the theolog-ical dimensions of penance. The present crisis can be traced to certain deficiencies, which have been perpetrated for centuries, in .the ad-ministration and reception of penance. In turn, these deficiencies on the practical level can be traced to cer-tain limitations in theological thought stemming from the seventh century when the notion of the sinner's rec-onciliation with the ecclesia was de-emphasized by an overstress on his personal reconciliation to God. However, the first step in any solution to the many problems surrounding the confessions of women reli-gious is a rescinding of compulsion--either by law or by custom--to confess at stated intervals, in a stated place, to an appointed person. When sisters are given the re-sponsibility concerning their own sacramental needs, much of the routine and dissatisfaction will disappear both for the frustrated penitent and overburdened con-lessor. It was the ardent hope of the authors of this study that the su~estions and recommendations contained therein will not remain sterile but will be openly discussed by those concerned and followed by concrete action. Vati-can II is not over; it has just begun. The urgency ex-hibited by the conciliar documents is not limited to the hierarchy but is directed toward the People of God--- collectively and individually. Effective reform must be preceded by objective recognition, honest acknowledg-ment and open discussion of the problem. Then posi-tive suggestions will be fruitful: It we labor to re-establish the proper perspectives., then Penance, far from seeming a tiresome task which must be post~, poned to the last possible moment, will reveal itself as one of t~he most ei~cacious and most constant means by which we can be restored to a purifying and life-giving contact with the Church, with Christ, and with God.~° ~ Jean-Nesmy, Conscience and Conlession, p. xvii. $t~ter M. Denis, $.0~. REVIEW FOR RELIGIOUS lOlO ELSIE GIBSON Protestant Women in Religion Catholic sisters and Protestant women minist.ers ten sense an underlying kinship when they become ac-quainted on college campuses or in dialogue groups,. Both have vowed .themselves to the service of God through Christ and the Church. True, the promises are different but the central intent is the same. Is there any similarity between our sense of vocation and that which moves nuns and priests to the religious life? How do our churches receive and direct our aspirations? What is our daily work? To find answers I sent a questionnaire to apprbxi-mately 300 ordained women most of whom belong to Churches engaged in the Consultation on Church Un-ion. There were no check lists, no multiple choice que-ries. My purpose was not to gather statistics but rather to gain a knowledge of persons, to discover what their experience has been and is, to learn what they are thinking today. One hundred fifty-eight responded to the questions. In addition, ten letters were received ex-plaining why the recipients were unable or unwilling to respond. Replies came from thirty-two states and. two from Canada. Differences do not run along denomina-tional lines but are within denominations. Generaliza-tions based on such an approach are, of course, impos-sible; nevertheless,'tentative impressions are made, and it is these which I shall try to convey in this article. The. first question was: (a) Why did you go into the ministry? (b) Why did you choose to be ordained? Please answer a, b, or both. Almost everyone answered both inquiries. I have grouped the replies loosely without trying to force their meaning into a preconceived mold. They over.lap and in a number of instances could have been placed in more than one category. ÷ ÷ ÷ Elsie (Mrs. Royal J.) Gibson lives at 197 Oxford Street; Hartford, Connecti-cut 06105. VOLUME 26, 1967 lOll 4" 4" "+ Elsie Gibson REVIEW FOR RELIGIOUS 1012 1. Many went into the ministry because the Church was their life. They had never considered a vocation apart from the Church. "My earliest remembrance was in the direction of the ministry," says one. "My father was a circuit-rider then, and my mother helped him, teaching and preaching herself. My favorite game was playing deaconess (a Methodist order). Church work was as natural as breathing." Another reflects, "As I see it now, my call to the ministry was implicit in my coming to know God when I was eleven. At any rate, through my.high school years, I haunted the church so much that when I came home from some event I was greeted, 'Well, did you lock the church tonight?' It was a beauti-ful building to haunt, and the people I met there were excellent folks for a teen-ager to idealize." A third says that she was influenced by parents who were active church people: "Mother was Superintendent of the Pri-mary Department for 25 years and I worked with her when I was a teen-ager. Grandfather was a Presbyterian minister and missionary among Indians. I wanted to go, into foreign missionary service but was not accepted health-wise." "1 played minister rather than dolls, nurse or teacher," says another who never thought seriously of any occupation save the ministry. 2. A larger number trace their motivation to a "call." This word covers a variety of meanings and not every woman explained her use of it. One terse reply said merely, "God's call.'" The majority, however, wrote a paragraph or more. "Originally I went to seminary with the intention of becoming a director of religious education. During the two years required in the School of Religious Education, the call to the parish ministry gradually began to germinate. I had several deeply re-ligious experiences during this~ time which had more to do, I think, with the [ellowship with other students than with the actual courses I was taking. I fought hard against any idea of going into the parish ministry, know-ing that there would be a great deal of opposition from my family and having my own particular antipathy toward women ministers! Nevertheless, by the time 1 received the M.A. in Christian Education, I had de-termined to stay on an additional two years to earn a B.D. I still had in mind the possibility of the teaching nfinistry, and how I actually wound up as a parish min, ister I really do not know. It just happenedl As each opportunity has presented itself to me, I have taken this as an indication of the ways in which God would have me serve, and have always found such service to be very satisfying to me." Another offers this interpretation: "I went into the ministry because I felt a definite call from God. I would like to explain that I am a member of the Friends Church, and we do not ordain ministers. Our belief is that only God ordains: it is a work of the Divine and man cannot ordain. Thus, according to our Friends Faith and Practice which is similar to the statements of doctrinal beliefs and organizational practices of other denominations, a minister of the Gospel is 'recorded.' Actually the process of recording of a minister in the Friends Church is equivalent to that of ordination in other denominations." An interesting underscoring of her point is found on page 147 of Faith and Practice, sent to me by another Friends' pastor: "And, since the Friends' concept of the recording process is the Meet-ing's recognition of one's Christian character and grace in the ministry, it appears quite outside the Quaker spirit and temper for any one to 'ask' to be recorded a minister! Such a request would seem to be fairly clear evidence to a Monthly Meeting on Ministry and Coun-sel that the time had not yet arrived for action." So, even in a Society as free as the Friends, it is the Church that decides. A Disciples of Christ minister writes: "I think I can say that, although I'm convinced I was called of God, it was through a series of circumstances over a number of years that led me to the final decision to enter the min-istry. I'm sure that if I had been a man, friends in the church would have suggested it much sooner." This explanation is given by a woman in the United Church of Christ: "I did not intend to become ordained when I sought my B.D. but the urging of the minister under whom I worked and the Dean (of the Seminary) made me think of it and I finally got to the point when I had to say 'Yes' rather hoping ! would not be ac-cepted by the association as I was not going into the pastoral ministry. But they--and my advisers--seemed to think I should find a rich pastoral ministry on the college campus and I must say I have. Chaplains are usually men and both men and women at times need a woman for consultation, confession, reassurance." Others said, "An experience of personal revelation too dramatic to relate in a questionnaire," and "a strange compulsion which I never quite understood" but which "as I look back on it now, I believe was the way that God 'called' me." An element of resistance to God's call runs through a number of the responses I received. Choices which in-volve risk are easy for no one. Women heading toward the ministry may face family disapproval or resistance on the part of the church and society with corresponding economic pressures. Years must be given to education with little assurance of the rewards that usually fol- 4" + ,4- Protestant Women in Religion VOLUME 26, 1967 1013 Elsie Gibson REVIEW FOR RELIGIOUS 1014 low such effort. So it is not. surprising that crucial de-cisions were postponed. One woman, moved by a ~ollege course in New Tes-tament to devote herself to the Church, did volunteer so-cial work and served as pastor's assistant. She then took nurses' training and spent a year in Public Health nurs-ing which "confirmed me in the conviction that the basic and most urgent need of all sorts and conditions of men is spiritual, and made me want to spend my life in seeking to minister to that need through the church." She is now a pastor. After serving ten years as a professional worker in both YWCA anal Girl Scouts, another relates that she "felt a real need to combine my professional skill in Camping with nay concern for Christian Education. It was recommended to me by both local and national" leadership of my denomination that I should seek, there-fore, the BD degree instead of the MRE." One who was working on her doctorate in mathe-matics turned instead to the ministry with this account: "There were two elements in this choice: the feeling of the need of people for what the Gospel could offer and a definite sense of 'call.' Without this sense of call, I'm not sure that I could have persevered. This has been a basic continuing element and accompanied by just as certain a sense of being guided. Both are hard to de-scribe. They do not make for any constant self-assured certainty on the conscious level but rather for a deep sense of urgency and commitment." 3. The third group makes no mention of a divine call but possibly the same summons has come through the voices of the world's need: "Desiring to go into the ministry but knowing my inadequacy to be a pioneer I delayed taking this step until I was almost fifty years, old. I delayed even after I graduated from Seminary. Then I was asked to preach in an isolated situation where i was needed. The experience of preaching con-firmed my belief that I ought to become a minister. Ordination naturally followed this." Another "felt drawn to full time Christian vocation and after a summer in the mountains of Virginia I saw a need for women ministers. The parish never had a trained minister because it could not support a man and family. I also observed the work of an Episcopal deaconess in the area and she did the practical work of a clergyman save for the sacraments." A pastor in Arkansas was "impelled by an overwhelm-ing desire to win souls for Christ and to minister to the needy--the sick and unfortunate. After some very ac-tive years I found it inconvenient to send for a man, minister to administer the Sacraments, to baptize and marry my parishoners. I have ministered in some more or less isolated areas and sometimes had to wait far be-yond reasonable time to get the help I needed," This woman, retired now after fifty-six years in the ministry received a certificate of honor from her denomination. "I have worked in the backwoods areas where I have assisted in making caskets for the dead and have been by the side of the doctors when the babies arrived," she recalls. At the age of seventy-eight she is preaching in churches that would otherwise be without services and making hospital calls where people confront major sur-gery. A number in this group were pressed into service dur-ing the war years by denominational officials who knew their gifts and potentiality. There are no typical replies, for every situation was different. 4. The vocations of man and woman sometimes merge when a couple meet in seminary and decide to marry. If the responses I have received are at all characteristic, this does not mean the disappearance of the woman's vocation though it may be so interpreted because she is not always listed in an independent position after the marriage. A United Church of Christ woman says: "My husband and I were ordained together in the first parish we served after leaving Seminary. I have never intended to b~ an ordained minister. But at that time it seemed to us that we wanted our ministry to be a partnership in service. We felt we could serve most effectively together if we were both ordained. I believe it has proved to be so." This woman has not been "employed" since her marriage. Their four children are either engaged in or preparing for full-time Christian service. A unique reply comes from a Baptist minister's wife who had had experience as assistant pastor in one church and as youth director in another: "I entered the pastor-ate because my husband was going to travel in his new position (denominational fund raising) and we had three small children whom I could not take around the coun-try, moving every couple of months." She was asked to remain in the church to which she was giving interim service and has been there thirteen years. The three chil-dren were in school at the time the decision had to be made. Their little son told his teacher: "My father is a preacher of funds; my mother is a preacher of the Gos-pel." 5. Those whom I shall include in this group have gone into the ministry through suffering--physical, in-tellectual, or spiritual. Two, giving specialized minis-tries, are victims of cerebral palsy. Others have been through agnosticism, loss of faith, or questionings so in-sistent they entered seminary to try to find answers a~ad ÷ '÷ "÷ Protestant Women in Religion VOLUME 26, 1967 1015 ÷ ÷ Elsie Gibson REVIEW FOR RELIGIOUS 1016 ended with a vocation. Significant work is being done by widow~. One, now in her eighties, was widowed with five children at the age of thirty. Although she was a chnrch member, she found no consolation in her re-ligion; but she was slowly led, thr6ugh a combination of wise pastoral guidance and despair of her ability to go on, to such confrontation with Christ that she became a person of vital faith. In gratitude she offered her serv-ices, almost on impulse, to a home missionary of her church. She was appalled when opportunity became con-crete but has been outstanding in her devotion to New England rural churches. She took them into the work of the world long before The Secular City appeared and has been the recipient of four honorary degrees. "An early test came when she was called in the night by a parishoner whose wife had been murdered. Her minis-try in this circumstance had to be given simultaneously to the father of the man who, after committing the mur-der, took his own life. Another widow with four grown children is giving full time as a trained chaplain in two large city hos-pitals. Still another is teaching chaplain and minister in a home for unwed mothers. Other 'widows, whose hus-bands were ministers, have finished the necessary train-ing and are pastors of churches. II ~e have seen some of the factors that influence Prot-estant women to devote their lives to the Church. Since religious orders in Protestantism are small and limited to a very 'few denominations, they do not present an alternative to ordination to the woman who desires a full ministry. But how do churches receive a woman's Wish for ordination that she may serve more freely? The (then) Congregational Church met this question in an acute form in 18't7 when Antoinette Brown faced the authorities of Oberlin Theological Seminary ~ith her desire to become a candidate for the ministry. They' were horrified. Armed with unflagging courage and such biblical texts as Joel 2:28 (". I will pour out my spirit on all flesh; your sons and your daughters shall proph-esy," reaffirmed by Peter at Pentecost), she persevered and was ordained in 1853. The free churches have long recognized the ministry of women although the propor-tion of women to men remains small. When the Evangelical and Reformed Church entered into conversations with the Congregational Christian Churches, prior to the formation of the United Church of Christ, it had no ordained women. A woman of E. and R. background writes: "I felt drawn to the ministry as powerfully as an object is drawn by a magnet. I wanted to be ordained and enter into the full-time .min-istry, but. I believed our church would not ordain women., because there were none ordained . One of my professors whom I deeply admired and respected opposed ordination for women." She married a minister and served as fully as possible for ten years following her graduation from Seminary because "I was interested in serving the Lord and not in promoting ordination for women." When she learned that the absence of or-dained women in her denomination was due to the fact that none had applied rather than to the Church's re-fusal to ordain them, she made application, was ac-cepted without difficulty, and serves as associate pastor with her husband. Another woman, the first to be or-dained in a different denomination, says: ."My purpose in seeking ordination was to enable me to serve in and through the church better.'. It was only a means rather than an end." The Methodist Church, always strongly committed to the effort to recognize gifts bestowed by the Holy Spirit, faced problems with its women in the early twentieth century. They had been seeking an outlet for what the Spirit seemed to be saying within them. Due to its polity, the Methodist Church faced a more complicated problem than the free churches had confronted. But in 1919 women were granted local preachers' licenses and in 1924 provision was made for their ordination. They could not be admitted to an annual conference, how-ever, so they were not assured of placement in a local church. In 1919 the American Association of Women Ministers was formed under the leadership of Miss M. Madeline Southard and Mrs. Ella L. Kroft, both Metho-dists. An article by Miss Southard which appeared in a 1923 issue of The Woman's Pulpit says: "The original purpose .of our Association was to bring women who preach into fellowship with each other . Another pur-pose that developed as we planned and prayed was to secure equal opportunity for women in the ecclesiasti-cal world . The third purpose as stated in our con-stitution is to encourage young women whom God has called to preach." This group, including women ofo six-teen denominations with "others applying," refused to impose rigid doctrinal or educational tests for mem-bership although a large proportion of its women were college graduates, some with master's and doctor's de-grees. They also refused to make distinctions based on race. Men have been welcomed as associate members and are free to attend any meetings. The Association is small today, including only a frac-tion of ordained clergywomen. There are a number of reasons for this. Women of the nineteenth and early 4. 4. 4. Protestant Women in Religion VOLUME 26, 1967 1017 Elsie Gibson REVIEW FOR RELIGIOUS 1018 twentieth centurihs were crusaders~for suffrage, tem-perance, abolition of slavery, and ecclesiastical status. The mo~lern woman does not want to enlist in the war of'the sexes; she wants cooperation with men in church and society. W. A. Visser 't Hooft, former general secre-tary of the World Council of Churches, has put it well: "The reason for the emancipation of women in the Church is not the barren fight for the r~ghtg of women, but the fruitful discovery of their spiritual gifts, of their full creative contribution." 1 The old image lingers in the Association but is changing under the influence of women, young and old, who see the new picture. Though probably not a member of the Association (I do not know), one woman expressed the new attitude of her sister ministers' thus: "I am a rather unorthodox member of the clan because I do not class myself as a woman minister, but as a minister. Woman minister seems as artificial to me as negro minister, tall minister, blonde minister, etc:" M~mbership in Methodist annual conferences was not opened to women until 1956 which means that they were not assured of placement until that time. To have this full participation, however, they must meet stiffer educational requirements. Some women are so well es-tablished and have been so successful in pastorates that they do not need to rise above the classification of "ap, proved supplies"; younger women will doubtless be go-ing on to become full members of annual conferences. The Presbyterian Church did not admit women to the preaching ministry at all until 1956. They were permitted to become ruling elders before that time: So ordained Presbyterian women are still having pioneer experience. One says that, in her first year as pastor of a church, "two situations were difficult: out of towners who Came to a local cemetery for interment preferred a man of another denomination to a Presbyterian woman pastor." Also, "a girl of my own congregation who was consulting about a wedding confessed she would not 'feel married' unless a man did itll We arranged with a Congregational minister. We both had a part in the service tho I would have preferred to be excused. The long-term results were good, however. The father later became a trustee of the church during my pastorate." She emphasizes the need for patience and t~ct during the period of transition and has had many gratifying ex-periences along with the difficulties which were un-avoidable. Another who, as an associate pastor was to share all 1 Quoted by Elsie Thomas Culver, Women in the Worl~t o[ Reli-gion (Garden City: Doubleday, 1967), p. 212. responsibilities with the senior minister, remarks: ". parishoners were somewhat nervous about a woman's preaching. I was, therefore, in the parish eleven months before preaching my first sermon. However, once I had preached there was no longer any opposit!on and even considerable enthusiasm about my preaching. There was salary discrimination against me as a woman. I regret to report that this continues in my present job." It is one thing for a denomination to permit the or-dination of women, but it is quite another thing for them to find assured acceptance in a local church. So-cial and psychological attitudes vary according to re-gion and according to the economic and educational background of the parish. A denominational official can recognize a woman's gifts and ability, and give her his full backing.He cannot, however, save her from pain-ful experiences growing out of the immaturity of those she goes to serve. It is for this reason that seminaries feel obliged to caution women against placing their hopes too high. One who teaches religion in a college says that the Pres-ident of her seminary told her she "would have more satisfying opportunities to preach (as a guest) if I be-came a college professor than if I went into the parish ministry." She found this true and others indicate the same advice and outcome. Those responding to the questionnaire, however, have been drawn to many types of vocation within the min-istry. Some are called to educational work and are easily guided into a teac.hing position. Others, wanting only to be useful, can adapt ~themselves to varied situations. But there are those who feel they must become pastors at any cost. "I was told in Seminary," one such a per-son says, "that because I was a woman, I could never expect to be called to a church of any size. I did not expect to, realized this, and have been content with churches under two hundred. Observation has shown that there are hundreds of men in the same sized churches and smaller. I cannot complain of the treat-ment I have received." Another says: "Since I had a real sense of mission I did not mind taking a small church and working at making it into a strong one. This has been my pleasure several times." No one admires self-pity and least of all in a servant of Christ, Many Christian men are trying to make it possible for women to accomplish the .work to which they believe God is calling them. A number of women voice their appreciation of this fact, one stating: "I have always accepted the fact that, being a woman, I ~vould not have a chance to serve in the 'desirable' parishes, but that has not bothered me, since I am + 4. 4. Protestant Women in Religion VOLUME 26, 1967 1019 ÷ ÷ ÷ Elsie Gibson REVIEW FOR RELIGIOUS 1020 somewhat missionary minded anyway. I have found that there are a small minority of men, in the ministry and in administrative positions, who have the same crusad-ing feeling about women's rights in the ministry that I have about civil rights, and I have been fortnnate in that one or two have usually been around to fight my battles for me." The mores of any society yield slowly; and while men are doing the fighting, women must exercise patience un-der scrutiny at all levels in the Church as their efforts are watched and examined and the fruit of their work evaluated. "I think it is by performance rather than pressure that women will come to be accepted as min-isters," one of them says, summing up the situation; and another observes: "Since my ordination I have found that generally speaking if one goes about one's work without fuss about 'difference' one is generally respected and usually accepted." III We turn now from the motivations and opportunities of these women to the work they are actually doing. First, a summary of the questionnaires. Eighty-0ne are serving local churches, 52 as pastors, 13 as associate or assistant pastors, one as nfinister to youth and 15 as ministers of education. Eight hold posts in Christian ed-ucation on the state or national level. Two hold execu-tive posts related to women's work. One serves as as-sociate minister of a conference. Eight teach: one is in a private school, serving also as chaplhin; four teach re-ligion at the college level; three teach in seminary (two other respondents having retired from seminary posi-tions). Two are full-time chaplains. Three are evange-lists. Five have gone back to school for further graduate work, one being in her last quarter of clinical pastoral training. Seven have a writing ministry, four of these having passed retirement age. Sixteen are wives whose work it is hard to classify because of its variety (married women also appear in earlier categories). Sixteen are re-tired, some being quite advanced in years but all re-maining as active as possible in interim and supply preaching, writing, and small group ministries. Seven are serving in institutions closely allied to the Church. Two might be said to have left the ministry but are still within the Church. The work of a Protestant pastor differs considerably from that of a priest. Baptism and Holy Communion are the only sacraments in most Protestant Churches and they require a rather small proportion of a minister's time. Weddings and funerals, not usually associated by Protestants with a sacramental ministry, do not take much time except in large churches with inadequate staffs. So the Protestant pastor is engaged in study and sermon preparation, conducting worship, pastoral call-ing, administrative work, and community service. He tries to visit the sick and to introduce the Church to newcomers of his own or perhaps no denomination in the locality, especially when such persons have appeared at a Church service or their need has been called to his attention by a parishoner who knows of their desire to see a minister. He may do counseling at the Church. He spends hours with lay persons who hold responsible positions--Sunday School teachers, deacons and deacon-esses, trustees, youth sponsors, and others. He works also with small groups meeting for Bible study and prayer, leadership education, and youth activities. This would comprise the week's schedule for a woman min-ister also. Reading between the lines of my responses, I dis-cover that eight women are supporting themselves by secular employment and doing as much of the above work as possible in the churches they serve. One clerks in a grocery; another is visiting lecturer in science at a university. Teaching, nursing, and social work are men-tioned. The majority of pastors, however, are giving full time to the Church. Protestant people prefer the ministry of a married man if they can support him, so most women minis-ters will be found in struggling churches or churches which find it hard to get married ministers for other reasons. One writes: "I believe that there is a place in Protestantism for a celibate ministry. There are parishes in which a single person can work where it would not be practical for a family to live. The parish I now sei've is one that has a very hard time keeping a minister; it is a depressed coal mining area where ministers' wives do not want to bring up their children, and I don't blame them--I would not bring up children here either; but since I am single I have been able to stay on a small salai'y and do a work that really needed to be done." In 1941, a Methodist bishop asked a young woman to go and see if she could revive a church which was dis-integrating. She found a building with every window broken and no heating plant. On the pulpit was a note: "There are no members and no money. Here's the key." A school official told her: "Go back where you came. Even by police statistics it is a frightful area." She called from door to door and faced an empty church for four Sundays. Then two women came, bringing their children, and she started a Sunday School. At the end of fourteen years she was able to give up secular employ, ment; the church could support her. Now, after 26 + 4. + Protestant Women in Religion VOLUME 26, 1967 1021 + + + Elsie Gibson REVIEW FOR RELIGIOUS 1022 years, she serves the same church with a membership of 1,094. It has sent out one missionary, four ministers, has another graduating from seminary and still others looking toward full-time Christian work. Her r~sponse on the questionnaire as to why she entered the ministry was: "The Methodist Church needed me." Doubtless any bishop would endorse that statement. This woman may have unusual gifts of administration. --they have had an excellent building programmbut many from whom I heard seem able to manage the af-fairs of a parish well. A Michigan woman writes: "I have to date served three parishes and we have built a new church building in each place. I would have been happy to have let the men do that, though." Others felt they were not equipped to handle such projects and pre-ferred to work on a multiple staff where they would not have administrative duties. When women are assistant pastors they usually carry heavy responsibility in Christian education, pastoral calling, or both. Twenty-five years ago, schools or de-partments of religious education were separate from the theological, divisions of seminaries though on the same campuses. The education courses were taken mainly by women. They demanded extensive study of educa-tional theory and practice as well as field work but a minimum of theology. The theological sections, in which nearly all the students were men, did little or nothing in the way of training for educational work. Tension resulted between the male minister and the female director of education, the pastor thinking the woman did not know what she was trying to impart and the director of education feeling that the pastor was a dismal failure when it came to imparting anything ex-cept to adults. Since the woman had had fewer years of graduate study and was in a subordinate position on the staff, as well as from the cultural angle, she felt frus-trated. This picture is changing. A widow who serves as a director of Christian educa-tion has expressed the matter clearly: "I was ordained because at the time I was in seminary it seemed to me that there was quite a gulf between people working in the Christian education field, which I had prepared to do, and the ministry of the church. In other words, all too often the clergy did not interest themselves in edu-cation, because they felt that it was the 'field of the edu-cator, and in fact, they did not bother to find out too much about it. The person in Christian education went about his duties and the minister about his and they were each in his separate world. This led to misunder-standing and at times situations where there was rivalry and outright antagonism. By completing the full three- year course for the B.D. degree and by being ordained, I wished to show my belief that ihe work of the church is one; that whatever I did I wanted to do with the wel-fare of the total church in mind; that I was prepared to understand the work of the ministry in its widest scope and to see my task in the broadest terms." Another woman explains her desire in seeking ordination: "Be-cause it is my conviction that one who works profes-sionally in the educational ministry of the church should have the same training and status as those who are min-isters of Word and Sacrament. The ministry is one; the preaching and teaching ministry cannot be separated." Women with this full preparation frequently become associate pastors rather than assistants and their views are treated with appreciation and respect in the area of their special competence. The church school is under their direction, also adult education projects and leader-ship training of various kinds. They-may have respon-sibility for morning wors.hip when children or youth are involved. The ministers of the church work as a team, associates having been interviewed by the senior pastor so that he carl determine whether additional staff have points of view which will make it possible for all to serve together happily. The women from whom I heard in such situations were glad to participate in a team minis-try. Others who share responsibility, particularly in pas-toral calling and counseling, felt a multiple staff should always include a woman. A number in such positions said there were problems a woman would not discuss with a male minister, and vice versa, so that the pres-ence of a woman on the staff gave members of the congregation a choice. One respondent mentioned that a minister of another denomination had sent a dis-turbed woman to her for counseling even though he "did not believe in women ministers." Several who have had experience in chaplaincy work feel that it is a mis-take for men to counsel emotionally disturbed women and girls and vice versa. Older women often find satisfaction in a special min-istry to senior citizens, shut-ins, those in nursing homes and hospitals. This frees the senior pastor from all ex-cepf. the most urgent calls. The woman assistant or as-sociate takes Holy Communion to the sick and others who cannot come to the church. She conducts worship in nursing homes and often preaches in the absence of the senior minister. Thirty-four ministers' wives responded to the ques-tionnaire; thirty-two respondents are married to men who have other vocations. Unless economic circum-stances demand it, they do not leave the home when 4. 4- + Protestant Women in Religion VOLUME 26, 1967 1023 ÷ ÷ ÷ E|sle Gibson REVIEW FOR RELIGIOUS 1024 their children are below school age; but this does not mean they have "left the ministry." A mother of four children whose husband is in business says that she con-tinued her work until their fourth child came: "I have found that a full-time parish is too much for me to manage while the children are young. I have every in-tention of returning to the parish ministry as soon as the children are all in school, and able to be a little less de-pendent on me." In the meantime she is able to supply pulpits and conduct Christian education workshops. Another minister's wife who is serving a church part time says: "I am devot.ing all the time I feel I can to my parish duties because my family takes precedence . Fortunately, the church I currently serve does not ask for more. But in any case, until the youngest child is in school, I could not do more. If I fail my children, I fail--period. However, with these limitations I am giv-ing supportive help to a small congregation of aging persons (mostly single .women) and there doesn't seem to be anyone else around who could bother with them at the moment." Other wives, while accepting interim and supply work, do not serve as pastors and do not expect to do so. They are absorbed.in the work their husbands are do-ing, giving him assistance in tasks for which they have special gifts. The parish he serves is actually receiving the service of two ministers "for the price of one." Such churches make no de,rnands upon a woman's time but gratefully receive whatever assistance she can give. This will vary with the age and number of her children. She may give practically full time as they grow older. Protestant churches are often unaware of the work done by ministers' wives above the local level and es-pecially in ecumenical circles. I recall a large board meeting where the que.stion was suddenly asked: "How many here are ministers' x4ives?" Nearly all the women were, and it was laughingly decided that some-thing must be done abont such a situation for "what if all our husbands were to move at once?" One min-ister's wife writes: "Our little boy is just a year old so I will not be working professionally for a while. However, I am very much involved in our Church Women United gronp, and feel that the witness i am making now is perhaps greater than the witness I was able to make as a professional Christian education person." In various ways a number observed that a Christian home at the heart of the parish is in itself a form of witness. A young minister's wife states: "I've found thai often women will talk their family and marital problems over with me first. Often they want to talk to both of us. When a woman needs to break down and have a good cry, she'll often come and cry with me." Another expresses an idea which I have pondered myself: Are women led into specialized ministries? Certainly many of us who are mar-ried are so engaged. We are doing work that in many in-stances requires ordination but that others have neither the time nor the financial support to do. A young woman, ordained and having to decide whether her ministry will be given as a single or married person, writes: "I think that women were made to stand along-side men in the family, church and society." She rejects stereotypes of women as do most of those responding to my questionnaire. It seems to me that the role of woman in the Church is an nnsolved problem. Their gifts and abilities are numerous, and they cannot be forced into one of half a dozen molds predetermined by society. T.hey must have sufficient freedom to become what God intended them to be. They need the help of the men of the Church, but not their domination, to find where they belong. One woman cannot generalize for another what the ideal wife and mother must be and do. There is as much variety within this "order" as within any other. I think that perhaps the greatest need of the Church in our generation is a deep interior listening to what the Holy Spirit seems to be saying, not only to our-selves but through others. The natural human tend-ency is to try to shape others either to our own vocation or to our mental image of the calling he thinks he has. There is a bewildering multiplication of vocations to-day when almost everyone is some kind of specialist. But we are reachiug out toward mt~tual understanding. Years ago, the founder o1~ the American Association of Women Ministers chided me for my interest in the Roman Catholic Church. She could not fathom it. Aged and infirm now, unable to fill out the questionnaire, she rose from bed and scribbled a brief note which in-cluded the words: "I have found very real fellowship with Catholic Sisters both here and once when I was ill and they took me in almost as one of them. 'Just like us' I overheard one of them say to another of me." Our feelings may be ambivalent at times as we consider the radical differences in our separate states; but faith in Christ leads us to affirm that we will yet be one Body---even in the eyes of the world. + 4. + Protestant Women in Religion VOLUME 26, 1967 1025 JOSEPH F. GALLEN, S.J. Directives on the ¯Postulancy, Noviceship, and Temporary Profession ÷ + ÷ Joseph F. Gal-len, s.J., writes from St. Joseph's Church; 321 Willings Alley; Philadelphia, Penn-sylvania 19106. REVIEW FOR RELIGIOUS 1026 In an address to the International Union of Supe-rioresses General, given in Rome on March 7, 1967, Archbishop Philippe, Secretary of the Sacred Congrega-tion of Religious, communicated the following new ori-entations or directives of the Sacred Congregation of Re-ligious on the postulancy, noviceship, and temporary profession in apostolic congregations of religious women. These directives had been p.reviously approved by the Prefect of the Sacred Congregation, Cardinal~ Antoniutti. The directives should obviously be studied by all institutes, also of men. These new orientations are di-rectives, suggestions, the thinking, the mind of the Sa-cred Congregation. They Were not imposed as obliga-tory. The norms of the motu proprio Ecclesiae sanctae (nn. 6-8) remain in full force. The general chapter therefore has the authority to change the constitutions experimentally provided the changes are not contrary to canon law and the purpose, nature, and character of the institute are preserved. Prudent experiments con-trary to canon law, if judged profitable, will be freely i~er-mitted by the Holy See, but canonical changes are effec-tive only if and when they are permitted by the Holy See. The general council has the same power of experimenta-tion in the periods between chapters according to condi-tions to be determined by the chapters. See Rv.wEw for RELXGmUS, 25 (1966), 957--65; 26 (1967), 5--18. The new orientations of the Sacred Congregation are listed below as directives. The remarks are my explanatory comments on the directives. DIRECTIVE I. PRE-POSTULANCY NOT RECOMMENDED. A pre-postulancy would be a period before the postulancy spent in one of the houses of full external activity, in which therefore the aspirant would be in contact with the actual life of the institute, would know the life she is to live when her formation is completed, and a more realistic judgment of her vocation could be made. The thinking of the Sacred Congregation of Religious is that this purpose should be included in the postulancy and not that there should be an added and special pre-postu- .lancy for all. Remarks. The directive of the Sacred Congregation stated above would not preclude the imposing or recom-mending of such a pre-postulancy to a particular aspi-rant or aspirants before admission. Some institutes of sis-ters are now demanding or tending to demand a year of work after high school, two years or the completion of college before entrance. All such requirements are based on what is stated to be the fact of experience, that is, that greater maturity than now had is at least advisable before entrance. Such experimental require-ments should be carefully thought out and, if put into effect, their results are to be accurately observed and studied. Maturity is an individual matter, and some high school graduates are sufficiently mature for entrance. A partial or complete college education is not a guaran-tee of maturity, Contact is to be maintained with the applicant during the period of any such delayed en-trance, e.g., by the vocation director. The psychological and personality testing of applicants should help the judgment on sufficient maturity. DIRECTIVE II. POSTULANCY. Necessity. In religious in-stitutes of women of.perpetual vows, there is to be a postulancy for all of at least six month~ but not longer than a year (c. 539, § 1). Prolongation. Whether the pre-scribed postulancy is six months or longer, as above, it may be prolonged but not more than six months (c. 539, § 2). Place. The postulancy may be made in the novitiate house or in another house of the institute where the discipline prescribed by the constitutions is faithfully observed (c. 540, § 1). Manner. The postulants are to make the postulancy as a distinct group under the spiritual guidance of a mistress (c. 540, § 1). Pur-pose. The postulancy is to remain, as now almost solely viewed, a period of spiritual and religious initiation for the noviceship, but it may also be considered and em-ployed as a time of probation and trial in the works of the institute. It may be made in one of the houses of full external activity. Consequently, the postulants would be in contact with the actual life of the institute, would know the life they are to live when their forma-tion is completed, and a more realistic judgment of their vocation could be made (c. 540, § 1). Authority ]or Directives VOLUME 26, 1967 1027 4" 4" 4" Joseph F. Gallen, .S.L REVIEW: FOR RELIGIOUS 1028 changes. The institutes themselves may make these changes because none of them is contrary to canon law and therefore does 'not demand the authorization of the Sacred Congregation of Religious. Remarhs. It is not a canon but the practice of the Holy See in approving constitutions that has excluded a postulancy longer than a year. Canon law did not and does not forbid either study or occupation in the ex-ternal works of the institute during postulancy. Canor~ 540, § 1 permits that the postulancy be made in houses of full external activity "where the discipline prescribed by the constitutions is faithfully observed." DIRECTIVE III. CLOTHING OR RECEPTION OF THE HABIT (BEGINNING OF THE NOVlCESHIP). Type of ceremony. The mind of the Sacred Congregation of Religious is that the clothing or reception of the habit should be reduced to a purely community ceremony, held in the chapel of the novices or of the religious house, without the pres-ence of the families or ecclesiastical authorities, and especially without solemnity. Reason. The reason is to accord the due and superior importance to religious pro-fession, which in many institutes of religious women was given less solemnity and appeared to have less impor-tance than reception. The Commission for the Imple-mentation of the Constitution on the Sacred Liturgy is preparing to formulate a ceremonial for religious pro-fession. Remarks. The Constitution on the Sacred Liturgy, n. 80, states: Moreover, a rite of religious profession aml renewal of vows shall be drawn up, in order to achieve greater unity, sobriety, and dignity. Apart from exceptions in particular law, this rite should be adopted by those who make their profession or

(J^JLMJAU!**-- MARCH, J899 oeTtneoo Qettysbmr erciury .CONTENTS. The Old Campus 1 Extracts from "Honor in Stu-dent Life" 4 A Page from Prof. Brede's Diary 6 Henry Louis Baugher 7 A Compiled Thanatopsis 10 Thy Speech Bewrayeth Thee 13 The Favorite Sport of Rome IS The Cultivation of the Dramatic. 18 Concerning the Inhabitants of Porto Rico 20 The Reconciliation of Orlando and Oliver 24 Editor's Desk 26 Kee Mar Reception 29 Success in Art 31 The Trip to Chambersburg 33 Athletics 35 jBURGreOLCEGE^LIiRARY GETTYSBURG, PA, r\Hiimmmmitimmmmsmm. FAVOR THOSE WHO FAVOR US. J. R. STINEk-> •*nd SON, Gents' Furnisher, CHAHBERSBURO STREET. C. B. Kitzmiller, Dealer In Hats, Caps, Boots and . A.—Shoes GETTYSBURG, PA. J. H. Myers, Fashionable Tailor, Clothier and Gents' Furnisher. The best place in town tohayeyourCloth-mg made to order. All workmanship and Trimmings guaranteed. No charge for re-pairs and pressing for one year. Dyeing and Repairing a specialty. Ready-made Clothing the largest stock in town. Up-to-date styles. Bicycle Suits and Breeches Headquarters. 11 Baltimore St., Gettysburg, Pa. S. B. ALCOTT, .Agent for. Browning, King 6c Co., Merchant Tailor, N. Y. Suits *12 up; Overcoats $12 up; Pants $4. r it and Workmanship Guaranteed. R. A. WONDERS, Corner Cigar Parlors. A full line of Cigars, Tobacco, Pipes, Etc. Scott s Corner, Opp. Eagle Hotel. GETTYSBURG, PA. EPH. H. MINNIGH, Manufacturer, Wholesale and Retail Dealer in Confectionery and Ice Cream. Oysters in Season. News Depot and Subscription Agency. Sole manufacturer of Dr. Tyler's Cough Drops. flain St., Gettysburg:, Pa. EDGAR 5. MARTIN, .Fine CIGARS AND SMOKERS' ARTICLES. Chambersburg St., Gettysburg. JOHN H. MINNIGH, Confectionery «*- lee Cream: Oysters Stewed and Fried. No. 17 BALTIMORE ST. .COLLEGE OP. Physicians and Surgeons BALTIMORE, flD. TIT The College of Physicians and Surgeons of Baltimore, Maryland, is a well equipped school. Four sessions are required for graduation. For full information send for the annual catalogue, or write to THOMAS OPIE, M. D., Dean. Cor. Calvert & Saratoga Sts. .THE. GETTYSBURG MERCURY Entered at the Postoffice at Gettysburg as second-class matter. VOL. VIII. GETTYSBURG, PA., MARCH, 1899. No. 1 Editor-in-Chief. J. FRANK HEILM AN, '00. Assistant Editors. LUTHER A. WEIGLE, '00. SAMUEL VAN ORMER, '01. Alumni Editor. REV. F. D. GARLAND. Business Manager. JOHN K. HAMACHER. Assistant Business Manager. CLARENCE MOOE. Advisory Board. PROF. J. A. HIMES, LIT. D. PROF. G. D. STAHLEY, M. D. PROF. J. W. RICHARD. D. D. Published monthly by the students of Pennsylvania (Gettysburg) College. Subscription price One Dollar a year in advance, single copies Ten Cents. Students, Professors and Alumni are cordially invited to contribute. All subscriptions and business matter should be addressed to the Business Manager. Articles for publication should be addressed to the Editor. Address THE GETTYSBURG MERCURY, GETTYSBURG, PA. THE OLD CAMPUS. HE was old. The snows of sixty winters had silvered the raven locks of sixty years ago. His figure tall and erect showed scarcely any signs of his four decades. Yet the expression of those sad brown eyes had hidden in them an experience rich and varied. The secrets, that those firm lips had guarded, surely were worthy of so kind and noble a character. But interest, sym-pathy, even love could not rob that soul of its hidden secret. The story of his life as known by his associates was without the touch of a romance. His parents having died when he was young, he was educated by his relatives. His course at College was very ordinary, with exception of a great interest in athletics. He was not exceptionally bright and did not graduate among the first ten of his class. There suddenly developed within him after his graduation a strong determination to make a name for himself in his profession. Then there was exhibited the strength of his will and ability. Gradually he rose until he stood at the head of GETTYSBURG COLLEGE LIBRARY GETTYSBURG, PA. |U,olM THE GETTYSBURG MERCURY. his profession. Now, however, after having attained this much desired position there seemed to influence him, not that former spirit of determination but rather a mechanical direction of his powers to a certain end. He was never married and his life seemed to be very lonely. A peculiar fondness however for a small boy, whom he had employed about his office, grew up within him. The boy was sent to College and each year, as his strange benefactor came to visit him, a stronger bond united them. So then we can understand the feelings of these two men as they stood together upon the Old Campus on the eve of the young man's graduation day. It was early evening. A gentle breeze was playing among the the leaves of the trees. Sometimes they seemed to whisper of the days of happiness that were passed beneath their shade and then suddenly a low wail of sadness issued as a moan from their shadowy depths. To our two hearers the}' brought different feelings. Yet they had one desire in common and it was to unfold to each other the thoughts stirring for supremacy within them. The younger man was full of glad expectancy. All the world lay before him in which he might achieve great deeds. No longer would he be bound by the narrow circles of college walls and authority, but he would now be able to take his place among men. Everything would be sacrificed until he attained his high-est ambition. Life was long and sweet. He would make the most of it. The older man listened to his companion's enthusiastic re-marks with fast dimming eyes. After the youth had ceased speak-ing the older man said, "Listen my boy to the story I have to tell, and if you can profit by any of its lessons, do so. Men have called me morose and perhaps they are right. Women have said that I am heartless but they know not the depth of my love. Years ago I entered this institution with all the future spread in a glittering expanse before me. I was by no means a hard stu-dent. I was however an ardent lover of all kinds of sport. My means were limited so that I was not among the richer class of boys. My life passed along in its ordinary course until my com-mencement week—and then a change so sudden, so vast burst upon me that even to this day words fail to express it. I was playing on our ball team. How vividly it all comes back to me to-night, as though it were but yesterday. It was the THE GETTYSBURG MERCURY. 3 last inning with the score a tie. Was it chance that enabled me then to be the means of winning the game for our team? I do not know. But as the boys were carrying me from the field, my attention was called to a group of ladies who wished to congrat-ulate me. Suffice it, my boy, that among that group there was one, whose modest appreciation of my chance was more wel-come to me than the compliments of all the others. That night, just a few decades ago, I walked with her under these same old shade trees, which to-night whisper their sweet old secrets to me. Then I learned for the first time that my ideal of womanhood was approaching reality. I can but marvel at the depth of thought and feeling, at the richness of mind and intel-lect which existed in so beautiful a form. My child, words to-night are inadequate to express my feelings as they were then. I said farewell with the intention of realizing all the possibilities of her ideal of manhood. It was a chance acquaintance but it influenced my life. I entered the bustle of the busy world and was amply re-warded for my labors. But the originator of all my strongest ambitions and the shaper of my character had passed from my life altogether. For years I tried to trace her but all in vain. Then my profession seemed to lose its former glamour and I grew more reticent. I thought that so many years ago it might be but a passing fancy for the fair girl by my side, but all the years of my life since, have shown me the wonderful depth of my love and affection. So sacred has her memory been to me, that never would I enter society, and so have been misunderstood. I tell you this because you are the only one in all this wide world whose affection I believe is mine. To-night after long years of separation, I met her brother. He told me of her beautiful, con-secrated life. Numerous as were her suitors, she rejected them all. Could it have been possible that she cared for me, and I missed my happiness by delay? Those swaying leaves, which whisper to you in the fulfillment of your fondest dreams, murmur to me in an undertone, that she loved me as I loved her, with all the wealth of our new-born affections. Such are the memories that rise within me upon this dear old Campus to-night. Could these trees tell the tales that they have heard, could those rooms in yonder dormitory re-echo the thoughts of their many occupants, then truly could they reveal t THE GETTYSBURG MERCURY. : secrets more joyous and perhaps more sad than mine. Go forth, my boy, and meet the world with that bright smile of yours. Keep that pure spirit untainted by any wrong to your fellowmen and God. But remember, by the moral of my life, this lesson, New hope may bloom, and days may come of milder, calmer beam, But there's nothing- half so sweet in life, as love's young- dream. —S. W. H., '99. EXTRACTS FROM "HONOR IN STUDENT LIFE." A WISE college president recently declared, after an outbreak of rowdyism in his college. I am of the opinion that unless the common tenden-cies toward irresponsible conduct in college life are checked, parents will begin to doubt whether it is best to send their chil-dren to college. The older I grow the more deeply I feel that it is the duty of all people charged with any responsibility for the guidance of youth to co-operate with all others having any share in that responsibility, to the end that the young may make the most of themselves. I know of nothing which would contribute to that end more largely than to require them to respect others and the established institutions of their country. I would permit the largest freedom of individual action, on the assumption that it would be within legitimate bounds. I would not only tolerate, but I would sympathize with, and, when agreeable to them, I would join with young people in all activities in which they may properly engage. The theory upon which university authorities commonly ab-solve themselves from all responsibility for offenses committed by students away from university grounds or not in the immediate presence of the faculty, is a very convenient one, but, in my judgment, it is a very unsound one. And they are particularly charged with doing all that in them lies to help parents attain the higher ends for which they sacrifice much in order to send their children to college. It is sad to see the extent to which college students think it unmanly for them to reveal the gravest offenses committed by their associates, and even to lie in order to shield them. Tattling about ordinary shortcomings, or any of the small affairs of college life, is to be scorned. But when an offense stains the character t^mmmmmmmaammm THE GETTYSBURG MERCURY. ofan institution and violates the law of the state, the time has come for every true man's hand to be raised against the offender. And student and community sentiment upon this, as upon other matters, must be much influenced by university action or univer-sity indifference. The curse of college morals is a double standard—a shifting for the convenience of the moment, from the character of a respon-sible man to the character of an irresponsible boy. The admini-strative officers accept without question a student's word; they assume that he is a gentleman and that a gentleman does not lie ; if, as happens now and then, he is not a gentleman and does lie, they had rather, nevertheless, be fooled sometimes than be sus-picious always (and be fooled quite as often). Frankly treated, the student is usually frank himself; our undergraduates are, in general, excellent fellows to deal with; yet so much is done for them, so man}' oportunities are lavished on them, that the more thoughtless fail to see the relation of their rights to other people's, and, in the self-importance of early manhood, forget that the world is not for them alone. Students of this kind need delicate handling. They jealously demand to be treated as men, take ad-vantage of the instructors who treat them so, and excuse them-selves on the ground that, after all, they are only boys. This double standard is seen in both theme-copying and sign-stealing. Its moral effect is probably more insidious in the former than in the latter; for whereas persons more or less mendacious pass muster in all society but the best, no decent community outside of college will put up with a thief. In college, both offenses have been tolerated, through the pernicious doctrine, held by some re-pectable persons, that the life of every young man—or at least of every young gentleman—takes in a period of engaging anarchy, during which period almost anything short of murder may be winked at as boys' fun. Fun, and not crime, is doubtless the motive; and the fault is no more in the young men than in those staid citizens who boast their own early escapades, and are con-tent that their sons should behave no better than they did. Yet wherever the blame lies, the real nature of these acts is so plain to anyone, however young, who suffers himself to open his eyes, that the usual slow processes of education may, perhaps, be ef-fectually discarded. I 6 THE GETTYSBURG MERCURY. The rolls of our higher institutions contain our selected youth; and it should not be possible to say of them what Bismarck said of the German students, that "one-third destroy themselves by dissipation, one-third wear themselves out by over-work, and the rest govern the country," or as put by a distinguished educator, one-third go to the dogs, one-third to the grave and the rest are the strength of the republic. It is the supreme function if school and college discipline to merge the first two classes into the third —not, as we are all too prone to think, to eliminate or ignore them. The chief end of education should be to transform weak-ness into strength. If in a republic the man must outweigh the majority, then in a deep sense the whole body of our educated youth must outweigh the mass of our people. —JAMES C. MACKENZIE. A PAGE FROM PROF. BREDE'S DIARY. A VIEW from one of the peaks of the Black Forest of the whole chain of the Alps, reaching from Mt. Blanc, 140 miles away, to Tyrol in the east will not soon be forgotten, but the view from the Rigi, on Lake Lucerne, while restricted to the Bernes Alps, has probably no rival in the whole world. But the weather must be propitious. Our party ascended by the Rigi rail-way, which makes you feel as though rising in a balloon, so quickly do lake, and city, and lower hills recede; but as we neared the summit, a cloud enveloped us, a steady mist began to fall, and all hopes of having a view the following morning were apparently shattered. But let the traveler in Switzerland never despair, rise early, make the best of all his time, and carry out his programme, for when he least expects, there will be a rift in the clouds, and as ifby magic touch they will be gathered up, leaving him face to face with some sublime view, such as he had hardly hoped to see. We retired despondent, but rose to witness a glorious sunrise. The whole range of Alpine peaks stood out boldly against the blue sky, but dull and gray, when suddenly here and there a lofty peak, touched by the warm rays of the rising sun, glowed with the rosy hue of life. The snow-clad mountains, though the nearest was twenty miles away, seemed so near as to make one think the voice could reach them. The view to the south was bounded by this wall of Alpine peaks, to the west were the rugged outlines of the MMnonmaM THE GETTYSBURG MERCURY. j Tura, while northward one hundred miles away, the outlines of the Vosges and Black Forest peaks could be traced, and to the east the Suabian and Bavarian ranges ; cities, towns, and villages were visible without number; the great lakes of Lucerne lay close at our feet in wonderful hues of emerald, blue, and purple, while at a greater distance on every side appeared other well-known lakes. From Lucerne we may explore the lake, or rather the series of lakes, and pass the places made illustrious by Schiller's drama of Wilhelm Tell. At Fluelen we take the railroad and pass, within the next hour, through the finest scenery of the whole St. Goth-ard route, climbing the mountains, winding about in looping tunnels, until it is utterly impossible to be certain of the direction. At the town of Geshenen we are near the head of the valley, and after seven miles of tunnel through the St. Gothard we speed along the banks of the Tessino to the shores of Lake Maggiore and the plains of Northern Italy. If we leave the railway at Geshenen, however, and go a-foot along the turbulent Reuss a few miles farther, we shall come to a wall of rock which the stream has pierced for itself—the Hole of Uri—and where the road has emerged from a tunnel, we hardly know whether to be-lieve our eyes, for before us opens a charming plain shut in on all sides by lofty mountains, this is the valley of Andermatt, and we are here at one of the most interesting points in the Alps. To our left, that is to the east, a road in sweeping curves climbs the mountain over the tunnel, which in a few hours would take us to the sources of the Rhine; opposite, a few miles along a similar road takes us over the Gothard Pass to the Rhone glacier. This rises in terraces a distance of six miles, and seems like an immense frozen cataract, while from beneath it rushes a lusty stream, the Rhone. HENRY LOUIS BAUGHER. ON the founding of Pennsylvania College in 1832, Rev. Henry L- Baugher—the father of our Prof. Baugher—was elected Professor of Greek, being transferred to the Presi-dency of the college in 1850, he continued his valuable services to the college and the church until his death, April 14, 1868. The third son of President Baugher, Henry Louis, was born August 6, 1840, and entered the Preparatory School of the college 3 THE GETTYSBURG MERCURY. in 1850, graduating with honor in 1857, being assigned the Greek Oration. During the next two years he taught in the schools of Uniontown, Md., Quakertown, Pa., and Washington, D. C, and in 1859-60 in the Preparatory School of Pennsylvania College. In i860, he was in the office of the Sergeant-at-Arms of the United States House of Representatives. During this troubled period in National affairs his duties required various journeys to the border and southern states. The year's 1860-1863 were spent in studies in the Theological Seminaries at Gettysburg and Andover. In 1863 he was licensed as a minister, serving for the next year as co-pastor with Rev. S. B. Barnitz in "Home Mission Work" at Wheeling, W. Va. From 1864-7 he was pastor of the Lutheran church at Norris-town, Pa. On leaving this charge he spent six months in travel in Europe, returning to take charge of the pastorate at Indian-apolis, Ind. From this work he was elected in 1868, about four months after the death of his father, President Baugher, to the Professorship of Greek Language and Literature in Pennsylvania College, entering on his new and congenial duties January 1, 1869; he continued in the professorship till 1880, when he resigned to enter the active ministry. At this time his Alma Mater in recog-nition of his services and abilities conferred on him the honor-ary degree of Doctor of Divinity. He served the Kountze Memorial congregation at Omaha, Neb., during the year 1880-1, when he returned to Gettysburg. After a short interval he was elected Professor of Greek in Howard University, Washington, D. C, serving in this position 1882-3. In x883 he was again elected Professor of Greek in Pennsylvania College, continuing till June 1896, thus completing twenty-five years of teaching service in his Alma Mater. During the periods he was teaching in the college, he also temporarily filled positions in the faculty of the Theological Seminary at Gettysburg, teaching New Testament Exegesis, 1870-4, and Sys-tematic Theology, 1883-4. For a number of years he was Vice- President of the alumni association of the college and served as chairman of the obituary committee. In 1874 when Dr. F. W. Conrad established the Augsburg Sunday School Teacher, he selected Prof. Baugher to prepare the lesson comments. On the transfer in 1875 of this publication, to the Lutheran Publication Society, Prof. Baugher was elected edi- ■H THE GETTYSBURG MERCURY tor of the Augsburg Series of Sunday School Lesson Helps—con-tributing the lesson comments and preparing the questions and aids given in the Scholar's Quarterly, continuing in this posi-tion till January i, 1894. He was a member of the International Sunday School Lesson Committee, from 1879 to 1897; and of the Board of the Lutheran Publication Society, 1877-1880. He was a trustee of Carthage College 18 80-1, and at the time of his death a director of the Theological Seminary at Gettysburg, hav-ing been continued in this position from his first election in 1889. Dr. Baugher was elected President of the General Synod in 1895, and of the Luther League of Pennsylvania, in 1896. In 1897 he was chosen editor of the Lutheran World, resigning this position in 1898, he was quietly residing in Gettysburg, having declined several pastorates and a Professorship in the Theological School of the United Synod of the South. During recent months his health failed rapidly, and he passed into rest at Philadelphia, at 10.30 P. M., February 11, 1899. Dr. Baugher was frequently elected by the West Pennsylvania Synod as a member of the General Synod. He served his Dis-trict Synod and the General Synod on many important commit-tees, he was a member of the committee which prepared Augs-burg Songs, Number One; chairman of the committee 011 the De-velopment of Luther's Smaller Catechism ; was for many years a member of the committee of Beneficiary Education of West Pennsylvania Synod ; a member of the Executive Committee of the Parent Education Society, and at the time of his death a member of the committee on revision of Hymns of the Book of Worship. The publications of Dr. Baugher consist of his editorial work. Numerous contributions to the church papers, several articles in the Lutheran Quarterly and the volume on the Gospel by Luke in the series of Lutheran Commentaries. April 3, 1872, Prof. Baugher was married to Miss Ida Smith, of York, Pa., who with one daughter, Miss Bessie, survive to la-ment a loving husband and father. The strong personality of Dr. Baugher was felt in every rela-tion in which he was placed, having strong convictions in the many matters in which he was interested, his urgency and forci-bleness in advocacy of his views always commanded attention and respect. In all public utterances as a preacher, teacher and writer IO THE GETTYSBURG MERCURY. he was clear and impressive. As a teacher he was enthusiastic and deeply concerned for the welfare of his pupils. As a churchman he was interested in all Christian work—but specially in all things Lutheran—in her institutions, her missions, her theology. He was an advocate of central, responsible gov-ernment in the church and a leader in the recent movement for a more uniform and more extended liturgical service. He was strongly desirous of a union among the various Lutheran bodies in the United States, believing this could be attained by a con-formity to certain views as to historical Lutheran Theology. The large number of persons who had been attracted to Dr. Baugher in warm friendship will miss his genial company and his sympathetic interest in their welfare. —E. S. B. A COMPILED THANATOPSIS. "Pallida Mors aeguopulsatpedepauperum tabernas Regumque turris." THUS Horace (Odes I. 4, 13,) tells us that "Pallid Death with impartial tread at the hovels poor does knock and at palaces of kings," and echoes Solomon's words (Ecc. 3:20,) then centuries old, "All go unto one place; all are of the dust and all turn to dust again." Death above all others is impartial, laying low rich and poor, young and old. Nor does he long warn, nor is the day well known. Alfred Tennyson beautifully expresses this in the sixth poem of "In Memoriam:"— O father, wheresoe'er thou be, Who pledgest now thy gallant son, A shot, ere half thy draught be done, Hath stilled the life that beat from thee. O mother, praying God will save Thy sailor,—while thy head is bow'd, His heavy-shotted hammock-shroud Drops in his vast and wandering grave. Ye know no more than I who wrought At that last hour to please him well ; Who mused on all I had to tell, And something written, something thought. HMMMHriH I THE GETTYSBURG MERCURY. II Expecting- still his advent home : And ever met him on his way With wishes, thinking-, here to-day, Or 'here to-morrow—will he come.' O somewhere, meek, unconscious dove, That sittest ranging golden hair ; And glad to find thyself so fair, Poor child, that waitest for thy love ! For now her father's chimney glows In expectation of a guest; And thinking 'this will please him best,' She takes a riband or a rose. For he will see them on to-night; And with the thought her color burns; And, having left the glass, she turns Once more to set a ringlet right. And, even when she turn'd, the curse Had fallen, and her future lord Was drown'd in passing: through the ford, Or kill'd in falling from his horse. "In an hour when thou thinkest not," thus he comes as Juvenal also shows (Sat. Ill, 261-267) in telling of the death of a father while his household was preparing for him the cena. We translate the passage in verse as follows:— * * Now his household secure the pans and the dishes Wash already, and kindle the hearth-flame by puffing their cheeks up, Flesh-scrapers oily they clatter, in placing by oil-flask the towels. These things among the slaves are hastened variously, but he Sits already upon the bank, as a newcomer hateful Charon he dreads, nor hopes for the boat of the muddy, dark river In his unhappiness, nor has the coin in his mouth there to offer. "The young may die and the old must," we, too, all say, yet feel an added pang when Death takes the life while in the bud or when its first soft petals are opening. He claims this right how-ever, says Longfellow in "The Reaper and the Flowers :" There is a Reaper, whose name is Death, And, with his sickle keen, He reaps the bearded grain at a breath. And the flowers that grow between. "Shall Ihave nought that is fair ?" saith he; "Have nought but the bearded grain ?" 12 THE GETTYSBURG MERCURY. Even more than we, the ancients felt this sad fate. They thought the old ought to die, and in their unmitigated selfishness urged them to die in behalf of the young when their death was necessary and even slandered them for not doing it. Just such a case occurred when, in behalf of King Admetus after all others re-fused, his dear wife, Alcestis, endured the pangs of death. Then when Pheres, the father of Admetus, brought love-tokens for the last rites and ceremonies he was met with some such gauling, shameful words as these from his son (The Alcestis of Euripides, vv. 629-672),—"Neither do you come to this funeral-feast invited by me, nor do I count your presence among the friends. These adornments of yours she shall never put on ; for she shall not be buried having any need of these your gifts. You ought then to have sympathized when /was just perishing. But you, who stood aside and let another die and she a young lady although you were an old man, do you bewail this death? Indeed you were not truly the father of this body, nor did she, alleging to have borne me and called my mother, bear me. * * Most certainly you ex-ceed all others in soullessness, you who, although being so far advanced in years and having come to the limit of life, were not willing nor had the heart to die in behalf of your son, but together with my mother let this strange woman die. * * Short for you at all events was the remaining time worth living; and I and she might have lived the remaining time, and I being left alone should not have bemoaned my misfortunes. * * But in vain are old men willing to die, finding fault with old age and a long period of life." Compare also Juvenal, Satire X, vv. 246-247. "The Stoics," said Bacon, "bestowed too much cost upon death, and by their great preparations made it appear more fear-ful." Yet how have men approached death, how should we ap-proach it? The ancient looked with greatest dread upon death. Alcestis died in a mad frenzy, heightened by Admetus' grief for his loss. Then too, it was very necessary that they die feeling as-sured of Horace's thought as found in his Odes I. 28, 36 : * * * licebit Injecto ter pulvere curras. How the old customs remain ! Thus died the ancient Greek but Juvenal again has something better. Among the things that man should desire above all others, above pleasures of time and THE GETTYSBURG MERCURY. 13 sense, he names a strong resolve, void of the fear of death, that reckons the closing period of life among the boons of nature. Fortem posce animum, mortis terrore carentem Qui spatium vitae extremum inter munera ponat Naturae. * * Sat. X. 3S7-3S9. Yet we would rather hear Bryant's injunction : Go thou * * "not like the quarry-slave at night, Scourged to his dung-eon, but, sustained and soothed By an unfaltering- trust, approach thy grave Like one who wrappes the drapery of his couch About him, and lies down to pleasant dreams." We all would know that '' the spirit shall return unto God who gave it," (Ecc. 12 : 7), and that as Milton says,— Weep no more woeful Shepherds, weep no more, For Lycidas your sorrow is not dead, Sunk though he be beneath the watery floor ; So sinks the day-star in the ocean bed, And yet anon repairs his drooping head, And tricks his beams, and with new spangled ore Flames in the forehead of the morning sky. So Lycidas sunk low, but mounted high, Thro' the dear might of him that walk'd the waves, Where other groves and other streams along, With nectar pure his oozy locks he laves, And hears the unexpressive nuptial song. In the blest kingdoms meek of joy and love, There entertain him all the saints above, In solemn troops, and sweet societies, That sing, and singing in their glory move, And wipe the tears forever from his eyes. Or as Jesus said of the maid, "she is not dead but sleepeth." —C c. G., '00. THY SPEECH BEWRAYETH THEE. Long years ago, one doleful night By pallid light of taper's dim, Our Savior faced a lawless trial Before the Sanhedrim. And while it took its course, there stood Behind the pillars of the court, A bosom friend, who now disowned A knowledge of his Lord. H THE GETTYSBURG MERCURY. "I do not know the man," he said, With lying- and stentorian lip ; And e'en denied with cursing tongue, His own discipleship. But all his cursings went for naught, They would not listen to his plea ; A damsel stepping forth declared : "Thy speech bewrayeth thee." Ah, truant man ! art thou surprised, When through thy polished surface peer The deadly vices of thy heart, And conscience hard and seer ? Art thou surprised because thy word Is disbelieved by friend and foe ; While those of lesser learning find A fertile soil to grow ? Be not confused as to its cause, It is not difficult to see ; For, while thy culture hides the stain, "Thy speech bewrayeth thee." Thy smooth exterior may conceal The fount of stench that lies within, But through the labial orifice Will gush the streams of sin. Thou canst not hide from critic man The full abundance of thy heart; For out of it, the mouth we're told, Its issues will impart. Like as the pendulum, which makes From side to side its measured peace, So does the tongue of man explain The works behind the face. It is the signet of our God Upon his human beings placed, And gives them sure ascendancy O'er all beneath them based. If used with love, it yields a balm More healing than on Gilead grew, And will restore the saddest heart To life and health anew. When used against a wicked foe From Satan's vast and mighty horde, It's finer than Damascus steel, And sharper than a sword. IHMHHIIi^H THE GETTYSBURG MERCURY. 15 But rest assured, when secret sins, Their taints upon the owner leave, His tong-ue will not belie his state, His lips will not deceive. Ah ye, with records yet unstained By baneful blots of sin and doubt, Be sure before you step awry, Your sins will find you out. And thou with vain deceitful heart, Which thine own maker best can see ; Remember that by man thou'rt known, "Thy speech bewrayeth thee." —J. B. BAKER, 1900. THE FAVORITE SPORT OF ROME. THE favorite form of athletic amusement of every nation is usually characteristic of its populace. The United States has her "baseball," England her "cricket," and Germany her "bowling,"—games showing a tendency in these nations to encourage that which will develop strength of body and alertness of mind for the purpose of performing the duties and enjoying the blessings of life. Russia's great love for fast driving indicates the excitable natures of her people. The occupation of the "kite-fly-ing" Chinaman well portrays his sluggishnes of both mental and bodily action. Until recently "bull-fighting'' was the chief amuse-ment of the Spanish, whose bloodthirsty and treacherous nature is evidenced by the delight with which the spectators behold such torture as is inflicted upon each other by the matador and his mad-dened antagonist. And just as modern nations have their characteristic muscular pursuits, so also had the ancient nations. Greece and Rome both attained to great excellency in the sports of the arena. But the character of the games of each betrays the difference in the char-acters of the two peoples. The Grecian government endeavored to increase the love of its subjects for such sports as foot and chariot-racing, boxing, wrestling, discus-throwing, and such other friendly contests as would increase not only physical strength, but that grace and perfect form of body for which the Grecians were noted. But Rome, on the other hand, fitted her youths only for military service, forgetting to pay atttention to human grace and i6 THE GETTYSBURG MERCURY. beauty. For she committed the serious error of adding to her en-nobling and health-producing sports that of the' 'gladiatorial show.'' This institution had its origin about two centuries and a half before Christ, when two young men arranged a series of mortal combats at the burial of their father, a prominent Roman. They believed the spirits of the departed delighted in the shedding of blood. These combats were called a ' 'gladiatorial show,'' and the combatants "gladiators;" that is, "sword fighters." For many years these contests took place only at funerals, the deceased often having willed a sum sufficient to defray the expenses of the show. L,ater, they were held in the "Circus Maximus" of the "Forum" at Rome ; but as these places were inadequate, amphitheatres were built especially for the purpose. Of these amphitheatres, the most nearly perfect one extant is that at Rome, called the ''Coliseum.'' It is an elliptical structure consisting of many rows of marble seats built in tiers, to a height of over one hundred and fifty feet. The space in the centre, called the "arena," where the contests were held is also elliptical, and over two hundred and eighty feet long. The Coliseum is still com-plete enough for us to observe how magnificent it formerly must have been, when it had so many dens for holding animals to be slain, so many attendants, such beautiful decorations, cushioned seats to accommodate eighty-seven thousand spectators, and its arena large enough for ten thousand participants and large enough when flooded with water to hold many war-ships. This building has since been damaged by lightning and by being used as a for-tress in time of war and a quarry in time of peace, several large palaces have been built of the marble taken from it. The Coliseum has been called one of the "seven wonders of the world." Those who fought in the arena ofthis amphitheatre were formerly slaves who were condemned to die, or malefactors who were allowed to earn their liberty by fighting. But later, Roman citi-zens and even senators went into the arena. Commodius the Ro-man Emperor fought in a contest. These gladiators, however, did not enter combats without training. For this purpose they had schools or gymnasiums where they were trained in a similar manner to that in which gymnasts are to-day trained, and their diet was regulated just as the diet of our modern football players is regulated. But unlike our practice, everything was done at the schools to increase brutality and thirst for blood. Before entering THE GETTYSBURG MERCURY 17 here each gladiator was obliged to take an oath, which lowered him to the rank of a slave as long as he remained there. From this fact arose the rebellion of Spartacus, which threatened for a time to overthrow the Roman Empire. For, fifty-seven gladiators, escaping from a school, took him for leader, and with the help of other slaves conquered almost the whole of Italy. Crassus, how-ever, came to the rescue of his state by defeating Spartacus. So, the show-bills being posted and the gladiators so well pre-pared for their dreadful work, the contest began. The person giving the show, or "editor," held a place of honor at the middle of one side of the arena. The combatants entered from doors at the sides. Animals to be slain were raised by elevators from their dens beneath the seats and urged into the arena. The men fought each other in different manners and with different arms. Some wore full suits of armor, frequently without eye-holes, to amuse the spectators with their ill-aimed thrusts. Some were entirely naked and carried swords. Others were on horseback and often pairs of men fought against each other. The chariot combats were very exciting. A noose was sometimes used by one gladiator to catch another. But the most interesting was the con-test between those who carried the net, tridens, and dagger, the first to entangle an opponent and the last two to kill him when caught in the net. Having cast the net and failed, the gladiator would be obliged to retreat to a corner and try to gain time in which to readjust his net for another throw, at the same time warding off the blows of his antagonist. When a gladiator was overpowered, whether he should live or be killed was determined by the wishes of the spectators. If he had fought nobly, they held up their thumbs, and he was set at liberty, If not, thumbs were turned down and he was put to death. Unlike the Greeks, besides the customary wreath ofpalms, they presented prize money to the conqueror. With the abolishment of such barbarous practices ended the greatest of the degrading influences upon the Roman mind. By these practices the people were fast becoming idle, lazy, licen-tious, and dangerous, and when Spartacus needed persons to carry out his plans, he found them among that class of people who were habitual attendants at the gladiatorial show, a class whom the Roman government had unwisely been feeding and furnishing with free amusement. Such was their desire for games THE GETTYSBURG MERCURY. that they cried in the streets, "Give us bread for nothing and games forever!'' With the discontinuance of such sport came a lessening of im-purity in politics. It cost at that time about thirty-five thousand dollars for an office-seeking politician to give a show respectable enough to bring him popularity and votes. Such a sum very few men could afford to spend, and so in order to obtain such re-sources they were obliged to practice extortion upon their poor rural tenants, and to undermine the Roman government by profit-able intrigue in the city. The effects of such an institution as the gladiatorial show cause us to be glad that in our times and in our nation there are no such abominable practices to be done away with, no athletic sports that degrade to such an extent as did this Roman folly. Truly, the character of a nation may be known by the character of its athletic pursuits. c^, -D. C. B. '01. "THE CULTIVATION OF THE DRAMATIC." 1. INTRODUCTORY REMARKS.—2. THE EXTENT TO WHICH IT IS CULTIVA-ATED.— 3. ITS INFLUENCE UPON SOCIETY.—4. REMARKS ON AMATEUR PLAYERS.—5. SHOULD WE TRY TO CULTIVATE THE SPIRIT.—6. CON-CLUSION. THE drama is one of the most interesting and instructive productions of the Literary Art. Its origin dates back to the ancient Greeks and Romans. A large portion of their literature is connected withthedrama. In its two forms, comedy and tragedy, it covers a large range of subjects. It seems to have grown up naturally with the people; and while it has changed somewhat from the original, yet in its fundamental principles and meaning it is still the same. The drama represents the pursuits and events of daily life, and when these are studied, and acted, they are made the more interesting, because they are then brought more vividly before the mind. We may inquire now : "To what extent is the dramatic spirit cultivated at the present time? " I cannot say whether or not it is cultivated as much now as it was many years ago ; but it cer-tainly is cultivated to a large extent. We are continually receiv-ing new plays, which rank well with the older ones, although they differ from them in some respects. Such plays as those of THE GETTYSBURG MERCURY. 19 Shakespeare, Goldsmith and others, will never lose their place in literature. They are being played everywhere by the best pro-fessional troupes. During the winter months especially, the theaters are crowded, and people will go again and again to hear these plays. Many of the magazines give long accounts of the stage, including descriptions of the most famous actors, and an ex-planation of the plays that have been, or will be, given. It is evident that the people have not lost their love for the drama, which still holds a high place in literature. Some people are very bitterly opposed to the stage and will not allow any of their children even to see a play. They have some very good reasons to think as they do. In the early history of the drama, the highest classes of people took part in it. But later, many disreputable people went into the plays, and to-day we have troupes made up of that class. It is not to be wondered then, that many people are opposed to the stage. But in every profession we find people with whom we would not associate. Although the stage is a profession which I would not think of choosing, yet it is a profession that many very excellent people choose, and who attain to high hon-ors. There is a class of plays which have a demoralizing effect and these plays should not be exhibited. Besides the number of professional troupes, we have a number of amateur players. Almost all the colleges and smaller institu-tions have their dramatic associations. This has been done re-cently by many of the colleges. It seems to be a necessity, and both the students and friends of the institutions, take a great deal of interest in them. They give plays at home and in neighboring places, and some of them have been doing excellent work. Our association is just in its childhood, and it is making earn-est efforts to rise. It started about two years ago with but a few members and has kept on increasing until at this time it has reached a number which is able to do some good work. There seems to be a great interest taken in it, and it will not be long, if we do hard and faithful work, until we will rank well with the other colleges. This is something which should be of interest to all students, because, as some go out of the association when they are gradu-ated from college, others will then be ready to go in. s 20 THE GETTYSBURG MERCURY. But we say, "what is the necessity of cultivating the dra-matic?" It is of the utmost importance, for several reasons. Here one receives instructions which he cannot get as well any-where else. It is a splendid cultivation of the voice, because one is re-quired to articulate distinctly; otherwise the audience would lose interest. Then in order to become successful actors, every movement must be studied, so that we may be graceful and pleasing. We must get into the spirit of the play, and study it carefully be-fore we can render it correctly. It also gives one ease and grace in the society of others. Not every one has the ability to become a good actor, but those who have, should cultivate and use it. This is a part of our education as well as anything else. Plato says: "A good education is that which gives to the body and soul, all the beauty and all the perfection of which they are capable." Those who are studying to be successful actors, should al-ways remember that "they are playing/or the audience and not to them. They make a part of a living picture." We must for-get ourselves, so to speak, and enter into the plays withheartand mind. We shall have reached an advanced stage of development when we are able to please our audience. **&> CONCERNING THE INHABITANTS OF PORTO RICO. FOUR centuries of Spanish civilization seem to have done little for the uplifting of the primitive race of Porto Rico. Spain gave the island nothing, but took all. She pretended to administer a government, which was both arbitrary and despotic, with no thought of other than her own interest; but she demanded and required for this both the liberty and the land of the people. She corrupted their simple life and taught them vice and crime. It was seldom that they murmured. They endured their fate with scarcely a hope. They were more than long-suffering and patient. So that when a better day began to dawn, they were scarcely ready to realize it. But when the fullness of time had come and the Cas-tilian banner of oppression was forced to retire to make way for •Mam THE GETTYSBURG MERCURY. 21 the hallowed emblem of liberty, there was not found one to shed a tear, but a multitude to cry from the very depth of their hearts " Viva Americano." I never shall forget how an intelligent, gray-haired citizen of Ponce, with tears in his eyes, tears of honest joy, but several days after the surrender of that city, told me how seemingly impossible it was for him to believe that what he saw, was real ; then he told me how, when he was a child, he had been taught to cherish a hope of freedom and to look toward the United States for it. And how he had instilled that same doctrine of love of freedom into the minds of his own sons; and now how at last in a single night, when it was not expected, it had all come to pass,—the hope of ages realized. It was all like a dream to him, could it be and was it really true,—had God indeed heard their secret prayers ? And the tears trinkled down his careworn face. Nor less impressive to me is this instance, that when a school boy, fifty years ago, Mr. Rivera, (late one of the secretaries of the new autonomic govern-ment granted the island by the Sagasta ministry) should have written a poem, one stanza of which, translated, is that "Someday the great Eagle of Liberty from the north shall swoop down upon this island, and bear away the monstrous brute bleeding in his talons." And it was, strange as it may seem, Mr. Rivera's re-ward to have the honor as well as the privilege to be among the first Porto Ricans to swear his allegiance to that country in the North from which in time the "Eagle of Liberty" came. We might go on and multiply instances to show how the love of the Porto Ricans for our flag and nation ever manifested itself; we might continue to tell of mothers, who have brought their chil-dren miles that they might only see the flag of the free, and how reverently their daughters have tenderly caressed and kissed its folds, how also on the field of battle men and women have followed that flag with water for our famished soldiers, but are these not sufficient for the credulous ? But who are these inhabitants of Porto Rico ? They are of two classes, viz., the rich and the poor. The rich own the land and the poor live on it. The rich are of Spanish descent, and the poor are descended from the aborigines and the negro slaves, but still the rightful owners of the soil. The poor are indeed very poor and the rich very few. The poor were too poor and the rich too few to promote any enterprise of particular consequence upon I 22 THE GETTYSBURG MERCURY. ■ the island ; so that the condition of the people under the Spanish regime was most deplorable in every phrase. The little capital that did manifest itself upon the island was largely from without. For the few rich, who did by chance pos-sess any means beyond their land, were fearful to invest; because a successful business was only so much plunder for the unscrupu-lous agents of the so-called government. Thus were the inhabi-tants by the very nature of their government driven to and held in a condition solely dependent on the product of the soil. There-fore in the soil lay the hidden wealth of the island beyond the reach of the Spanish vandal. And it was a great wealth ; for a benign Providence had made the island rich and fertile. I '00. EDITOR'S DESK. THE late staff of the MERCURY has done work worthy of Get-tysburg, and we cannot let the members of the staff pass from service without thanking them, in the name of the friends of the MERCURY, for their sincere, hard work. During the last year they surmounted disheartening obstacles and have given into the charge of the new staff, a paper which ranks with the best college publications in the state. The present editors and business managers take pride in controlling the GETTYSBURG MERCURY. THE GETTYSBURG MERCURY. 27 The committee in charge of the annual parade did not forget Washington—they simply remembered the blizzard. The condi-tion of the streets on the 22nd, proved the good judgment of the committee. As for the town youngsters who, had the parade been held, very likely would have caused some trouble, there is a gen-eral understanding in college, that the baseball and football men assisted by all other students, keep the youngsters where they be-long during the games on Nixon Field. We are glad to know that the parade was missed, for the celebration of Washington's birthday by a parade is an annual event of Gettysburg which cus-tom has made dear. During the recent blizzard, Gettysburg was practically cut off from the rest of the world ; but college work went on. It was not an uncommon thing, while the trees on the campus were wrestling with the raging storm, to see the form of some student or professor, bent at an angle of 45° to withstand the blasts, slowly wending his way over the pathless plain toward Recitation Hall, which, be-cause of the blinding sheets of snow, appeared in dim outline. Occasionally refractory hats would leave their accustomed places and accompany the gale; these would be hotly pursued by the owners, and sometimes by words "that would never do to tell." The storm passed by. Snow plows were welcomed at the de-pots, and mail trains were eagerly awaited, and when they came, many letters, long delayed, caused good cheer to return to the despondent hearts of numerous students. Soon the pavements of the town were cleared, leaving long channels through the deep snow ; and in due time we were permitted to walk on the concrete (?) avenues of the campus. On the evening of Feb. 21, Mr. Beck, a Lutheran missionary from Siberia, delivered an address to the students of Seminary. All pronounced the address interesting and highly profitable. On the afternoon of the following day, Mr. Beck gave a short but in-teresting talk to the "Volunteer Band" of college. The plain, child-like manners of Mr. Beck are a sure testimony to the nobility of his character. —,Ji:i,LJ.L:lii±i!li±LilJ^. 28 THE GETTYSBURG MERCURY. The staff is highly gratified at the readiness with which the contributors of this issue, offered their productions. We notice in college, a perceptible increase of what we might term, "literary-courage. '' Until last year our students were timid about publish-ing their work because they hesitated to face the guying of their fellow students. Now, however, no one is guyed for an honest attempt in the literary line, but he is rather commended by all for his "good work." Although some articles published by the MERCURY from time to time may not be the very best, the editors desire to publish them for the much needed encouragement of literary work. Heretofore the MERCURY has published home talent in preference to other, and the present staff intends to pursue the same course. As for this issue, although there was but a week to prepare it—we have endeavored to turn out a GETTYSBURG MERCURY. The late trip of the College Musical Clubs was an exceedingly pleasant one in more ways than one. Despite the bad weather, which interfered materially with the audiences, the boys express themselves as having the most enjoyable trip in the memory of any man on the club, and all are loud in the praises of the yonng ladies they met in the different towns of the Cumberland Valley. The college girls especially seemed to appeal to these college boys of ours. There is a quick twinkle of pleasure in every man's eye when Irving is mentioned. By far the best concert of the trip was given there, and it certainly must have been the inspira-tion of so many charming hostesses that enchanted the boys, even to the extent of falling up the steps, and losing some other fel-low's pennants. Then there was the reception afterwards and chapel the next morning, and finally the matinee in Harrisburg on Saturday, and many large square envelopes at the post-office after the blizzard was over. The Glee Club men will not forget Irving soon, and wish for some pretext to go back this year. We bespeak a big audience for the Irving Club if they ever come to Gettysburg. 'Rah for our sister ! THE GETTYSBURG MERCURY. 29 KEE MAR RECEPTION. GETTYSBURG has many excellent young people but not enough to go around. As a result many of the college boys fail to secure the social culture they are expected to have when once graduated. A consciousness of this lack of social training added double interest to our anticipations when we as a senior class were invited to Kee Mar college to a reception. Our most sanguine expectations were realized. A warm welcome was extended to us by members of the faculty and students and we soon felt that we were among friends. The spacious halls were decorated with the Maryland colors, and adorned with plants. And while the patter of light feet kept time to the sweet music, other lads and lassies strolled up and down the corridors, or al-lowed cupid to drive them into a secluded spot where the side-long glances of glinting eyes pierced the armor of the hardest heart. Appropriate toasts were given and responded to, refreshments served, when the laughing moon slowly setting warned us to de-part. His warnings were seconded by the college authorities, else some of the boys had been there yet. Saturday morning we college men were invited to a concert given by the College Glee Club. A very few minutes served to show how much easier we felt in this home of the nymphs. Formality was absent. After an extended program of excellent music which charmed us all, the boys from Gettysburg responded with a few impromptu verses and various yells which had a strange echo in those halls. But the unfeeling hands and expressionless face of the clock pointed to the hour of final departure, Kodaks, handkerchiefs, mementoes, were in evidence, and a fierce struggle between love and duty was fought in many hearts. But though the time was too short for one of our number to pay his respects to our land-lord, we all caught the train. It was a long way home, and many fellows have been longing ever since. A reunion is being wished for soon. Some of the crowd see nothing but Kee Mar to this day on every page of every book, while pretty faces are seen even when their eyes are closed. Not a little of the pleasure of the trip was owing to our hav-ing with us Miss Menges, formerly a classmate, now at Irving ; and Miss Welty, our class poet, who, though she never was a boy 3° THE GETTYSBURG MERCURY. in all her life, yet gave expression to the common feeling of the boys whose thoughts were too deep to beset down even in poetry. This promises to be the only song sung around here until after June 15. TO KEE MAR. TUNE—"Jnanita." Swift o'er the mountain Speed the boys of ninety-nine, White gleam the snow fields In the bright moon-shine. To fair Kee Mar College Where the lovely maidens dwell,' As the train moves onward Hear the joyous " yell." Kee Mar, lovely Kee Mar, Full of hope we came to thee, Kee Mar, kindly Kee Mar, Thou wilt gracious be. Slow o'er the mountain Back returneth ninety-nine, Each eye a fountain Shedding drops of brine. For some hearts are broken How it happened none can tell, And the word now spoken Is a sad farewell. Kee Mar, lovely Kee Mar, All our heart we leave with thee, Kee Mar, loyal Kee Mar, Ever faithful be. When in our dreaming / Eives again that happy night, We'll catch the gleaming Of those eyes so bright. Hear the low, sweet music, Tread again the stately hall, With the girl we worshiped At the Kee Mar ball. Kee Mar, well-loved Kee Mar, In the years that are to be, Kee Mar, darling Kee Mar, We'll remember thee ! ma THE GETTYSBURG MERCURY. 31 SUCCESS IN ART. EVERY artist strives for success. But this word "success" admits of several definitions. In the mind of one artist it means money or fame or both; to another, it means a knowl-edge of his art and ability to enjoy it. Success, then, can be true or false. True success in art is attained when art is studied for art's sake and the product is real art. An essential in attain-ing such success is that the artist himself be true. That is he must be "heart, head and hand" an artist. The desire to create is natural, but besides this, knowledge and complete mastery of materials and implements is indispensable. An artist must first be completely grounded in every detail of his art before he should begin to produce. In every trade among artisans, ignorance under this heading is unknown; badly constructed articles of merchan-dise find no market. So it should be in art. Knowledge must be the absolute foundation or else the creation will be as faulty and unbalanced as a house of cards and will fall to pieces at the first shaft of intelligent criticism. In all good works on harmony the very last chapters are reserved for the treatment of composition of melodies. This in itself teaches a lesson, and one which is very evident; it says, "Now after you have the foundation laid you may safely attempt the superstructure." Technique and method guided by intelligence, are absolutely required. Then the successful artist must be industrious, patient, and persevering. We gaze in rapture at a beautiful painting or hear an exquisite piece of music and we forget that back of it all lay a long, steep and toilsome road, tediously climbed. Constant and tiresome was much of the labor. An artist must essentially have what has been called the "artistic temperament"—*. e. imaginative and sympathetic power. Ruskin says, "The qualities which distinctly mark an artist with-out which he must be feeble in life, forgotten in death—with which he may become one of the shakers of earth and one of the signal lights in heaven—are those of sympathy and imagination." Imagination is the strength of all art, of everything beautiful in architecture, sculpture, painting, poetry or music. The Venus of Milo, in all its beauty was seen in the rough marble shaft by the sculptor, long before the releasing chisel touched the stone. And sympathy, too. is necessary in order that the creations should 32 THE GETTYSBURG MERCURY. be properly interpreted and understood. So strong should this temperament be in every artist that the artist himself will lose sight of the "ego" in his work, while to others his individuality shines out in every one of his creations. How many engaged in some art have been so eager in anticipation of artistic success that they have forgotten the soul in the wealth of splendid tech-nique they exhibit in their works ! They do not live their art and hence are not true to themselves. Study well any of the classics in literature, painting, sculpture or music and see how easy it is to recognize the productions of the same brain. So every true artist will imprint on each piece of his work a certain indescrib-able something which makes each resemble the other and dis-tinguishes it from the creations of other artists. And then the artist must do his best. No half-hearted attempt will be successful. Simple productions should be attempted at first; nothing elaborate, as for instance, in music, a Grand March or an Overture ought to be undertaken,—but some little theme, well and faithfully worked out. These should be the characteristics of everyone engaged in art; and one of the reasons why this is not so is because so many of the art public do not understand art sufficiently to demand better creations. In the construction of articles used in everyday life, there is no necessity for especial education to detest frauds, it only requires common sense; but with art products, however, it is different entirely. One often meets with highly intelligent people who cannot distinguish between a colorless daub and an original work of art, filled with atmosphere and light. They have not yet educated their eye to see wherein lies the difference; again, we see many who prefer an everyday, popular song, superficial and light, to the beautiful melodies of an Abt, a Schubert, or a Verdi. Education in art is evidently not sufficiently general to enable everyone to make these distinctions. Ignor-ance of beauty of form, or structure, undeveloped imagina-tion, unappreciation of beauty of symmetry are too general. Suc-cessful attempts are being made to remedy this, especially in literature, by the University Extension Movement. People are discovering that they need not necessarily be college graduates to become cultured and appreciate the best. This is a condition, then, for which some allowance can be made but what shall be done for the individual—and he is one of a large family—who IHHH I THE GETTYSBURG MERCURY. 33 I while admitting his ignorance of the principles of art, yet cooly in-forms you that he can "tell a fine painting when he sees it, or a good piece of music when he hears it?" This is the class of peo-ple who open the way for those would-be artists who make "suc-cess" and "money"synonyms. They are both pretenders. The public, eager to be gullied, thinking that money will purchase everything, aims at seeming to be well-versed in art; the artist, with little real knowledge, and less imagination, too insincere and full of pretence to live his own life aims at the money or social position his apparent art productions will procure for him. Each deserves pity. They may gain their respective ends, but neither can ever know the delights of one who has developed a taste for art, or who has consecrated his life to it. They cannot, with all their wealth buy the wholesome, pure and rapturous thrill of delight, for one second, that another can invoke at will from such as Bach, Beethoven, Horace, Shakespeare, Raphael, or Wagner. Success in art, then, cannot be measured by the money one gains; a true artist will live in his art long after millionaires have passed away. Michael Angelo, Dante, and Palestrina still live while the names of their contemporary moneyed men are dead. And let us bear in mind, too, that the road to success is always one of toil and weariness. —P. '00. THE TRIP TO CHAMBERSBURG. ABOUT forty of the boys took advantage of the recent good sleighing and went to Chambersburg to attend a concert given by our Glee and Musical Clubs. The party was divided into three sled loads and got started after an hour's delay in waiting for our Proctor (who decided to accompany us about the time we were ready to start) to get a hair-cut and shave in or-der to be presentable to the sight of the Wilson girls. Soon after leaving Gettysburg it started to snow hard, so we had to break our own road, which soon told on our horses. When we reached the top of the mountain we were informed that we were favored if the horse would be able to get us to Chambersburg that night, much less bring us back. The boys got scared and decided to wade the snow when a steep hill was reached rather than spend the rest of l^uMmmmmmummMwmm 34 THE GETTYSBURG MERCURY. the night so far from friends. All the other sleds, which were lighter, passed us on the mountain except the fourth one, which was a cutter with two freshmen in it. They heard of the fellows going, so the}' went up town and after much persuasion, and many promises in case the horse and sleigh were lost, they started out in pursuit of the other three sleds. The heavy snow covered all traces of a trail, yet by the aid of matches and sign-boards they reached the top of the mountain where the road was rough, the trees close on either side, no full moon to light the way, in fact there was nothing there but a team and two scared freshmen. One was positive that there were bears in the mountain because he knew of one having been shot recently. The other tried to con-vince him that they were perfectly safe so long as they staid in the road, but after a few strange sounds were heard in the woods and a few dark stumps were seen in the direction of the noise, they were both positive of the presence of bears, so they turned and lost no time in getting back home, where they related their ex-perience to their friends. Our last through sled reached its desti-nation after a long six hour's drive. The only amusement on the way over was giving yells, singing songs and telling stories. We went immediately to the concert, where we were greeted by the presence of about thirty Wilson girls who showed their appreci-ation for our yells and songs by their innocent cousinly smiles. After the concert we had supper, a thing we looked forward to after we walked the second steep hill. About 11 p. M. we were informed that it would be impossible for the horses to make the return trip that night. Well, the common topics of conversation among the boys who went financially prepared to return the same night, were as follows: Where are you going to sleep? Have you any money to lend ? Do you have any relatives in town ? And do you think we can stand the proprietor off? It happened that some went prepared to stay a week, so the money soon became equally divided, and the boys spent a pleasant night but by no means a quiet one, if you can believe the report of the proprietor. The next morn-ing we were allowed the privilege of visiting the Wilson College and attending chapel with the girls, a privilege which seemed to be enjoyed mutually, judging by the interest they took in showing us through the college buildings. On our way back the only stop made was at the big hotel on the top of the mountain where we THE GETTYSBURG MERCURY. 35 did justice to a good dinner. The trip was enjoyed by all who took it and the same crowd could be easily induced to repeat the trip, especially if the Wilson girls were at the other end of the line. —H. M. C. ATHLETICS. THE Sons of Hercules have gotten down to systematic work, and expect to hold their exhibition about the third week in March. Every Monday, Wednesday and Friday evenings are devoted to this branch of athletics, basket-ball occupying the floor on other days. A number of old men are candidates, includ-ing Koser, who is leader, Traub, Bottinger, Stock, Straw, Brum-baugh, Smith, Smyser, Jr., and Bickel. These are all men whose work is well-known. Among new men who are showing up well may be mentioned Stock, Jr., McClean, Claney, Koser, W. W. Hartman, Smyser, Jr., and Ketterman. In general, the work is of a high standard and promises a good exhibition. Beside the usual features, it will include this year, boxing and wrestling ; and the programme will also be varied by performances of the glee and mandolin clubs. A game of basket-ball will close the evening, which is certainly one to look forward to with pleasure. There is plenty of good material yet dormant, however. Let every man come out and do his best to make this year's gym team a success. Manager Weigle has completed his schedule for the coming season with the exception of one date. It is as follows: April IS—Franklin and Marshall at Lancaster. April 20—Susquehanna at Selinsgrove. April 21—Bucknell at Lewisburg. April 22—State at State College. April 26—Dickinson at Gettysburg-. May 5—Susquehanna at Gettysburg. May 6—Indians at Carlisle. May 13—Dickinson at Carlisle. May 20 -Franklin and Marshall at Gettysburg. May 27—Indians at Gettysburg. June 3—Open. June 10—Bucknell at Gettysburg. It will be noted that we meet Dickinson again for the first time in five years and other old rivals are on the list. All the teams ^mmmmmmm 36 THE GETTYSBURG MERCURY. are about our strength and there is no reason why we should not have a successful season. Let every man come out and get down to hard work and we will make the season of '99 one to be re-membered. EDITOR'S SCISSORS. That New Year resolution, Unlike most things of earth, Grows ever small and smaller; It was biggest at its birth.—Ex. HEARD AFTER THE BLIZZARD. " Don't you throw that at me, kid ! " " Gwan, I'll lick the whole college." —W. The boys came over the mountain, The boys came over the mountain, The boys came over the mountain, To see the Wilson girls, To see the Wilson girls, To see the Wilson girls, The boys came over the mountain, The boys came over the mountain, The boys came over the mountain, To see the Wilson girls. We won't go home till morning, We won't go home till morning, We won't go home till morning, For we've seen the Wilson girls, We've seen the Wilson girls, We've seen the Wilson girls, We won't go home till morning, We won't go home till morning, We won't go home till morning, We've seen the Wilson girls. -Sled No. 1. When you leave college without permission, always take the Proctor along. THE GETTYSBURG MERCURY. 37 Old Dorm to New Dorm ; "You may be pretty, but you're terribly cracked." New Dorm to Old Dorm ; " Cork it off ! You've been full ten years." I saw an old man in a funny old wig Go dancing- along-, jiggity gig. Behind him there capered and gambolled a dog And a donkey that ambled, joggity jog. They jigged and they jogged and they gambolled in glee To the tune of a fiddler, fiddle dee dee. They went till they came to the volcano's top, And down they went into it, hobbity, hop. And then I didn't see them any more. —Castalian. ,t^^ri:sjr~s->r-s5jr*sis->t4r-»r~s>jr^-> RINTING WE PRINT THIS BOOK ^ and BINDING MT. HOLLY PRINTING COMPANY. The Mount Holly Stationery and Print-ing Company does all classes of Printing and Binding, and can furnish you any Book, Bill Head, Letter Head, Envelope, Card, Blank, or anything pertaining to their business in just as good style and at less cost than you can obtain same elsewhere. They are located among the mountains but their work is metropolitan. You can be convinced of this if you give them the opportunity. MT. HOLLY SPRINGS, PA. ^«_r^_jr-M^--w~jr^r^:r^r^:kJc^jr"5^rT^r-^^r-5«j H. S. BENNER, ■-^--ib tEroxel. Dealer in ^irte (groceries anb Itottons *_x_4}orfc Street. Teachers. Union Teachers' Agencies of America REV. L. D. BASS, D. D., Manager. Pittsburgh Pa., Toronto, Can., New Orleans, La., New York, N. Y., Washington, D. C, San Francisco, Cal., Chicago, 111., St. Louis, Mo., Denver, Col. There are thousands of positions to be filled. We had over 8,000 vacancies last sea-son. Unsurpassed facilities for placing leachers in any part of the U. S. or Canada. One fee registers in 9 offices. More vacan-cies than teachers. Address all applications toPITTSBURG, PA. MUMPER & BENDER Furniture Cabinet Making, Picture Frames Baltimore St., GETTYSBURG, PA. .GO TO. I}otel (Gettysburg Barber Sfyop. Centre Square- B. M. SEFTON. W. F. CODORI, Sim^Tcodori Dealer in Beef, Pork, Lamb, Veal, Sausage. Special rates to Clubs. York St., GETTYSBURG. .ao TO. TIPTON & BARBEHENN, Barbers, In the Eagle Hotel, Cor. Main and Washington Sts. Subscribe for t£jc .©ettysburg. HIercury MtfH FAVOR THOSE WHO FAVOR US. I gasebaU ^applies, .SpalOtng's SLeague JBail, dftite, dfcasfcs, Etc. Managers should send for samples and special rates. Every requisite for Jennie, ©olf, Crtcftet, aracft anO ffielb, ©gmnaetum Equipments ant) ©utftts Complete Catalogue Spring and Summer Sports Free. The Name the Guar-antee." a. ©. SpalOlng & JSros. New York .•. Philadelphia V Chicago S. G. Spangles & Co., Piitc >IfW 102 EAST MIDDLE STREET. Telephone 39. S. J. CODORI, Jr. *H Druggist*** Dealer in Drugs, Medicines, Toilet Articles, £ Stationery, Blank Books, Amateur Pho-tographic Supplies, Etc., Etc. .Baltimore Street. R. H. Gulp, PAPER HANGER, Second Square, York St. COLLEGE EMBLEMS. EMIL ZOTHE, ENGRAVER, DESIGNER AND MANUFACTURING JEWELER. 19 S. NINTH ST.PHILADELPHIA. PA SPECIALTIES: Masonic Marks, Society Badges, College Buttons, Pins, Scarf Pins, Stick Pins and Athletic Prizes. All Goods ordered through C. H. Tilp. Gotrell # Leonard, 472-474 Broadway, Albany, N. Y. makers of CAPS, GOWNS and. HOODS To the leading American Colleges. Illus-trated Manual, etc., upon application. Meneely Bell Co. TROY, N. Y. MANUFACTURERS OF SUPERIOR BELLS The 2000 pound bell now ringing in the tower of Pennsylvania Col-lege was manufactured at this foundry. mK^^m^mt^^mmm PATRONIZE OUR ADVERTISERS. You can't expect to create the im-pression that you are well dressed unless your clothes are MADE FOR YOU. Equivocate as you may, the fact remains that ready-made g-arments lack that air of exclusiveness which custom work possesses. J. D. LIPPY, Merchant Tailor 39 Chambersburg St., Gettysburg-, Pa. G. E. SPANGLER, j» ( Successor to J. W. Eicholtz & Co.,) Dealer in Pianos, Organs, Music, Musical Instruments, Strings, Etc. YORK STREET, 1ST SQUARE. GETTYSBURG. II08 CHESTNUT ST., PHILA. Wright's Engraving House HAS become the recognized leader in unique styles of COLLEGE and FRA-TERNITY ENGRAVINGS and STA-TIONERY, College and Class-day Invita-tions, engraved and printed from steel plates Programmes, Menus, Wedding and Recep-tion Invitations, Announcements, etc., etc. Examine prices and styles before ordering elsewhere. Fifty Visiting Cards from New Engraved Plates $1.00. ERNEST A. WRIGHT, 1108 CHESTNUT ST., PHILADELPHIA. JOHN L. SHEADS, New Cigar Store Next Door to W. M. Depot, GETTYSBURG. P. F. HENNIG, DEALER IN Bread, Rolls, Pretzels, Crackers, YORK ST., GETTYSBURG. Reasonable Rates to Clubs. 1XX filler, Grocer, Confectioner and Fruiterer. Ice Cream and Oysters in Season . . . \9 TXlain St., ©ettusburg. City Hotel, Main St. Gettysburg. J* Free 'Bus to and from all Trains Thirty seconds' walk from either depot Dinner with drive over field with four or more, 51.35 Rates $1.50 to $2.00 per day. John E. Hughes, Prop. C. A. Blocher's Jewelry Store, For Souvenir Spoons, Sword Pins Etc. All kinds of Jewelry. Repairing- a Specialty. POST OFFICE CORNER CENTRE SQUARE .Photographer. No. 3 Main St., GETTYSBURG, PENNA. Our new effects in Portraiture are equal to photos made anywhere, and at any price.

<span style="font-size: 12.0pt; line-height: 115%; font-family: 'Times New Roman',serif; mso-fareast-font-family: 'Times New Roman'; mso-fareast-theme-font: minor-fareast; color: black; mso-ansi-language: PL; mso-fareast-language: RU; mso-bidi-language: AR-SA; mso-bidi-font-weight: bold;">Celem artykułu jest analiza literatury historycznej w celu prześledzenie podstawowych sposobów popularyzacji studiów ukrainistycznych na zachodnich terytoriach rosyjskiego imperium pod koniec XVIII–początku XIX wieku. Ustalono, że proces ten zyskał wsparcie dzięki elicie ukraińskiej, żywo zajmującej się problemami tożsamości ukraińskiej. </span><span style="font-size: 12.0pt; line-height: 115%; font-family: 'Times New Roman',serif; mso-fareast-font-family: 'Times New Roman'; mso-fareast-theme-font: minor-fareast; mso-ansi-language: PL; mso-fareast-language: PL; mso-bidi-language: AR-SA;">W tym kontekście scharakteryzowano działalność postępowych Ukraińców w instytucjach naukowych i literackich, ośrodkach wydawniczych, różnych organizacjach i stowarzyszeniach. Pokazano również aktywność naukową i literacką </span><span style="font-size: 12.0pt; line-height: 115%; font-family: 'Times New Roman',serif; mso-fareast-font-family: 'Times New Roman'; mso-fareast-theme-font: minor-fareast; color: black; mso-ansi-language: PL; mso-fareast-language: RU; mso-bidi-language: AR-SA; mso-bidi-font-weight: bold;">Fiodora</span><span style="font-size: 12.0pt; line-height: 115%; font-family: 'Times New Roman',serif; mso-fareast-font-family: 'Times New Roman'; mso-fareast-theme-font: minor-fareast; color: black; mso-ansi-language: PL; mso-fareast-language: RU; mso-bidi-language: AR-SA; mso-bidi-font-weight: bold;">Tumanskiego, znanego wydawcy, historyka, dziennikarza, który</span><span style="font-size: 12.0pt; line-height: 115%; font-family: 'Times New Roman',serif; mso-fareast-font-family: 'Times New Roman'; mso-fareast-theme-font: minor-fareast; mso-ansi-language: PL; mso-fareast-language: PL; mso-bidi-language: AR-SA;"> miał niebywały wpływ na rozwój kultury ukraińskiej (i idei narodowej) na przełomie XVIII i XIX wieku, w złożonych warunkach imperialnej rzeczywistości</span><span style="font-size: 12.0pt; line-height: 115%; font-family: 'Times New Roman',serif; mso-fareast-font-family: 'Times New Roman'; mso-fareast-theme-font: minor-fareast; color: black; mso-ansi-language: PL; mso-fareast-language: RU; mso-bidi-language: AR-SA; mso-bidi-font-weight: bold;">. Omówiono jego wkład</span><span style="font-size: 12.0pt; line-height: 115%; font-family: 'Times New Roman',serif; mso-fareast-font-family: 'Times New Roman'; mso-fareast-theme-font: minor-fareast; mso-ansi-language: PL; mso-fareast-language: PL; mso-bidi-language: AR-SA;"> w początkową fazę ukraińskiego odrodzenia narodowego, które dokonywało się przez działania artystyczne, naukowe, wydawnicze, dziennikarskie i edukacyjne, mające na celu gromadzenie i rozpowszechnianie wiedzy o historii Ukrainy.</span><!--[if gte mso 9]><xml>
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Transcript of an oral history interview with Leonard "Nate" Palmer, conducted by Jennifer Payne at Norwich University in Northfield, Vermont, on 13 September 2013, as part of the Norwich Voices oral history project of the Sullivan Museum and History Center. Nate Palmer graduated from Norwich University in 1963, served in the U.S. Army, and eventually bought into his family's business, John Palmer Moving & Storage, Inc. The bulk of his interview focuses on his experiences as a student at Norwich University and his service in the Army. ; Nate L. Palmer Oral History Interview Interview Date: 09/13/2013 Interview Location: Sullivan Museum & History Center, Norwich University Interviewed by Jennifer K. Payne Transcribed by Thomas H. King III JENNIFER PAYNE: This is Jennifer Payne. Today's date is Friday the 13th of September 2013. I'm at Sullivan Museum and History Center at Norwich University and I'm interviewing Nate Palmer. Nate. NATE PLAMER:: Hi Jennifer, my name is Lenard Nathan Palmer. I was born in Concord Massachusetts in 1941 that puts me a 71 years old, almost 72. I went to Norwich from '59 to '63, graduated in '63 and everybody called me Nate or my real close friends called me pig and that came, that name came because you could see all the meals we had looking at my shirt (Laughing). So that's, my roommates called me pig (laughing). I came to Norwich because I applied to two colleges and UMass at Amherst and Norwich and I'd gone to UMass Amherst for a football camp when I was a junior. I just thought it was too big. I'd never been to Norwich but some of my guys in high school come to Norwich, so I says well I'll go up there. So I'd never been here and came up here (Laughing). My major was, I started as, signed up for business when I came, because my math was, I was a terrible student in high school but then my junior and senior year, in the summer I worked at a construction job and that was the hardest thing I ever did. I was what, 16 and 17 and I was working alongside union laborers and they expected me to do the exact same thing that they did and I had all the worst jobs, sweeping streets, everything. So it was an engineering job so I said, well I'll change my major and be an engineer. So I was a civil engineer when I was, when I came here. Not very good, but I made it. I think my biggest accomplishment here was I graduated in four years. I thought that was, for all the trouble I had been up here, graduating in four years was just great. My roommates, freshman year I had Ed Parady, he's from Glens Falls, New York. Still stay in touch with him. Sophomore year I had Paul Mouris and Joe Valente, there were three of us in a corner room. Junior year I had Jack O'Neil, Jack and I still just great friends, we got in more trouble and then senior year I finally grew up and I had John, Larry Dunn. Larry's a doctor now and I think Larry was probably one of the reasons I didn't get kicked out, out of school when they had the panty raid because I had learned my lesson (Laughs). Let me see, we had no fraternities. I think ours was either the fir-, I think ours was the first year that we came and we had no fraternities. So we had class clubs and I think the class clubs was the best thing that ever happened to our class because, I think the fraternities, the classes went in different directions. You had all your friends, freshman, sophomores, juniors, and seniors and so you became friends with your fraternity brothers. We couldn't talk to the seniors, we couldn't talk to upperclassmen. So we'd go down to the class club and all our fr-, ya know, freshmen were all there together. So we knew each other and we stuck pretty close together and it was sort of like being in the Marine Corps when you're, ya know a recruit and you sort of stick together because you got those other guys always after ya. Is this ok? JENNIFER PAYNE: Yeah, this, you're fine. NATE PLAMER: I played football, was the only sport I played. I played junior and senior year. I'd played football since I'd been 12 years old. 10 or 12. JENNIFER PAYNE: Wow NATE PLAMER: And but when I came to college I thought that I had to study and, ya know football was just too hard to, ya know try to do that. But I sat in the stands my freshman and sophomore year almost killed me. I, first time I'd ever watched a football game. Ya know I'd always been down in the, ya know playing in or sitting on the bench, and it almost killed me. So I went out for football spring my sophomore year and I really enjoyed it. I had a lot of fun playing, I liked to play, I like to play football. JENNIFER PAYNE: What position? NATE PLAMER: I was a halfback, a defensive halfback, and ya know. Lock my friend, good friend Lock would be the defensive halfbacks and sometimes would be on offense. We had some good running backs. I was, I'm slow, so I wasn't ya know that fast but I could play defense. So, but we had a great time. I did earn a letter. I played enough junior and senior year to get a letter, which I was happy with. Other activities? I didn't do, I don't think I did any other activities at Norwich. I got in trouble is what I did that was the other activities I was… JENNIFER PAYNE: What did you get in trouble for? NATE PLAMER Stupid, stupid things. Freshman year we came back, we had Christmas. We were throwing firecrackers out the third floor of Alumni Hall. So they came up and we'd thr-, we'd turn the lights off, throw the firecracker out and about 8 or 9 o'clock everybody's coming back. A upperclassman saw the firecrackers coming out, came up and I got 30 days CMC. Sophomore year, pretty much the same thing except we were throwing whiskey bottles out. JENNIFER PAYNE: Empty? NATE PLAMER: Yeah, we weren't throwing full ones out, they were empty when we threw them out! So I got 60 days for that. So I have that's 30 days my freshman year, 60 days my sophomore year. Junior year, I don't know what we were doing but I got 90 days CMC for creating a disturbance on the upper parade ground, I don't know what we were doing. So for three years in a row, the spring I was in my room and so my fourth year when we had the raid on Vermont College I was up there but I stood in the middle of the quad and didn't go into any of the rooms. Let me see, Colonel, I think it was Ferguson, grabbed me two or three times up there, ya know, but when I had to go in front of the board they called us all in, everybody they called in, wanted to know what we did, and so. They asked, "Were you up there?" I said yes sir. "Were you in the dorms?" No sir I was not. "Now you sure?" I'm sure, I stood in the middle of that quad. And it was fine, so I didn't get CMC, I didn't get any tours for that. But I'd finally grown up and realized and another problem was when I was a junior they put out a, ya know they put out general orders out and special orders all the time. They put out a general order that on your second CMC you'd be automatically expelled for 6 months or a year. I had already been on three times when the letter came out. So I don't know whether that got my attention but I decided that I'd better grow up (Laughing). I mean I came here I was 17 years old so I was ya know young and stupid. Let me see, what did you do to relax? Drink beer I guess. JENNIFER PAYNE: At, in the dorms or did you go out. NATE PLAMER: On occasion we would. Ya know, I mean. Jack and I junior year, now this is the 90 day CMC. I think we probably got it in the spring, because I think I only ended up doing 30, ya know because the school year ran out and they didn't carry the CMC's over, thank god. So Jack and I in, they had graduation ya know. I think graduation might have been Sunday and we're in, Saturday night we're in the CMC, you have to sign out on your door and we had somebody go out. We were going to go home the next day and we sent one of our friends out to get a case of beer a piece to go home with. So we're sitting in our room and we got thirsty and we figured nobody's going to come up so we got the cases of beer and we started to drink. And we had the record player blasting. I was What I Said by Ray Charles or somebody. So Jack has to go to the bathroom so he goes out, locks the door and it was Pete Smith, who was also on CMC in there. He was from down the hall. Jack locks the door, we got the record player so loud that when Jack is back he's banging at the door and he says "Nate the sarge and I are out here." Well we couldn't hear that. All we did was hear the door and all of a sudden I opened the door, I got a beer in one hand, open the door in the other and there is Sergeant Iovany. Regular army sergeant coming around checking on the CMCs to make sure they were in their room. And then I, how about a beer Sarge, cause I knew I was going to get kicked out of school, I knew it. We, the beer, we had a standard waste basket, ya know. It was so full the beers, the cans were all over the floor. So he came in and sat with us for about a half an hour talking and we didn't know what he was doing. So he gets up to leave he says "Hey boys you better clean this mess up" and that was it. And I'm telling you we were never so, well I don't know scared, but I knew, we knew we were going to be kicked out of school. So I guess that's, we did do a little drinking. Not very much, but now that's on CMC (Laughing). Not very smart thing to do (Laughing). JENNIFER PAYNE: Well you were thirsty. NATE PLAMER: Huh? JENNIFER PAYNE: You were thirsty. NATE PLAMER: Well we were bored. Ya know everybody's out having a good time. The guys are coming in, they got their girlfriends, ya know downstairs and this and that. And we're sitting in the room, marking times. Like being in prison, ya know. So we knew we had the beer in the car outside, so I don't know whether we went out or somebody brought it in to us but it was, Jack and I never forgot that. JENNIFER PAYNE: What time of year was it? NATE PLAMER: That was June 6th the moment we graduated, we were going home the next day, they were graduation weekend (Laughs). JENNIFER PAYNE: Summer (Laughs). NATE PLAMER: Let me see, where did we go for entertainment? I think the entertainment was, for my crowd was getting dates with the girls and so in the spring and the fall we would go to Vermont College and, ya know get those girls and we'd go, usually we'd go up to the airport. You could go sit at the airport and watch the plans come in and we'd drink up there or we'd go to, in the spring you'd go out in a farmer's field and you'd shovel it off so that you get the snow off it early spring so that it would dry out so you'd go put your blankets out there. So then in the winter, we'd go down to Green Mountain and especially when you were younger because you could drink in New York when you were 18. So we would drive down to Green Mountain, we would get dates and then we'd drive over to Branardo's or the Hampton Manor and they had a band over there, we'd dance all night. We had just the best time then we'd bring the girls back and then would drive home and that, we have more stories of coming home, who would drive, who's car, how many people you had in the car. The last car out of there, had to take everybody that was left at Norwich. We, I could remember one time I was sitting in the back seat and there was four of us in the back seat and there were either two or three people laying like cord wood on top of our legs and I'm not kidding you. One time we were coming back and this is not just us this happened all the time. But I was sitting there asleep in the back seat and all the, ya know riding and this and that everything's fine. All of a sudden I felt a little bump, it was bumpy and so it woke me up and, ya know it was sort of dark all of sudden it was like somebody turned the lights one. It was the brightest thing you've ever seen in your life. All of a sudden I felt a sort of flying sensation and then boom. We had gone off the road and the white light was because he hit a snowbank and all the snow was coming back and reflecting off the front headlights. So it was bright as it could be and then they bang was we hit, in the farmer's field on the snow. I mean and that was just, that was me, in that car. But you talk to 20 guys and they all got the same story in their car doing something else. So that was our entertainment I guess. JENNIFER PAYNE: But the girls were from Green Mountain College? NATE PLAMER: Right JENNIFER PAYNE: Ok NATE PLAMER: So in the winter the girls were from Green Mountain and then in the spring, in the summer the girls were at Vermont College. So that's how I did it. And that's how all my friends did it, ya know the guys I hang out with and then it took us, it took me a six pack to get to Green Mountain and I was not in very good shape when I finally got to Green Mountain to sign out the girls. See that's young, young, of course I wasn't 18, I wasn't 21 drinking on the way down there either (Laughs). JENNIFER PAYNE: Songs? Do you remember any songs? NATE PLAMER: The only songs, the only songs we all remember "On the steps of Jackman," I mean as far as the Norwich song. I don't remember, what was it the Norwich, whatever that song is, I don't know that on. We all know "On the Steps of Jackman." JENNIFER PAYNE: And what's, how does that, what's that, how does that go? NATE PLAMER: On the steps of Jackman, crying like hell, lies a new born baby. Can't you hear that son of a bitch and bastard yell? Who could be his father, maybe it's you. Just another bastard son of old NU (Laughing). So that's, we all know that song (Laughing). But this, the green fields or whatever, the Norwich song, I don't know what the words to that one are (Laughs). I guess my favorite instructor must have been Professor Munger, he was in civil engineering and, but I don't remember the professors, ya know. Least favorite class at Norwich? I don't know, they were all hard for me. Ya know, I mean so I guess they were all my least favorites. I didn't have, ya know anything that I just didn't really like. It's just they're all, I was, I don't know. I didn't know how to study, I never learned how to study at Norwich. I finally had to go in the Army to learn how to study. Ya know, stupid, you'd think a college kid would know how to study, I didn't. What do I remember being a rook? What I remember, in those days we used to have to brace up against the wall. So when the corporal came by you'd have to brace so we were in Alumni and Alumni's old and it's got those old plaster walls and we'd used to have the water bucket to keep the place from burning down, get some moisture. Well I said I used to be a football player, was a football player. Well I could brace as hard as you've ever seen. I hit the wall one time and knocked the plaster off the wall in the inside. The guy, the two kids in the inside, "hey what's going on? All the plaster…" so after that they said we couldn't hit the wall hard, we just had to brace up close to it, but not hit it. JENNIFER PAYNE: So, tell us a little bit more about bracing. NATE PLAMER: Bracing was, you would, if you walking down parallel to the corridor you were right against the wall, shoulders against the wall and upperclassmen, I guess a corporal came by you would put your back parallel to the wall and you would hit the wall with your back and your feet against the thing, against the kick plate on the bottom. Well I could, I could really hit the wall hard and so that's what happened. That's one thing I remember about my rook year. Knocking the plaster off the wall. JENNIFER PAYNE: Wow NATE PLAMER: How were you disciplined? Well ya know we all had the corporals and the sergeants as a freshmen and we couldn't talk to the upper classmen and we'd get tours if you didn't, ya know proper shave or shine or ya know. But I, just normal stuff, nothing special, just. All right, what was the hardest part of attending Norwich? I think, I think hardest part was the traveling back and forth. I, ya know, was about a 4 hour trip from the Boston area up here. Ya know we didn't have 89 at the time. So it was just a long ride and, but I think other than that. That's about the only thing that I remember that was hard up here. You had a lot of friends, I mean so we had a lot of fun. Let me see, what was the most important thing that Norwich taught me? Ya know, I, I would like to say integrity but in honesty but I think that's, you're sort of born with that stuff I think. But I think Norwich reinforces that, I think ya know the no lying, cheating, stealing, those are good things and but I think if you come up here and you're a lair, a cheater, a stealer, Norwich is not going to change you. But I think if you have the, ya know that, those qualities I think Norwich reinforces it, and I think it's, I think it's great. There was a great article on I'm not sure how long ago but I just put it out to the class. Frank Minter, I think he's class of '86. Wrote the article in Forbes and talked about, ya know the integrity at Norwich and the honor code. He said, Norwich has got about what, eight or ten words. He said Harvard's got 1800 (Laughing). He says it just has to be simple, it does, ya don't have to explain, ya know. So I think, ya know the Norwich code is good. I think it's good for the students and I think, ya know if you can live by it you're alright. So I think that's what it taught me. I've talked about the, some of the funny stories. There are thousands and thousands of funny things that we did. I don't tell a very good story but if you get some guys up here. Really, really great funny, funny things that happened. And after graduation, I was an engineer so I got recruited to go to the state of California to be a highway engineer. My good friend Cy Danforth and I had bought a car. Bought a car together and we drove to California. JENNIFER PAYNE: What kind of car? NATE PLAMER: It was a Dodge, it was a convertible, it had big wings, a 59 Dodge. It was the most beautiful thing you ever saw in your life. And so six of us went out there, two of us had jobs and Bob Goldstein had another convertible and so they had three car, they had three in their car. We had three in our car and we drove cross country and it was the funniest thing. We, I would drive in the morning so I could sit in the back seat and drink in the afternoon (Laughs). And we went across the Mississippi in St. Louis and somebody had mentioned, yeah you get a bottle of vodka or something and you get a watermelon and you make a whole in the top of the watermelon. Stick the bottle in there then you can, ya know eat the watermelon. Well we tried that and we had a big watermelon fight going across the Mississippi throwing the watermelon back and forth to each other. We ran, sort of ran out of money about Las Vegas. And so Goldy had been to Las Vegas, I think that summer or the year before, he said we can make some money. So we'll to Vegas, we'll take our money, we'll parley that, and that will get us to LA. That's were Cy and I had jobs. So we went to Las Vegas. I don't know how much money we lost but we didn't leave there with more money than we started with. So we ended up going to LA, the six of us, my cousin was living in Corona del Mar at the time. We slept on her floor for two nights. We went up to Hollywood and got two apartments right behind Grauman's Chinese Theater and that's where we spent the summer and then Cy and I went to the state of California, which was in LA and got jobs. The other guys tried to get jobs. Billy Zuydhoek was a meat cutter, he cut meat (Laughing). Goldy, Goldy was going to be a veterinarian. He got a job for a, as a vet. As an assistant in a veterinarian place. Steve Lockwood, I think we worked for an insurance company. He got a job for an insurance company and Dick Macy sold encyclopedias door to door (Laughing). And that's what we did in the summer until we all had to go into the service. Every couple of months somebody would leave to go in the service and we left, I think we left Steve Lockwood there, cause I don't think he had to go in the service until May. Cy and I left in December cause we had to go in service in January and… JENNIFER PAYNE: What year was this? NATE PLAMER: This is June to 63, we graduated June 63 and then we, Cy and I reported the 1st of July to the state of California in LA and then in 64, January 64 six months later Cy and I had to report to Fort Belvoir Virginia for, to go on active duty. So while we were in California Cy Danforth worked for a, one design squad and I worked for another one. Well his boss was Elmo Duglass and Elmo was, had been in the Army. Retired, got out as a Captain, he was a black guy and he said, Cy you have got to go in Airborne. He says you got to, ya know if you're going to go into the service you need to go to Airborne. So Si and I own the car together. We drive to Fort Belvoir and Cy says we got to sign up for Airborne. Elmo says we got to go to Airborne school. So we sign up to take the PT test. We go down to Fort Benning cause we own the car together, we gotta go together. We went down to Benning, we went through Airborne school. It was more fun, but the third week you do jump training, jump. And so we all get in the Airplane and I'm looking around and says I've never been in an airplane before. I'm about ready to jump out of it (Laughing). So I had five take offs and no landings in an airplane. So that's, that was in, I think that was May or June of 64. JENNIFER PAYNE: What was your rank? NATE PLAMER: I was a second lieutenant, so we all went in as second lieutenants and then some of us stayed in and some of us, ya know. So I ended up two years active and 20 years in the reserve. So was ending up as a lieutenant colonel. JENNIFER PAYNE: Really? NATE PLAMER: Which was just great. I had a great time. Very difficult, hard but it was good. JENNIFER PAYNE: And you served in California? NATE PLAMER: Went to France, because I took two years of French in high school so I could say parle vous francaise, and they gave everybody a language test when you went into the service to see what you could do. And so I ended up going to France, all my friends went to Vietnam, they went to Germany. All our class, friends, classmates and some went to Vietnam, Korea. We went all over the place, but I ended up in France because I had taken two years of French in high school. JENNIFER PAYNE: Where in France were you? NATE PLAMER: Verdun and then Etain and I was second lieutenant and then promoted to first lieutenant and I got there and I think two days after I got there I had to lead the platoon on a road march down from Verdun to Chalons I think. Now I've been in country two days and I'm taking the platoon down there. I had to sign for a million dollars' worth of equipment. Ya know so you're a second lieutenant and they say ok here's all your equipment sign for it. When you leave in two years it'd better all be here or you're going to pay for it and that's what a second lieutenant does. That's what an Army officer does, ya know. JENNIFER PAYNE: Wow NATE PLAMER: Yeah, wow, sign, ya know 22 years old, 21 years old sign for a million dollars' worth of equipment. Gas masks, rifles, bayonets, helmets, yeah. JENNIFER PAYNE: What else did you do in France? NATE PLAMER: I, ya know I guess that was about it. Ya know I was just a second lieutenant, first lieutenant, was in 97th engineer battalion. Went to the, go to the officer's club, ya know at night at a, ya know, it was fine. Then when I came back as an officer we had a six year commitment. So you have two active, two active reserve, and then two inactive reserve at that time. So I left France, went back to California and tried to find an engineer unit to attend weekend training as an engineer. Well the reserves didn't have engineers at that time. They had other things, so I had to join the National Guard if I wanted to be in a engineer unit and they had an engineer company in Burbank, California. So I went down there and said, ya know I've just got off active duty I need a, ya know two years as active reserve. I didn't realize how much they needed people like me, because usually they don't, the officers that they have are a, they have not been on active duty. Here I walk in, I'm a first lieutenant, just had two years active duty. It was like gold walking in there, it was really wonderful. And so I ended up spending, let me see, 66 to 79 in the California National Guard when I moved back to Massachusetts and spent the rest of the time in the reserves. JENNIFER PAYNE: Where in Massachusetts? NATE PLAMER: Acton, Massachusetts, which is where I live and, but the reserves we would go to. I was attached to the Navy. JENNIFER PAYNE: You were attached to the… NATE PLAMER: So I'm an Army officer attached to the Navy. So we would go to London for annual training. I'd go to Hamber-, what was it, Italy, Germany, was great duty. So that's every summer I'd be gone for 30 days to, ya know. JENNIFER PAYNE: Which division of the Navy were you in? NATE PLAMER: It was, it was a naval reserve unit and they were in charge of the Middle East. That was the area that we had to provide engineering service for the Middle East. We had naval personal, we had Air Force, we had some guys from the Air Force, couple guys from the Army, and it was just like a training unit but if something happened they could call us up and, ya know go over and we'd have the expertise to do specific jobs. JENNIFER PAYNE: Wow NATE PLAMER: So it was good, it was good. But, ya know sometimes you get boring going to, ya know I like to do things. I don't like to sit around, ya know. Where are we? JENNIFER PAYNE: Ok. NATE PLAMER: You're not doing much talking here. JENNIFER PAYNE: I'm listening. How did your training prepare you for your work life? You said the Army was really where you learned organization or studying. NATE PLAMER: I just said I liked to work, I don't like to. When I left California I went back into my family business. I bought into my father's and my brother's business. And it's a furniture moving company, we have trucks and warehouses and stuff and it was very busy back in the 80s. Everything was go, go, go. I was working, I worked seven days a week. I worked seven days a week for maybe 20 years and loved every minute of it. Just really, I mean Sundays I would work maybe four or five hours. Saturday, six or seven but the other days, I would ya know and do everything. As an owner you do everything. So we built a business and bought warehouses, bought trucks but I think it's, I like to work, I like to do things, I don't like to. In California when I was an engineer, in California sometimes of the money runs out they don't do too much, ya know you have to sit at a desk and, ya know you don't see too much come out the end of the pipeline. Ya know it takes a lot of time to design a highway and do something. You don't see much come out. So when I had the chance to leave California and buy into the family business I thought it was a good idea. JENNIFER PAYNE: What's the name of the family business? NATE PLAMER: John Palmer Moving and Storage and I was in California and my father and brother where in the process of buying the business from my uncle. They wanted to build a new warehouse, so me being and engineer, they sent me the plans and I designed the warehouse for them and then after a while I said well why don't I just come be part of the business. So we built a warehouse and nice warehouse, 1,500 square feet. Couple years later we bought another warehouse, couple years after we added on to that warehouse. So it was very, the 80s and 90s were very. When housing was booming, people buying houses, not like it is today. It was just go, go, go, so. JENNIFER PAYNE: Wow. What advice would you give a Rook today about how to survive and thrive? NATE PLAMER: I think from being a business owner the Rook needs to look, not what he's doing, but look at somebody that is looking at him. What do they expect from me, how can I make the University or make whatever I'm doing better. Ya know, instead of, I'll put it as a perspective somebody coming in for a job. Ya know some people walk in, here I am, ya know, what do you want me to do? Versus being able to walk in and say I can do this for you, your company is going to be better because you hire me, because I know this and this and this and I will do this and this and this for you. So if you can look outside and from the outside as maybe that tak-officer is looking at you. What does he expect from me? So do it before he has to ask you to do it. Ya know, you're going to do better. Maybe you don't feel like doing that, but that's how to get along. Ya know, versus fighting the problem all the time. So look at it from the other person's perspective, of what he expects from you and you'll do far, far better. It will be a lot easier on you then fighting it. JENNIFER PAYNE: That's good advice. That's very good advice. Do you have any relatives at Norwich? Did you have any relatives? Do you… NATE PLAMER: I didn't, no, not at Norwich. I had two guys a year ahead of me in high school that came here and one graduated, one didn't. But that's, I don't have any… JENNIFER PAYNE: No kids, or grandkids? NATE PLAMER: No my kids didn't like the military. They said if they could start as a sergeant, fine but they're not starting as a rook anyplace (Laughing). Bad upbringing. JENNIFER PAYNE: What does "I Will Try" mean to you today? NATE PLAMER: I think do the best you can. Do, ya know, just try, just bust your fanny to do what you're supposed to do. Ya know I just got back a week and a half ago from a 2400 mile bicycle trip. Great Falls Montana to Acton Massachusetts. I did it in 35 days. JENNIFER PAYNE: Wow. NATE PLAMER: By myself. JENNIFER PAYNE: By yourself? NATE PLAMER: Yup and… JENNIFER PAYNE: By yourself. NATE PLAMER: Yeah, on a bicycle, you got to. It was very, very hard, but you have to, ya know, I mean everything hurt. But, ya know, so you have to get up every morning. I'd have to get up, now I'm going to do 70 to 100 miles today. No matter what hurt I had, ya know, I had a specific time frame that I had to be home in and I'd done a list of where I'd want to be every single night. I missed by one day. So I did 2,400 miles and missed by one day. JENNIFER PAYNE: Wow. NATE PLAMER: So that's what "I Will Try," just because something hurts, or something doesn't go right, or I don't feel good today. That's not a good excuse, ya know you got to, you got to work. Ya know you got to. JENNIFER PAYNE: Is there anything else you'd like to say? Do you want to talk about your project that you've done for the reunion? This is your 50th reunion. I don't know if you want to mention that? NATE PLAMER: Right, it is our 50th reunion. I've chosen to be the secretary. About a year ago, we started this about a year ago. We lost two very good classmates, very good. Within two weeks of each other and we didn't have a way of notifying the class that they had died. So in case you wanted to go to the wake or funeral. So we decided we would get everybody's email. So we started with that and then I had to learn how to use a computer because I was almost computer illiterate and so as I started doing that I had a printer and decided to do some pictures of this and that. Went to the archives and got pictures there. So now I have over 5,000 photographs of everybody in the class. JENNIFER PAYNE: 5,000. NATE PLAMER: 5, about 55, maybe almost 6,000 photographs that I've gotten from the archives, from the year books. I've got every, I think I have every picture of every guy that I can find in the archives and each in an album. So some guys have 30 pictures and I can email the 30 pictures to the guy and say this is your 4 years at Norwich. These are the pictures and so it's nice. So I learned how to use a computer printer. I have some beautiful photographs. I did the name tags for everybody. I learned how to do that by apple, because I had bought an apple computer and they will train you how to use it. It's been wonderful because I get a chance to email all the guys. Some guys will call me and we talk and it's like 50 years ago. It's just, ya know. All my friends are Norwich guys. I mean I have, ya know, they're just all my friends, ya know I got some great, great friends. We go in the winter, we go to Florida. One of the guys has a big boat. There'll be 8 or 10 of us on the boat for a week, 10 days playing golf. I just have great friends. JENNIFER PAYNE: That wonderful. Is there anything else you want… NATE PLAMER: No, no. Did we cover everything? JENNIFER PAYNE: We did. I didn't ask you, I know you didn't participate in the pantie raids so you really couldn't talk about what happened. NATE PLAMER: No, I, what we have is I asked everybody to right me a note on exactly what their participation was. I wrote one on what I did but some of the guys will tell me and some guys won't. But I have a binder on the pantie raid. JENNIFER PAYNE: Were the news reports of fire hoses and students running crazy… NATE PLAMER: Yes that's accurate. JENNIFER PAYNE: Was that exaggerated? NATE PLAMER: I don't think so because I had never seen. When I was up there I did not see the hoses but I've had guys write to me and it was one of the funniest things, he said one guy was hiding behind the tree and they tried to get him with the hose and I think some of the guys grabbed the hose from fires, from the firemen and started spraying the firemen. But I'm not sure the seniors did all of this. The seniors did some. But there were freshmen, sophomores, and juniors there. So everybody participated. When the school did the disciplining they would give the tours to the seniors but they would kick the underclassmen out and I'm not sure what the criteria was at for. But the underclassmen I think took a little harsher punishment then the upperclassmen but I think we got 8 or 10 guys that did tours, ya know and they were happy to do it. Because they figured they're gunna get kicked out so doing 10 tours was peanuts to them (Laughing). But, ya know it was a fun, it started out as a fun thing it could have ended up just no problem but as soon as the authorities got involved, then it just ya know. JENNIFER PAYNE: Yeah, historic though. NATE PLAMER: It is ya know, I think the school wants to try and forget it but none of the guys, I mean that's what we'll be talking about at the reunion and we got a 170 people coming back. With wives so what we got 60% of the people of our classmates are coming back. JENNIFER PAYNE: That's wonderful. NATE PLAMER: And 36, we started with I think 193 and we have 36 that are deceased and there's only 4 of the whole class that I can't find, yup. So we did pretty good, we did pretty good. JENNIFER PAYNE: Well thank you very much for your time.

DIRECT FEEDBACK STRATEGY IN THE TEACHING OF WRITING Army Vista Casmi Septianik English Education Department, Language and Art Faculty, Surabaya State University. email: armyvistacs@yahoo.co.id Prof. Dr. Susanto, M.Pd. English Education Department, Language and Art Faculty, Surabaya State University. Abstrak Penelitianinibertujuanuntukmendiskripsikanpenerapanstrategi Direct Feedback oleh guru untukmengajarmenulispadasiswakelassepuluh di sekolahmenengahatas Surabaya.Dalam proses pengajaranmenulisini guru menggunakanempattahapdalampenerapanstrategi Direct Feedback. Merekaadalahtahapperencanaan, penyusunan, pengeditan, danhasilakhirterbaru.Padatahapperencanaan, guru memberikanpenjelasandanpengungkapanpendapattentangapa yang akan di lakukandalampelajaranmenuliskepadasiswa. Setelahitu guru memintakepadasiswauntukmerencanakandanmenuliskan ide secarabebas yang berkaitandengan topic teks recount dalampengajaranmenulis. Dalamtahap yang keduayaitupenyusunan, guru memintakepadasiswauntukmengembangkan ide merekakedalamsuatuparagraf.Kemudiansetelahsiswaselesaimengembangkan ide dalamparagraf, guru memintasiswauntukmengkoreksikembalitulisanmerekadengancaradikoreksiolehtemansebangku. Tahap yang ketigaadalahtahapdalampengeditan.Dalamtahapini guru memberikanpengkoreksiandarihasiltulisansiswasetelahmendapatkanpengkoreksianolehtemansebangkudenganmenggunakan Direct Feedback strategibaiksecaralisanatautulisan.Yang teakhiradalahtahaphasilakhirterbaru.Dalamtahapini guru memintasiswauntukmengumpulkanhasilakhirtulisanmerekasetelahmendapatkankoreksidaritemansebangkudan Direct Feedback dari guru dalampertemuanberikutnya. Penelitimenggunakandeskriptifkualitatifdalamdesainpenelitian, karenatujuandaripenelitianiniadalahuntukmenggambarkankegiatan guru selamapelaksanaan Direct Feefbackstrategidalampengajaranmenulis.Penelitihanyamemilihpadasalahsatu guru bahasainggris yang mengajar di sekolahmenengahatas di salahsatukota di Surabaya. Data dalampenelitianinidiperolehdarihasilobservasi yang menggambarkanpenerapan Direct Feedback strategidalambentukpengkoreksiantulisansiswa.Data di analisisuntukmenjawabsemuapertanyaanpenelitian.Penulismenulissemuainformasitentangsegalasesuatu yang terjadiselama proses kegiatanbelajarmengajardalambentukcatatan yang panjang. Hasildanpembahasanadalah, pertamaadalahtahappenerapan Direct Feedback strategihanyaterfokusdalam proses kegiatanbelajarmengajar. Dalamtahapinipenerapan Direct Feedback dibagimenjadiempattahapanyaitutahapperencanaan, penyusunan, pengeditan, danhasilakhirterbaru.Dalampemberian feedback guru menggunakanempatperandalam proses iniyaitu guru sebagaipembacaataupartisipasi, sebagai guru menulisataupenuntun, sebagaiahlitatabahasa, dansebagaipengkoreksi. Dalamtahap yang keduaadalahtahappenerapan Direct Feedback strategiuntukmengkoreksitulisansiswadalambentukkesalahantatabahasa.Dalamsesiini, guru masukdalamtahappengeditandanmelakukanperannyasebagaiahlitatabahasa.Yang ketigaadalahtahappenerapan Direct Feedback strategiuntukmengkoreksitulisansiswadalambentukperbendaharaan kata.Dalamsesiini, guru masukdalamtahappengeditandanmelakukanperannyasebagaipengkoreksi.Padatahapankeempatatauterakhiradalahtahappenerapan Direct Feedback strategiuntukmengkoreksitulisansiswadalambentukpenggunaanparagrafing, pengejaan kata dan capitalization.Dalamsesiini, guru masukdalamtahappengeditandanmelakukanperannyasebagaipengkoreksi. Dari hasil proses kegiatanbelajarmengajarmenulistersebut, penulisdapatmenarikkesimpulanbahwa Direct Feedback strategisesuaiuntuksiswadalamkegiatanbelajarmengajarmenuliskarenadenganstrategiitu guru dapatmembantukesulitansiswasepertimembantumengurangikesalahansiswadalamkegiatanmenulis. Saran bagi guru adalahuntuklebihsadardalampenggunaanwaktudanbagipeneliti lain dapatmelakukanpenelitianserupadalamaspek lain danbisamenggunakanpenambahanpemberian feedback dalamkategorikontendanorganisation. Kata Kunci: Direct Feedbcak, Strategi, KegiatanMenulis. Abstract This study aims to describe the application of the strategy of Direct Feedback by teachers to teach writing to the students in the tenth grade of high school in Surabaya. In the process of teaching writing the teacher uses four stages in the implementation of Direct Feedback strategy. They are planning, drafting , editing , and the latest final versions. In the planning stage, the teacher gives an explanation and brainstorming to the students regarding what they are going to do in writing lessons. After that, the teacher asked the students to plan and write their ideas freely that are related to the topic in teaching writing of recount text. In the second stage, is drafting activity. Here the teacher asked the students to develop their ideas into a paragraph. Then, after the students finished developing their idea into a paragraph, the teacher asked the students to re- writing their work by using peer correction. The third stage is editing. In this stage the teacher gave the students' correction of their work after getting friends correction inpeer correction with the Direct Feedbackstrategy either in orally or in writing. For the last stage is final version. In this stage, the teacher asked the students to submit their final product after getting corrections from their friends and Direct Feedback from the teacherin the next meeting. The researcher used a descriptive qualitative research design, because the purpose of this study is to describe the activities of the teacher during the implementation of the Direct Feefback strategies in teaching of writing. The researcher chooses the one of English teacher who teachesin high school in one of the cities in Surabaya. The data in this study weretaken from the observation that illustrates the application of direct feedback correction strategy in the form of student writing. The data were analyzed descriptively to answer the research questions. The writerwrote all the information about everything that happened during the teaching and learning process in the form of long notes. The results and discussion are, in the first stage of the implementation ofDirect Feedback strategy is only focused in the process of teaching and learning activities. In the implementation of Direct feedback is divided into four stages, they are planning, drafting, editing, and the last final version. In providing feedback the teacher use four roles in this process, they are the teacher as reader or participation, as teacher writing or guide, as a grammarian, and as a evaluator. In the second stage is the implementation stage of the Direct Feedback strategies for correcting students' writing in the form of grammatical errors. In this term the teacher in editing stage and she act her role as grammarian. The third is the implementation stage of the Direct Feedback strategies for correcting students' writing in the form of vocabulary. In this stage the teacher in editing stage and she act her role as evaluator. In the fourth and final stage is the implementation stage of the Direct Feedback strategies for correcting students' writing in the form paragrafing usage , spelling words and capitalization. In this stage the teacher in editing stage and she act her role as evaluator. From those results of the process of teaching-learning in writing, the writercan draw the conclusion that Direct Feedback strategy is appropriate for the of students in learning activities because the teacher can help the student's difficulties such as helping to decrease the students'mistakes in their essays. Suggestions are to the teacher and other researchers. For the teacher has aware to time and for other researchers who will conduct this similar studies but in other aspects they can use the additional corrections of feedback on the content and organization categories. Keywords: Direct Feedback, Strategy, Writing Activities. Introduction In Merrill's Component Display Theory verifies feedback as the most important part in Secondary Presentation feedback may takes place during practice and/or elaboration stages. (Merrill 2002) states that feedback has also been long acknowledged as the most essential form of learner guidance. To confirm further of the important position of feedback, Andrews and Goodson (1980) state that feedback is included in one of the purposes of systematic instructional design that is to improve evaluation process "by means of the designated components and sequence of events, including feedback and revision events, inherent in models of systematic instructional design". In this case, feedback as strategy applied by the teacher is the important position to improve the students evaluation or when teaching learning process during practice and revisions in class. Feedback is also an important component of the formative assessment process. Here, formative assessment gives information to teachers and students about how students' writing relate to classroom learning goals. One of the strategies use by the teacher in giving formative assessment is by using direct feedback. Direct feedback is a strategy which provides feedback to students to help them correct their errors by providing the correct linguistic form or linguistic structure of the target language (Ferris, 2006). This technique requires the teacher to give direct comment or answer to the student when noticing a grammatical mistake made by crossing out an incorrect or unnecessary word, phrase, or morpheme; inserting a missing or expected word, phrase, or morpheme; and by providing the correct linguistic form above or near the erroneous (Ellis, 2008 ; Ferris, 2006). Bitchener et al., (2005) and Ferris (2003) add that Direct feedback is usually given by teachers, upon noticing a grammatical mistake, by providing the correct answer or the expected response above or the linguistic or grammatical error. From those statements, direct feedback can be used by the teacher to help the students' difficulties such as using appropriate, accurate and complete responses, correct spelling and punctuation, ensuring minimum word limit, grammatical accuracy, range of sentence structure, and range of vocabulary in writing activity. Direct feedback as a strategy is appropriate for students in beginner level or in situation when the students get errors in their works that are not easy to do self-correction such as sentence structure and word choice, or it can be useful when the teachers want to direct the student attention to their error patterns that require the student correction. The effectiveness of direct correction has been proven on several previous studies. Chandler (2003) reported the results of her study involving 31 ESL students on the effects of direct and indirect feedback strategies on students' revisions. She found that direct feedback was the best way for producing accurate revisions and preferred by the students as it was the fastest and the easiest way for them to make revisions. Others, the most recent study on the effects of direct corrective feedback involving 52 ESL students in New Zealand was conducted by Bitchener and Knoch (2010) where they compared three different types of direct feedback (direct corrective feedback, written, and oral metalinguistic explanation; direct corrective feedback and written metalinguistic explanation; direct corrective feedback only) with a control group. They found that each treatment group outperformed the control group and there was no significant difference in effectiveness among the variations of direct feedback in the treatment groups. From the above statements, it can be concluded that direct feedback is effective to be used in teaching writing. Although direct feedback is effective to be used, there is a difficulty when the teacher uses it in large class environment. The teacher needs much time to give feedback to the students. Clements et al. (2010) state that direct methods in providing feedback do not tend to have results which are commensurate with the effort needed from the teachers to draw the students' attention to surface errors. From the information above it can happen because the teacher doesn't give students an opportunity to think or to do anything. Therefore to overcome the above problem, the teacher needs to understand the writing steps to avoid time-consuming. Writing should be taught in a specific time in order to enable the students to write an acceptable English composition. Then, in teaching writing, the teacher can focus either on the product of writing or on the writing process itself (Harmer, 2001:257). It means that, the teacher can manage the students written by using three steps before teaching writing because by doing that the teacher can more focus on the product or the process of writing itself. Here there are three steps in writing, they are: In the pre-writing, whilst-writing, and post-writing. In the pre-writing, the teacher asks the students to: select the topic, provide specific amount of time needed to complete their writing task, brainstorm their ideas, and organize their outline. In the whilst-writing, the teacher asks the students to make draft and ask them to submit their work when they finish. In post-writing, the teacher gives the students revision regarding their work. By understanding the preceding steps, the teacher can manage the time during teaching learning activity. In one of the school in Surabaya, there is a teacher who use direct feedback strategy to teach writing. In her result, she finds advantages by using direct feedback as a strategy to teach writing, such as the students get creative, enjoy, and enthusiastic. By this method, the students become creative it is showed when the teacher revises the student's work. The teacher finds that the students frequent to use new words. Moreover, the students feel enjoy when the teacher revise their work without looked nervous. The last, the students are eager to ask and re-write their revision. Although there are several advantages, the teacher does not give further explanation how to use the technique in teaching learning activity. Brookhart (2008) states that giving feedback is crucial aspect in the writing process because it plays a central role in learning this skill. Thus, from the information above, the researcher is interested to conduct research about the use direct feedback strategy to teach writing. From the information above, the most three problematic grammatical errors made by the students are prepositions, text, and past tense verbs (Bitchener et al., 2005; Ellis et al., 2008; Sheen, 2007). Most of the student's mistakes in writing is about grammar. It is the teacher role to use strategy in direct feedback because it will be useful to use it to reduce or help the students' mistakes in writing skill. One topic about student' views toward the teacher feedback on their written errors showed in studies: Chenowith, Day, Chun, &Luppescu (1983); Cohen (1987); Cohen &Cavalcanti (1990); Ferris (1995); Ferris & Roberts (2001); Ferris et al. (2000); Hedgcock&Lefkowitz (1994); Komura (1999); Leki (1991 ); Radecki& Swales (1988); and Rennie (2000). It has consistently reported that students want such error feedback. This is the teacher's advantages, because most of students want such error feedback from the teacher. The teacher can give the students' stages of process writing feedback in revising and editing stages. According to Ferris and Roberts (2001), the most popular type of feedback is underlining with description, followed by direct correction, and underlining is the third. That's kinds of ways make the teacher to get much attention from the students in applying direct feedback strategy in teaching of writing. The phenomena shows that most teachers prefer focus on the product of writing to focus on the process of writing. As a result, the competition that the students write is poor in terms of the overall categories in ESL Composition Profile including content, organization, vocabulary, language use, and mechanics. It occurs since the teacher does not provide guidance through the process of writing and considers writing as a finished piece of competition. In fact, writing is not only the matter of composition as a finished piece of writing, but also the evaluation of the writing process. Therefore, in order to enable the students to write an acceptable English composition, the teacher has better focus on the process approach in which the process of writing is involved. Process approach is considered as the appropriate method to teach writing in which it pays serious attention to the various activities which are believed to promote the development of skilled language use (Nunan, 1991:86). Furthermore, Raimes in Richars (2005:305-509), in principled process approach, the product of writing, accuracy, and grammar are important. It shows that if the teacher focuses on the process of writing when he or she teaches writing, it does not mean that he or she merely focuses on the writing process itself, but also on the quality of the final product. Therefore, the process of writing is considered as the appropriate method to teach writing since it enables the students to write an acceptable English competition. From those, the researcher tends interested to observe this phenomenon by emerging a question that is "to what extent does the teacher apply direct feedback in writing?" The researcher was trying to analyze the activities during the teaching and learning process that using Direct Feedback as strategy. According to those reasons the researcher did a research according to the following research questions To what extent does the teacher apply direct feedback to correct student's grammatical errors in writing? To what extent does the teacher apply direct feedback to correct student's vocabularies in writing? To what extent does the teacher apply direct feedback to correct student's mechanics in writing? This study is conducted to describe only focused on the implementation of Direct Feedback strategy in teaching of writing. Writing is a part of learning process besides listening, speaking, and reading. According to Petty and Jensen (1980:399) writing is an activity that creates ideas or opinions in a composition by using writing convention: it is ideas though, feeling expressed in written way. This is in line with Nunan (2003:88) views that writing is the mental work of inventing ideas, thinking about how to express them into statements and paragraphs that will be clear to the reader. It means that writing is combination of some words to deliver the ideas in written language. Besides that, writing is also a language skill that is used to communicate indirectly. It means that the written language is not used to communicate face to face. According to Broughton et al (1980), writing is different from speaking because it involves an activity that is both private and public. here it means writing is considered a private activity because when the writer write or arrange a composition, he or she works individually, but it is also considered as a public activity because the result of his or her writing is intended for an audience. Others, according to Boughy (1997), writing is considered as a tool for the creation of ideas and the merger of the linguistic system by using it for communicative objectives in an interactive way. From this opinion writing indirectly the successful transmission of ideas from a writer to a reader via text and this exchange of information becomes an effective means to motivate and encourage the development of the students in language skills. Harmer (2007: 325-327) stated that there are four stages in the writing process: they are planning, drafting, editing, and final version. In this study the researcher will use Harmer' concept: Planning In the planning stage the teacher arranges the students to plan their work before making a draft by exploring the ideas and information regarding the topic. Reading and discussing, thinking critically and interpreting, and brainstorming are examples of exploring. Boas (2011) says that planning stage is used for brainstorming ideas which are related to their lives and what they want to write.Moreover, in planning the teacher encourage the students to make an outline that includes thesis statement and supporting ideas which then are developed into an essay. Drafting The second stage is draftingwhere the students develop the outline into a whole essay. In this stage, the teacher asks the students to write anything on their mind to compose the essay in form of the rough draft without thinking the regularity of their writing. Editing The third stage is editing, where the students revise their rough draft. In editing, the teacher encourages the students to revise their draft by considering several aspects, such as: the relevancy between thesis statement and the topic, the topic paragraph should be used in beginning of the paragraph, and the content should relate with the thesis statement. Or also the students can check the content, grammar, vocabulary, mechanics, and so on.Moreover, producing a cohesive another coherent essay is a must and can only be done by enlarging the argument or opinion, and ideas to make an elaborate explanation that is coherent from one to another. Final Version The last one is final version, where the teacher asks the students to compose their draft carefully, find, and edit their grammatical, lexical, and mechanical errors before submitting their work. In this stage, the teacher must ensure the students that their final works are free from previous errors since it can affect the content of their final product. But the students still have chance to rethink what they have written and go back to editing stage or even planning stage. Like Harmer (2012:129) states that writing stages are like writing cycle, if it is necessary to add ideas or edit their writing, we can go back to the previous stage or stages. But if it does not need to edit, the students can do their writing final version. Feedback can be classified according to the following: The performer (the provider) of feedback (teacher, peer, self and CALL Computer Assisted Language Learning), the timing of feedback (delayed and immediate feedback) and the form of feedback (direct and indirect feedback), the method of performance of feedback (oral and written feedback), the concentration on a specific item in feedback (grammar, spelling and etc.), the stage of process writing feedback and the effect of feedback (feedback in revising, editing stages). The purpose of this study will be explained to two types of the teacher's written feedback. Here the types, they are: Direct and Indirect feedback. The first type of the teacher's written feedback is direct feedback. Danny and Randolph & Karen (2010) Altena& Pica (2010) Direct teacher feedback simply means that the teacher provides the students with the correct form of their errors or mistakes whether this feedback is provided orally or written. It shows them what is wrong and how it should be written, but it is clear that it leaves no work for them to do and chance for them to think what the errors and the mistakes are. The second type of the teacher's written feedback is indirect feedback. In this type, there are two types of feedback coded indirect feedback and uncoded indirect feedback. As for the first type "coded indirect feedback", the teacher underlines the errors or mistakes for the students and then the teacher writes the symbol above the targeted error or mistake and then the teacher gives the composition to the student to think what the error is as this symbol helps the student to think. In the second type, the uncoded indirect feedback, the teacher underlines or circles the error or the mistake and the teacher doesn't write the correct answer or any symbols and the student thinks what the error is and corrects. Teacher is one of the sources of feedback. In providing feedback, writing teachers have at least four roles: as a reader or respondent, as a writing teacher or guide, as a grammarian, and as an evaluator. As Keh (1990) and Hedgcock and Leftkowitz (1996) suggest at least four roles that writing teachers play while providing written feedback to students: a reader or respondent, a writing teacher or guide, a grammarian, and an evaluator or judge. For the first roles, is about the teacher as a reader or as a respondent. In this role, the teachers respond to the content and they may show agreement about an idea or content of the text. Teachers may provide positive feedback such as "You made a good point" or "I agree with you" without giving any suggestion or correction. The second is the teacher as a writing teacher or as a guide. That is, teachers may show their concern about certain points or confusing or illogical ideas in students' text. In this case, teachers still maintain their role as a reader by only asking for clarification or expressing concerns and questions about certain points in the text without giving any correction. They may, however, refer students to strategies for revision such as choices of problem solving or providing a possible example. The third is the teacher as a grammarian. The teacher writes comments or corrective feedback with reference to grammatical mistakes and relevant grammatical rules. Teachers may provide a reason as to why a particular grammatical form is not correct or not suitable for a certain context such as choice of tense, use of article, or preposition. In this case, the teacher may also give elaborate explanation of grammatical rules to help students improve their text. As a grammarian, teacher can provide different function and strategies of feedback. One of the functions of feedback is to provide error correction or corrective feedback. Corrective feedback generally aims at addressing grammatical errors on students' writing. In addressing grammatical errors on students' writing, teachers can employ different strategies of providing feedback such as direct feedback strategy. Direct feedback, which is a strategy to help the students correct their errors by providing the correct form of the target language. Teacher feedback can also be provided with explicit corrective comments, that is by not only indicating an error but also providing the correct form with explicit grammatical explanation or linguistic rules of the target language. The last in fourth roles, is the teacher as an evaluator or judge. It is very common that many writing teachers may act only as an evaluator whose main role is to evaluate the quality of students' writing as an end product of a writing process (Arndt, 1992) and grade students' writing based on their evaluation. Discrepancies in findings, or in interpreting these findings, have sparked a debate in the last 15 years on whether corrective feedback is effective or ineffective. The debate was initiated by Truscott (1996) who unalterably holds that feedback, in the form of grammatical error correction, is neither effective nor useful, and even harmful for student learning. Therefore, he suggests that corrective feedback should be abandoned. In contrary, Chandler (2003) and Ferris (1999) argue that corrective feedback is effective and helpful in reducing the errors on students' essays. More recent studies also lend support, providing evidence in favor of corrective feedback Bitchener (2008); Bitchener et al. (2005);Ellis et al. (2008). Based on the findings of their studies, they maintain that teacher corrective feedback is effective and helpful for students in improving grammatical accuracy in writing their essays. From the above informations, it can be concluded that direct feedback is effective to be used in teaching writing. Teaching writing using direct feedback is considered as an important since it gave the teacher chances to increase the students ability in writing by using learned-centered style. Since previous statements have considered that learned-centered style in form of peer or group work is preferred than compositions because it offers interaction and sharing ideas between students. However, before implementing the strategy the teacher should make the process steps before starting applying direct feedback as strategy in teaching writing. The implementation of Direct Feedback strategy in teaching writing recount text should include writing process; they are planning, drafting, editing, and final version Harmer (2007: 325-327). Based on those concept, the implementation of Direct Feedback strategy in teaching writing recount text in the class have some activities to do. They are: The teacher explains the nature of recount text, it start from the purpose, the function, the generic structure, and the language features to the students by some modification by using brandstorming or etc. The teacher also gives example of recount text to the students in order to make the students understand with the teacher's explanation and example of how to make mind mapping. The teacher gives the students some topics to write recount text. The teacher asks the students to make such like mind mapping as the planning stage. The students make mind mapping to write down their ideas they want to write it individually. After the students make mind mapping on their recount text, the teacher asks them to exchange their work in pairs. They can give comments, questions, suggestions, and corrections about the content, organization, vocabulary, language use, and mechanic on their partner mind mapping to compose into recount text draft. Then each student can write their recount text draft based on their friend questions, suggestions, comments, and corrections. The next activity is sharing. In this case, the teacher calls some students randomly one by oneto come forward to show their recount text by writing their text into white board. Therefore, the other students get patient too and also learn which one is not appropriate word, the mechanics, or the content by giving comments orsuggestions. And the most necessary, the teacher givesDirect Feedback to their recount text. Teacher gives direct feedback by giving explicit corrective comments, symbols, or underlining. Ellis et al. (2006) suggest that explicit corrective comments can take two forms: (a) explicit correction in which teacher response clearly indicates what is incorrect and provides the correct form, or (b) metalinguistic feedback which explains grammatical or linguistic rules. Lyster and Ranta (1997) define metalinguistic feedback as "comments, information, or questions related to the well-formedness of the learner's utterance without explicitly providing the correct form" (p. 47). Finally, the students submit their recount text result as the final version to the teacher on the next meeting. METHODS Based on the research problems and the objective of the study, the researcher used descriptive qualitative method. Descriptive qualitative studies simply describe phenomena. Descriptive method describes and interprets what exists.The purpose of this study is to describe to what extent the teacher applies direct feedback to correct student's grammatical errors in writing, to describe to what extent the teacher applies direct feedback to correct student's vocabularies in writing, and to describe to what extent the teacher applies direct feedback to correct student's mechanics in writing. According to Cohen, et al (2007:461), the aims of descriptive qualitative are to describe, to summarize, to prove, to examine the application and to operate the same problems in different contexts. The purpose of this study is to describe the teaching learning process in the form of words not in the form of numbers, because this study is descriptive qualitative. Moreover, Bogdan and Biklen (1992:28) state that the data collected should be in the form of words or pictures rather than numbers. The data in this study described in the form of words, sentences, or paragraphs to describe the implementation, the students' responses, and the students recount writing text result using Direct Feedback strategy in teaching writing recount text.Descriptive qualitative method means that the researcher only goes to the field, finds some data, states research question, collect some data, analyze the data and finally reports it. The data is the problem which is found in the field. The problem means that the condition found in the field is not like the condition expected. The subject of the study is an English teacher who teach in a high school of Surabaya. The researcher chose the subject because one of the teachers had implemented Direct Feedback method in the teaching writing in her class.Cohen, et al (2007:461) states that descriptive qualitative focuses on smaller numbers of people than quantitative research.Therefore, the researcher only chooses an English teacher who teaches English in X-IPA 10 class. The setting of the study was the place where the researcher conducted the study. The researcher was conducting the study at SMAN 15 Surabaya which is located in Jl. Menanggal selatan no. 103 Surabaya, the class of X-IPA-10 year 2013 and 2014. These class consist of 36 students, 16males and 20females. This research conducted in the classroom where the teacher hadusedDirect Feedback strategy in teaching writing recount text. Furthermore, the classroom is provide by facilities which support the learning activivities, such as White board, LCD, AC, Computer, sound, television and a laptop. The students have arranged the chairs and tables well in order to make them study easily. Data is very important for this study because from by using data the researcher knew the result of her study through this data, and the data were answer the research questions. In this study the researcher do not use questionnaire, it is to avoid dishonesty and to anticipate that the subjects would not complete the questions. The data of the study taken from the teaching learning process that done by the teacher who using direct feedback as strategy in teaching writing in the classroom. To get the data, the researcher wrote field notes to observe the teacher's activities when giving direct feedback in the teaching and learning process. The data represented in the post activity of the teacher when giving the students direct feedback while learning in the classroom. There were three kinds of qualitative data to answer the research questions of this study. The first data were the description of teachers' expressions and comments while giving correction about grammatical errors and direct feedback to the students. (1) (1) Teacher : Teacher : Okay, I will check the Savira's text. By the way, for the grammatical errors she did some mistakes. For example: in the first paragraph line 1 "I had a terrible and tiring day last weekend", here (a) it should be omitted. In paragraph one Line 2 "In the morning, I was waking up at 5 a.m. and prayedsubuh", if in the beginning you use waking as a verb so second verb prayed should be using (–ing) to. So it should be praying. Next, in line 5 "we must joined" it should be write "join", because must be followed by Verb1. Last, in line 11 you wrote "my other key" it should be used "the". Next, for Afanin's text. Okay you did same with Safira's text in grammatical errors. For example: you wrote "after that, me and my mother cooked some food for lunch", it should be used we. Then for the sentence "I went to bookstore to boughtsome book", it should be buy because you have use went as your verb. Last for "I do my homework" it should be written did. These data were used to answer the first research question "to what extent does the teacher apply direct feedback to correct student's grammatical errors in writing?". The second data were the description of teachers' expressions and comments while giving correction about vocabularies and direct feedback to the students. (2) (2) Teacher : Teacher : And for vocabulary, it just for the first paragraph line 3 "I accompanied my mother (.)to shop" between my mother and to it should be add "go". For the last paragraph, "InSunday morning" remembers it should be on just like Ataya did before. But, so far I think your word choices were good. And talk about "like yesterday" I think it should be wrote the day before. This is correction for your vocabulary. It is also in sentence "I accompanied my mother to (.) the market" here it should be add go to, and also like we went (.) to the mall" it should be added go. These data were used to answer the second research question "to what extent does the teacher apply direct feedback to correct student's vocabularies in writing?". The third data were the description of teachers' expressions and comments while giving correction about mechanics and direct feedback to the students. (3) (3) Teacher : Teacher : So the last correction is about mechanics. It showed in line 16 "I was watching television" it should be added (a) between watching and television. "I was watching a television". Over all your writing are good Safira. So keeps on this track but you can explore more. Okay, that's very good. Okay then, pay attention to the mention things like "some vegetables, like carrot , tomato, spinach , onion , garlic , ginger , curcuma, and many more and also bought some fish, shrimp, and chicken."Here you have decided space from kind of vegetables itself and others thing. You should write some vegetables, they are likes carrot, tomato, spinach, onion, garlic, ginger, curcuma, etc. We also bought more, such as fish, shrimp, and chicken. And for your mechanics, there are lot mistakes about your punctuation. Such like in the first paragraph "last weekend ( , ) I had a lot of activities". You used comma but you add space after weekend, it should be not space after weekend. Double space is not necessary guys. So the good one is like last weekend, I had a…. Okay, for your right spelling and capitalization are good, but please pay attention about your punctuation and your paragraphing.yah? Is it clear for you guys? These data were used to answer the third research question "to what extent does the teacher apply direct feedback to correct student's mechanics in writing?". The source of data for this study was the teacher who use direct feedback strategy to correct the students mistakes in the teaching and learning process. Data collection technique means how the researcher collects data. In this study the researcher collected the data by conducting observation field notes as a qualitative. Bogdan and Biklen in Moleong (2005: 209) stated field note is written note about what was heard, seen, thought and had been around in order to collect as well as reflect the data in qualitative research. Here, the researcher done non-participant observation. It means that she does not participate directly and influence in the teaching and learning process. The writer wrote all of information about everything that happening during the teaching and learning process in the form of long note. Here is the observation that was done by the teacher: Observation, in this research the researcher used observation field notes. She used this observation because she wanted to find out the application of the teaching and learning process in the classroom of their recount writing. The researcher did this observation by writing and record all of the activities of the teacher and the students while direct feedback is implemented. In this research, all the data obtained through observation field notes were analyzed inductively in order to answer research questions stated in chapter one. After collecting the data then the researcher did the next step, that was analyzed the data. This is the qualitative study thus the data analyzed inductively, in words rather than in numbers. The steps of data analysis have done during the data collection technique: 1) Organized the data during the observation, and then decided what have to be reported. 2) After analyzing the data, the researcher described the data by classifying them into parts based on the problems of the study. 3) The researcher tried to make conclusion. They showed whether the use of direct feedback strategy was suitable or not with the theory. In addition, by analyzing the data obtained, the researcher was written and recorded the teacher activity when direct feedback strategy is applied in the classroom. It included the teacher correction about grammatical errors, vocabularies and mechanics. RESULT AND DISCUSSIONS The result and discussions is the answer of the problems based in introductions. The data were taken through the observation and only focused on the teacher activities during the implementation of Direct Feedback strategy in the teaching and learning process. The Implementation of Direct Feedback Strategy The data were obtained through the observation that was focused in the teachers' activities during the implementation of direct feedback strategy in the teaching and learning process. The implementation of the research was done only in one meeting. The implementation of Direct Feedback strategy method was divided into four stages, they are planning, drafting, editing, and final version. Then in providing feedback, the teacher at least has four roles such as a reader or respondent, as a writing teacher or guide, as a grammarian, and as an evaluator. The observation was conducted on September 30th, 2013. The subject of the study is an English teacher who teaches in a high school of Surabaya. The researcher chose the subject because one of the teacher's had implemented Direct Feedback method in the teaching writing in her class. Therefore, the researcher only chooses an English teacher who teaches English in X-IPA 10 class. Actually there were 36 students in this class, but three students were absent without any reason or information. Therefore, there were 33 students who consist of 16 male's students and 20 female's students in class X-IPA 10. The teacher started the class with opening session, for instance, greeting the students, checking the attendance list, and asking the students to prepare the lesson. The teacher did not introduced the researcher in front of the students, because of the teacher did not need the students to feeling nervous or uncomfortable if she explained about the researcher who want to record the activities in the beginning until the end of the lesson. The Applying of Direct Feedback Strategy to Correct Student's Grammatical Errors in Writing The result from the observation show that the teacher had been explained the student mistakes' about grammar. It showed when the teacher gives feedback with explicit corrective comments; she was not only indicating an error but also providing the correct form with explicit grammatical explanation or linguistic rules of the target language. As Ellis et al. (2006) suggest that explicit corrective comments can take two forms: (a) explicit correction in which teacher response clearly indicates what is incorrect and provides the correct form, or (b) metalinguistic feedback which explains grammatical or linguistic rules. So, here the teacher has applied direct feedback as strategy in writing to correct the student's grammatical errors. In the previous studies that providing explicit corrective comments through explanation of grammatical rules or metalinguistic information is advantageous for students in the long run, that it raises students' grammatical awareness, and engages students in problem-solving activities to discover the correct forms see Bitchener et al (2005), Ellis et al. (2006), Ferris &Hedgcock (2005), Nagata (1997), Varnosfadrani&Basturkmen (2009). The findings of the current study, in line with other previous studies, clearly indicate that teacher corrective feedback is useful and effective in helping ESL/EFL students in reducing their grammatical errors not only in subsequent revisions but also in the new essay. Furthermore, providing teacher corrective feedback in the form of indirect feedback followed by direct feedback accompanied with explicit corrective comments help students correct their grammatical errors more effectively than other feedback strategies, especially compared to direct feedback strategy. By doing so, the students got the essay way to edited or revised their works because they got some corrections and suggestions from their friends in pairs and from the teacher when the teacher gave them direct feedback. Jacobs et al (1997:20) says that the students can share to the other groups in front of the class and the students can edit their recount text writing depend on their friends comments, suggestions, corrections about the content, organization, vocabulary, language use, and mechanic in writing recount text. The Applying of Direct Feedback Strategy to Correct Student's Vocabularies in Writing Based on the result which are gained from the analyzed of data,the teacher had took examples from Safira and Afanin Text's. It showed that the teacher had corrected the students' mistakes' about vocabularies. In vocabulary component, those were two students who considered as write less mistakes in their writing text. As (Ellis, 2008; Ferris, 2006), stated that direct feedback may be done in various ways such as by striking out an incorrect or unnecessary word, phrase, or morpheme; inserting a missing or expected word, phrase, or morpheme; and by providing the correct linguistic form above or near the erroneous form, usually above it or in the margin. It means that, the teacher had correct the students' mistakes by doing some ways to correct their vocabularies, such as by striking out an incorrect or unnecessary word, phrase, or morpheme; and inserting a missing or expected word, phrase, or morpheme. It is been shown when the teacher corrects Safira's text. She corrected her mistakes by inserting a missing word. And from Afanin's text, she gave by striking out an incorrect or unnecessary word like yesterday to be the day before. From the above correction, it is clear that the teacher applied direct feedback strategy to correct the students' vocabularies by using that ways. So that is the essays way to encourage the students to get the motivation because the teacher not only giving them such corrective correction but they also know what else their mistakes by using self-correction in the next time. The Applying of Direct Feedback Strategy to Correct Student's Mechanics in Writing In these criteria, the students had few errors of spelling, capitalization, and paragraphing. It means that the students were occasional errors of spelling, punctuation, capitalization, paragraphing but the meaning was not obscured. From the data analyzed indicate that the teacher correct the students' mistakes in term of the mechanics. After the teacher giving those students text's direct feedback correction, she always asked to the students any question or also suggestion. Based from those results which are gained from analysis of the data, the researcher concluded that the teacher did her implementation of direct feedback strategy method that was divided into four stages, they are planning, drafting, editing, and final version. Also in providing feedback, the teacher at least did her four roles such as a reader or respondent, as a writing teacher or guide, as a grammarian, and as anevaluator. From those, it can be concluded that the teacher had applied Direct Feedback to correct the student's essays that includes three elements; they are grammatical errors, vocabularies, and mechanics. Ideally, the teacher feedback should address to all aspects of student texts such as content, ideas, organization, rhetorical structure, grammar, and mechanics. Because it will consume much time, so the teacher only focused to correct on the students grammatical errors, vocabularies and mechanics. It was supported by Ferris (2003b) notes that teachers' priorities for student writing as well as feedback provision have changed over time from focusing mostly on sentence-level correction as reported in the 1980s Cumming (1985), Kassen (1988), Sommers (1982), Zamel (1985) to more aspects of student writing including ideas, organization, grammar, and mechanics in the 1990s Ferris (1995-1997), Ferris, Pezone, Tade, &Tinti (1997) Kepner (1991), Hedgcock&Lefkowitz (1994). However, providing comprehensive or unfocused feedback on all errors on students' writing can be time-consuming and exhaustive for both teachers and students because it corrects all of the errors in students' work and can be considered extensive Ellis, Sheen, Murakami, & Takashima (2008). By doing these strategy, the teacher had find out that most of the students were did mistakes in the grammatical errors. But, for the vocabularies and mechanics, the students did fewer mistakes in their essays. CONCLUSSION AND SUGGESTION Conclusion In this study, there are two conclusions got from the result of the study that are obtained from the observation, they are: (1) Direct feedback strategy can be used as teaching technique in teaching writing recount text to the tenth grade students of SMAN in Surabaya. The implementation of direct feedback as strategy in teaching writing of recount text divided into four stages, those are: Planning stage, in planning stage the teacher had given brainstorming and arranged the students to plan their work by exploring the ideas and information regarding to the topic. The teacher also had encouraging the students to make an outline that included thesis statement and supporting ideas which were developed into an essay. As Boas (2011) states that planning stage is used for brainstorming ideas which are related to their lives and what they want to write. Drafting stage, in drafting stage the teacher had asked the students to write their ideas into the essay in form of draft. This stage where the students developed the outline into a whole essay. Editing stage, in editing stage before the teacher gave direct feedback; she had corrected the student's essay and let the students to change their works in pairs. Because in this term, the students had a chance to discuss and get comment or suggestion from their partner Jacobs et.al (1997:14). After that, the teacher applied direct feedback strategy by giving some correction from the student's essay one by one in front of the class. Final version stage, in final version the teacher had given the students direct feedback and the students had shared their draft in front of the class. It included feedback from the teacher and from the students; comments or suggestions. Then the teacher let the students had to edit and submit the final version of their recount text on next meeting. (2) The use of Direct Feedback strategy could help the tenth grade students of SMAN in Surabaya in learning writing recount text. It showed from the editing stage, when the teacher applied Direct Feedback to correct the student's essays in front of the class that includes three elements; they were grammatical errors, vocabularies, and mechanics, she found out that most of the students did the same mistakes. It came from the grammatical errors. For the vocabularies and mechanics, the students did fewer mistakes in their essays. The students also were getting enthusiastic when the teacher asked them to write a recount text based on the theme and their own experience, because the students could be more focus in writing recount text than usual (Kagan, 2004). As a result, direct feedback strategy was appropriate for the students in teaching and learning writing. Because the students usually got errors in their works and they were not easy to do self-correction such as sentence structure or word choice. From those, by using direct feedback the teacher could help the student's difficulties such as using appropriate, accurate and complete responses, correct spelling and punctuation, ensuring minimum word limit, grammatical accuracy, range of sentence structure, and range of vocabulary in writing activity. And by using direct feedback the teacher could decreasing the students' mistakes in writing activity. As noted by Cardelle and Corno (1981), the more feedback students receive, the better they understand what they need to do to correct their mistakes. It also prove by Kulhavy (1977) the understanding of why they make mistakes and how to correct such mistakes helps students correct their mistakes and increase their achievement. It means that the student who receives feedback would have information about which parts of their texts need to be corrected and improved. Carless (2006) confirms that students who receive feedback during the writing process have a clearer sense of how well they are performing and what they need to do to improve. As feedback is meant for helping students narrow or close the gap between their actual ability and the desired performance Brookhart (2003). Teachers are responsible for helping students develop their ability to reach their learning goals through teachers' feedback. Suggestion Based on the data interpretation and the previous conclusion, the researcher has some suggestions to the teachers and the other researcher. The researcher constructs her suggestions as follows: (1) The teacher has to minimize the time consuming when she check the attendance the students. It means that the teacher should not call the student's name one by one. (2) In the process of teaching, the teacher should know and understand the students' characteristics. It means that the teacher does not give the students too much explaining or reminding them. (3) The researcher would like to invite next researchers who conduct the similar study to make improvement on this study, such as using the same field but different subjects. It means they can use the other subjects. (4) For the teacher and other researcher, the writer suggest to gives feedback for correct the content and organization. REFERENCES Arndt, V. (1992). Response to writing: Using feedback to inform the writing process. In M. N. Brock and L. Walters (Eds.), Teaching composition around the Pacific Rim: Politics andpedagogy (90-116). Avon, UK: Multingual Matters. Altena, l& Pica, T. (2010). The Relevance of Second Language Acquisition to Written Feedback on Advanced Second Language Writing. Unpublished PhD, University of Pennsylvania.3414220. Bitchener, J. (2008). 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IMPLEMENTASI KEBIJAKAN PEMILIHANKEPALA DAERAH DAN WAKIL KEPALA DAERAHKABUPATEN YAHUKIMO PROVINSI PAPUA TAHUN 2011OLEH : JOHN SIFFY MIRINNIM : 98083332ABSTRAKModel pemilihan kepala daerah secara langsung dalam sistem pemerintahan di Indonesia memasuki babak baru, dan amanat UUD 1945 pasal 18a dan secara khusus tentang model pemilihan di Provinsi Papua sebagai satu – satunya model pemilihan unik dalam era demokrasi modern. Negara mengakui dan menghormati satuan – satuan pemerintahan daerah yang bersifat khusus atau bersifat istimewa yang diatur dengan undang – undang dasar 1945 ayat ( 2 ) . Dalam peraturan tersebut negara mengakui dan menghormati kesatuan – kesatuan masyarakat hukum adat beserta hak – hak tradisionalnya sepanjang masih hidup dan sesuai dengan perkembangan masyarakat dan prinsip negara kesatuan Republik Indonesia yang diatur dalam undang – undang.Kekhususan yang dimiliki oleh propinsi Papua ini khususnya di wilayah Kabupaten Yahukimo menyangkut pemilihan Kepala daerah banyak menunjukan kekhususannya dibandingan dengan wilayah lain. Hal ini sangat menarik untuk diteliti lebih lanjut, untuk mendapatkan bagaiman fenomena yang terjadi di wilayah ini.Hal ini penting untuk mendapatkan gambaran tentang bagaimana proses demokrasi yang berkembang di wilayah-wilayah yang diberikan kekhususan dibandingkan dengan wilayah lain yang ada di Indonesia. Dengan diperolehnya gambaran tersebut diharapkan dapat dibuat beberapa rekomendasi guna kepentingan perkembangan demokrasi itu sendiri.Penelitian ini dilakukan di Kabupaten Yahukimo dimana pada beberapa waktu lalu baru selesai melakukan pemilihan kepala daerah dan wakil kepala daerah. Penelitian ini dilakukan dengan menggunakan metode kualitatif dengan mendeskripsikan berbagai proses yang terjadi pada saat pemilihan tersebut berlangsung.Pelaksanaan pesta demokrasi (Pemilukada ) di Kabupaten Yahukimo telah dilakanakan sesuai tahapan pemilukada namun masih terdapat permasalahan dimana proses demokrasi sedikit tercoreng, dengan terjadinya konflik yang walaupun sudah diselesaikan di pengadilan namun bibit konflik belum dapat dihilangkan sepenuhnya.Kata Kunci : Implementasi kebijakan, Pemilihan Kepala Daerah.PENDAHULUANA. Latar Belakang.Model pemilihan kepala daerah secara langsung dalam sistem pemerintahan di Indonesia memasuki babak baru, sesuai dengan asas negara kesatuan republik Indonesia sila ke – 4, kerakyatan yang dipimpin oleh hikmat kebijakanaan dalam permusyawatan perwakilan rakyat dan amanat UUD 1945 pasal 18a dan secara khusus tentang model pemilihan di Provinsi Papua sebagai satu – satunya model pemilihan unik dalam era demokrasi modern adalah konsistusional sesuai amanat UUD 1945 pasal 18b ayat ( 1 ) . Negara mengakui dan menghormati satuan – satuan pemerintahan daerah yang bersifat khusus atau bersifat istimewa yang diatur dengan undang – undang dasar 1945 ayat ( 2 ) . Negara mengakui dan mengahormati kesatuan – kesatuan masyarakat hukum adat beserta hak – hak tradisionalnya sepanjang masih hidup dan sesuai dengan perkembangan masyarakat dan prinsip negara kesatuan Republik Indonesia yang diatur dalam undang – undang. ( Dilla Candra Kirana, 2012:18 - 20 )Menurut Agustino, sejumlah alasan perubahan sistem pemilihan kepala daerah dari dipilih oleh DPRD menjadi dipilih langsung oleh masyarakat adalah karena mekanisme pemilihan secara langsung akan menghadirkan legitimasi yang lebih kuat bagi kepala daerah berbanding dengan pemilihan oleh DPRD, melibatkan partisipasi politik masyarakat secara nyata, dan mengukuhkan akuntabilitas pemimpin kepada rakyatnya. Ketiga konsep alasan tersebut diikat oleh satu konsep yaitu mengukuhkan demokrasi diaras local.( Ikhsan Darmawan, 2013:149-140)Sistem Pemilihan demokrasi modern diatur dalam undang – undang dan secara teknis pelaksanaan Pemilukada mengacu tentang pemberhentian, pengangkatan, pemilihan dan pengesahan kepala daerah, mengacu pada bab III, pasal 4 ayat 3 pemilihan sebagaimana dimaksud pada ayat (3), dilaksanakan secara demokratis berdasarkan asas langsung, umum, bebas, rahasia, jujur, dan adil. ( PP no.06 tahun 2005:2), sekalipun secara teknis tata cara dalam pelaksanaan mengandung asas LUBER namun praktek implementasi di masyarakat adat Papua memiliki model pemilihan masyarakat adat mengandung asas langsung umum bebas transparan ( LUBET ), pemilihan dengan carakesepakatan masyarakat telah mendapat legitimasi dari makamah sebagaimana termuat dalam pertimbangan hukum mahkamah konsistusi dalam putusan perkara Pemilihan Legislatif nomor 47-81/PHPU.A-VII/2009, tanggal 9 juni 2009 pada paragraph (3.24) yang antara lain mempertimbangkan:"menimbang bahwa mahkamah dapat memahami dan menghargai nilai budaya yang hidup di kalangan masyarakat papua yang khas dalam menyelenggarakan pemilihan umum dengan cara atau sistem "kesepakatan warga" Musyawarah atau "aklamasi") yang telah diterima masyarakat Yahukimo tersebut, karena jika dipaksakan pemilihan umum sesuai peraturan perundang-undangan yang berlaku dikwatirkan akan timbul konflik di antara kelompok-kelompok masyarakat setempat.mahkamah berpen-dapat, agar sebaiknya mereka tidak dilibatkan atau dibawa ke sistem persaingan atau perpecahan di dalam dan antar kelompok yang dapat mengganggu tatanan budaya masyarakat adat.( http://www.mahkamahkonstitusi.go.id )Dalam rangka pelaksanaan Pemilukada Kabupaten Yahukimo komisi pemilihan umum Yahukimo mengacu pada peraturan KPU no.06 tahun 2008. Pemilihan kepala daerah di Kabupaten Yahukimo dengan terbitkan surat keputusan rapat pleno KPU Kabupaten No.274/25/KPU-YHKM/VIII/2010.( SK : KPU Kabupaten Yahukimo,2011)Pemilihan kepala daerah secara langsung memberikan warna dan nilai tersendiri dalam tatanan hidup masyarakat dengan menyertakan rakyat Yahukimo secara langsung untuk menentukan pemimpin ideal didaerah sesuai keinginan rakyat, maka masyarakat dengan bebas menyatakan pendapat.Di sini kedaulatan rakyat benar - benar dihargai dan legitimasi pemimpin yang dihasilkan lebih kuat kedudukannya dibandingkan dengan pemilihan secara perwakilan. Dalam Pemilukada pada hakekatnya merupakan pembelajaran pendidikan politik bagi rakyat sesuai amanat konsistusi dalam rangka memberikan pendidikan politik semua elemen wajib memberikan pendidikan politik yang sehat, Sehingga masyarakat mampu memotivasi diri dan memahami tujuan memberikan hak politiknya tanpa mengorbankan kepentingannya.Dengan pola pikir dan pola tindak rakyat harus diarahkan pada kesadaran untuk bagaimana memahami dan mengerti akan arti sebuah demokrasi dalamdinamika politik berpolitik secara rasional,santun dan beretika menentukan pemimpin berkarakter dengan pilihan yang terbaik mampu membawa perubahan dalam kelangsungan pembangunan.B. Rumusan MasalahBertolak dari latar belakang diatas maka dirumuskan masalah penulisan ini adalah:1. Bagaimana dan seberapa besar implementasi kebijakan Pelaksanaan Pemilukada dapat terlaksana seperti sistem pemilihan demokrasi langsung yang menganut asa langsung, umum, bebas dan rahasia (LUBER).2. Mengapa masyarakat adat daerah terpencil pedalaman Papua Kabupaten Yahukimo lebih cenderungan menyalurkan hak politiknya dengan menganut asas Langsung,umum bebas dan transparan (LUBET) ?3. Model Pemilihan masyarakat adat dalam demokrasi modern dipandang sebagai tindakan inkonsistusional versus konsistusional di indonesia?C. Tujuan Penelitian1. Untuk memperoleh gambaran sejauhmana korelasi sebab akibat implementasi kebijakan dan output kebijkan yang mana masyarakat adat memahami sistem pemilihan asas luber dan factor apa yang mengaruhi pemilih lebih cenderung memilih sistem noken dan ikat merupakan inkonsistusional atau konsistusional ?2. Mengetauhi faktor apa yang mempengaruhi perilaku elit politik local dalam pola pikir dan pola tindak pemilih dan lembaga penyelenggara.3. Mengetahui sejauh mana Pemilukada dapat terlaksana tanpa meninggalkan benih konflik pemilukada?D. Manfaat Penelitian1. Secara teoritis, hasil penelitian ini diharapkan dapat memberikan sumbangan pemikiran teoritis bagi penelitian selanyutnya mengenai perilaku pemilih, penyelenggara dan model pemilihan yang tata carapemilihan mengandung nilai sosial budaya, norma adat dan agama dikota Yahukimo.2. Secara praktis, diharapkan akan menjadi masukan berharga bagi lembaga penyelenggara, elit politik nasional dan elit politik lokal di daerah untuk memberikan pendidikan politik yang santun, bermartabat tanpa menciptkan konflik dengan melaksanakan pesta demokrasi yang adil dan bermartabat sesuai prinsip nilai demokrasi, sehingga bermanfaat bagi kelangsungan pemilukada masa akan datang agar dilaksanakan secara demokratis menuju masyarakat damai sejahtera.3. Dalam proses pengambilan kebijakan masalah sistem pemilihan di masyarakat adat di tanah Papua, seyognya melakukan regulasi aturan yang maknai kekhususan, menghormati nilai budaya local dalam sistem pemilihan di Indonesia, upaya ini mendorong nilai – nilai kearifikan lokal yang dijamin oleh amanat konsistusi yang belum secara konsisten dilaksanakan karena sejumlah peraturan daerah belum dibuat secara maksimal, oleh karenanya dipandang penting untuk menerapkan undang – undang yang mencerminkan jati diri orang Papua didalam negara kesatuan republik Indonesia.TINJAUAN PUSTAKAA. Konsep Implementasi Kebijakan1. Pengertian Implementasi kebijakanImplementasi kebijakan merupakan tahap yang sangat penting dalam proses kebijakan publik. Suatu kebijakan harus diimplementasikan agar mempunyai dampak atau tujuan yang diinginkan bisa tercapai. Implementasi kebijakan dipandang dalam pengertian luas merupakan alat administrasi publik dimana aktor, organisasi, prosedur, teknik serta sumber daya diorganisasikan secara bersama-sama untuk menjalankan kebijakan guna meraih dampak atau tujuan yang diinginkan tersebut.Menurut Kamus Webster yang dikutip oleh Solichin Abdul Wahab adalah:"Konsep implementasi berasal dari bahasa inggris yaitu to implement. Dalam kamus besar webster, to implement (mengimplementasikan) berati to provide the means for carrying out (menyediakan sarana untuk melaksanakan sesuatu); dan to give practical effect to (untuk menimbulkan dampak/akibat terhadap sesuatu)". (Webster dalam Wahab, 2005:64).Jadi sesuatu yang dilakukan untuk menimbulkan dampak atau akibat itu dapat berupa undang- undang, peraturan pemerintah pengganti undang – undang , keputusan peradilan dan kebijakan yang dibuat oleh lembaga-lembaga pemerintah dalam kehidupan kenegaraan.Solichin Abdul Wahab mendefinisikan implementasi kebijakan secara umum yaitu : "Implementasi adalah tindakan-tindakan yang dilakukan baik oleh individu-individu, pejabat-pejabat, atau kelompok - kelompok pemerintah atau swasta yang diarahkan pada tercapainya tujuan-tujuan yang telah digariskan dalam keputusan kebijakan"(1997:63).Sedangkan Implementasi kebijakan menurut guru besar ilmu administrasi UNPAD, Prof. H. Tachjan dalam bukunya Implementasi Kebijakan Publik menyimpulkan bahwa : "Implementasi kebijakan publik merupakan proses kegiatan administratif yang dilakukan setelah kebijakan ditetapkan/ disetujui. Kegiatan ini terletak di antara perumusan kebijakan dan evaluasi kebijakan. Implementasi Kebijakan mengandung logika yang top-down, maksudnya menurunkan / menafsirkan alternatif – alternatif yang masih abstrak atau makro menjadi alternatif yang bersfat konkrit atau mikro" (2006: 25)Dari uraian di atas diperoleh suatu gambaran bahwa, implementasi kebijakan publik merupakan proses kegiatan administratif yang dilakukan setelah kebijakan ditetapkan/disetujui. Kegiatan ini terletak di antara perumusan kebijakan dan evaluasi kebijakan. Implementasi kebijakan mengandung logika yang top-down, Sedangkan format kebijakan mengandung logika botton up, dalam arti proses ini diawali dengan pemetaan kebutuhan publik atau pengakomodasian tuntutan lingkungan lalu diikuti dengan pencarian dan pemilihan alternatif cara pemecahannya, kemudian diusulkan untuk ditetapkan sebagai acuan dalam implementasi kebijakan yang bisa diterima oleh public.Pembuatan kebijakan di satu sisi merupakan proses yang memiliki logika bottom-up, dalam arti proses kebijakan diawali dengan penyampaian aspirasi, permintaan atau dukungan dari masyarakat. Sedangkan implementasi kebijakan di sisi lain di dalamnya memiliki logika top-down, dalam arti penurunan alternatif kebijakan yang abstrak atau makro menjadi tindakan konkrit atau mikro (Wibawa, 1994: 2).Grindle (1980: 7) menyatakan, implementasi merupakan proses umum tindakan administratif yang dapat diteliti pada tingkat program tertentu. Sedangkan Van Meter dan Horn (Wibawa, dkk., 1994: 15) menyatakan bahwa implementasi kebijakan merupakan tindakan yang dilakukan oleh pemerintah dan swasta baik secara individu maupun secara kelompok yang dimaksudkan untuk mencapai tujuan. Grindle (1980: 7) menambahkan bahwa proses implementasi baru akan dimulai apabila tujuan dan sasaran telah ditetapkan, program kegiatan telah tersusun dan dana telah siap dan telah disalurkan untuk mencapai sasaran.Menurut Lane, implementasi sebagai konsep dapat dibagi ke dalam dua bagian. Pertama, implementation = F (Intention, Output, Outcome). Sesuai definisi tersebut, implementasi merupakan fungsi yang terdiri dari maksud dan tujuan, hasil sebagai produk dan hasil dari akibat. Kedua, implementasi merupakan persamaan fungsi dari implementation = F (Policy, Formator, Implementor, Initiator, Time).Penekanan utama kedua fungsi ini adalah kepada kebijakan itu sendiri, kemudian hasil yang dicapai dan dilaksanakan oleh implementor dalam kurun waktu tertentu (Sabatier, 1986: 21-48).Implementasi kebijakan menghubungkan antara tujuan kebijakan dan realisasinya dengan hasil kegiatan pemerintah. Hal ini sesuai dengan pandangan Van Meter dan Horn (Grindle, 1980: 6) bahwa tugas implementasi adalah membangun jaringan yang memungkinkan tujuan kebijakan publik direalisasikan melalui aktivitas instansi pemerintah yang melibatkan berbagai pihak yang berkepentingan (policy stakeholders).2. Perspektif Implementasi KebijakanImplementasi kebijakan publik dapat dilihat dari beberapa perspektif atau pendekatan. Salah satunya ialah implementation problems approach yang diperkenalkan oleh Edwards III (1984: 9-10). Edwards III mengajukan pendekatan masalah implementasi dengan terlebih dahulu mengemukakan dua pertanyaan pokok, yakni: (i) faktor apa yang mendukung keberhasilan implementasi kebijakan? dan (ii) faktor apa yang menghambat keberhasilan implementasi kebijakan? Berdasarkan kedua pertanyaan tersebut dirumuskan empat faktor yang merupakan syarat utama keberhasilan proses implementasi, yakni komunikasi, sumber daya, sikap birokrasi atau pelaksana dan struktur organisasi, termasuk tata aliran kerja birokrasi. Empat faktor tersebut menjadi kriteria penting dalam implementasi suatu kebijakan.Komunikasi suatu program hanya dapat dilaksanakan dengan baik apabila jelas bagi para pelaksana. Hal ini menyangkut proses penyampaian informasi, kejelasan informasi dan konsistensi informasi yang disampaikan. Sumber daya, meliputi empat komponen yaitu staf yang cukup (jumlah dan mutu), informasi yang dibutuhkan guna pengambilan keputusan, kewenangan yang cukup guna melaksanakan tugas atau tanggung jawab dan fasilitas yang dibutuhkan dalam pelaksanaan.Disposisi atau sikap pelaksana merupakan komitmen pelaksana terhadap program. Struktur birokrasi didasarkan pada standard operating prosedure yang mengatur tata aliran pekerjaan dan pelaksanaan kebijakan.Untuk memperlancar implementasi kebijakan, perlu dilakukan diseminasi dengan baik. Syarat pengelolaan diseminasi kebijakan ada empat, yakni: (1) adanya respek anggota masyarakat terhadap otoritas pemerintah untuk menjelaskan perlunya secara moral mematuhi undang-undang yang dibuat oleh pihak berwenang;(2) adanya kesadaran untuk menerima kebijakan. Kesadaran dan kemauan menerima dan melaksanakan kebijakan terwujud manakala kebijakan dianggap logis; (3) keyakinan bahwa kebijakan dibuat secara sah; (4) awalnya suatukebijakan dianggap kontroversial, namun dengan berjalannya waktu maka kebijakan tersebut dianggap sebagai sesuatu yang wajar.Menurut Mazmanian dan Sabatier (1983: 5), terdapat dua perspektif dalam analisis implementasi, yaitu perspektif administrasi publik dan perspektif ilmu politik. Menurut perspektif administrasi publik, implementasi pada awalnya dilihat sebagai pelaksanaan kebijakan secara tepat dan efisien. Namun, pada akhir Perang Dunia II berbagai penelitian administrasi negara menunjukkan bahwa ternyata agen administrasi publik tidak hanya dipengaruhi oleh mandat resmi, tetapi juga oleh tekanan dari kelompok kepentingan, anggota lembaga legislatif dan berbagai faktor dalam lingkungan politis.Perspektif ilmu politik mendapat dukungan dari pendekatan sistem terhadap kehidupan politik. Pendekatan ini seolah-olah mematahkan perspektif organisasi dalam administrasi publik dan mulai memberikan perhatian terhadap pentingnya input dari luar arena administrasi, seperti ketentuan administratif, perubahan preferensi publik, teknologi baru dan preferensi masyarakat. Perspektif ini terfokus pada pertanyaan dalam analisis implementasi, yaitu seberapa jauh konsistensi antara output kebijakan dengan tujuannya.Ripley memperkenalkan pendekatan "kepatuhan" dan pendekatan "faktual" dalam implementasi kabijakan (Ripley & Franklin, 1986: 11). Pendekatan kepatuhan muncul dalam literatur administrasi publik. Pendekatan ini memusatkan perhatian pada tingkat kepatuhan agen atau individu bawahan terhadap agen atau individu atasan. Perspektif kepatuhan merupakan analisis karakter dan kualitas perilaku organisasi.Menurut Ripley, paling tidak terdapat dua kekurangan perspektif kepatuhan, yakni: (1) banyak faktor non-birokratis yang berpengaruh tetapi justru kurang diperhatikan, dan (2) adanya program yang tidak didesain dengan baik. Perspektif kedua adalah perspektif faktual yang berasumsi bahwa terdapat banyak faktor yang mempengaruhi proses implementasi kebijakan yang mengharuskan implementor agar lebih leluasa mengadakan penyesuaian. Kedua perspektif tersebut tidak kontradiktif, tetapi saling melengkapi satu sama lain. Secaraempirik, perspektif kepatuhan mulai mengakui adanya faktor eksternal organisasi yang juga mempengaruhi kinerja agen administratif.Kecenderungan itu sama sekali tidak bertentangan dengan perspektif faktual yang juga memfokuskan perhatian pada berbagai faktor non-organisasional yang mempengaruhi implementasi kebijakan (Grindle, 1980: 7).Berdasarkan pendekatan kepatuhan dan pendekatan faktual dapat dinyatakan bahwa keberhasilan kebijakan sangat ditentukan oleh tahap implementasi dan keberhasilan proses implementasi ditentukan oleh kemampuan implementor, yaitu: (1) kepatuhan implementor mengikuti apa yang diperintahkan oleh atasan, dan (2) kemampuan implementor melakukan apa yang dianggap tepat sebagai keputusan pribadi dalam menghadapi pengaruh eksternal dan faktor non-organisasional, atau pendekatan faktual.3. Model Implementasi KebijakanMenurut Sabatier (1986: 21-48), terdapat dua model yang berpacu dalam tahap implementasi kebijakan, yakni model top down dan model bottom up. Kedua model ini terdapat pada setiap proses pembuatan kebijakan. Model elit, model proses dan model inkremental dianggap sebagai gambaran pembuatan kebijakan berdasarkan model top down. Sedangkan gambaran model bottom up dapat dilihat pada model kelompok dan model kelembagaan. Sabatier (1983: 5), terdapat dua perspektif dalam analisis implementasi, yaitu perspektif administrasi publik dan perspektif ilmu politik. implementasi pada awalnya dilihat sebagai pelaksanaan kebijakan secara tepat dan efisien.Model yang dikembangkan Hogwood dan sabiter (wibawa,1995), model yang disusun atas dasar proses implementasi kebijakan sebagai suatu proses ditegaskan bahwa dalam tahapan implemtasi kebijakan terdapat tiga variable bebas yang dapat berpengaruh (1) mudah atau tidaknya masalah yang dikendalikan,(2) kemampuan kebijakan untuk menstrukturkan proses implementasi (3).Variabel diluar kebijaksanaan yang mempengaruhi proses implementasi.Menurut Grindle (1980: 6-10) memperkenalkan model implementasi sebagai proses politik dan administrasi. Model tersebut menggambarkan prosespengambilan keputusan yang dilakukan oleh beragam aktor, dimana keluaran akhirnya ditentukan oleh baik materi program yang telah dicapai maupun melalui interaksi para pembuat keputusan dalam konteks politik administratif. Proses politik dapat terlihat melalui proses pengambilan keputusan yang melibatkan berbagai aktor kebijakan, sedangkan proses administrasi terlihat melalui proses umum mengenai aksi administratif yang dapat diteliti pada tingkat program tertentu.Tujuan implementasi kebijakan diformulasi ke dalam program aksi dan proyek tertentu yang dirancang dan dibiayai. Program dilaksanakan sesuai dengan rencana. Implementasi kebijakan atau program – secara garis besar – dipengaruhi oleh isi kebijakan dan konteks implementasi. Keseluruhan implementasi kebijakan dievaluasi dengan cara mengukur luaran program berdasarkan tujuan kebijakan.Pada aspek pelaksanaan, terdapat dua model implementasi kebijakan publik yang efektif, yaitu model linier dan model interaktif (lihat Baedhowi, 2004: 47). Pada model linier, fase pengambilan keputusan merupakan aspek yang terpenting, sedangkan fase pelaksanaan kebijakan kurang mendapat perhatian atau dianggap sebagai tanggung jawab kelompok lain. Keberhasilan pelaksanaan kebijakan tergantung pada kemampuan instansi pelaksana. Jika implementasi kebijakan gagal maka yang disalahkan biasanya adalah pihak manajemen yang dianggap kurang memiliki komitmen sehingga perlu dilakukan upaya yang lebih baik untuk meningkatkan kapasitas kelembagaan pelaksana.Berbeda dengan model linier, model interaktif menganggap pelaksanaan kebijakan sebagai Berbeda dengan model linier, model interaktif menganggap pelaksanaan kebijakan sebagai proses yang dinamis, karena setiap pihak yang terlibat dapat mengusulkan perubahan dalam berbagai tahap pelaksanaan.Hal itu dilakukan ketika kebijakan publik dianggap kurang memenuhi harapan stakeholders. Ini berarti bahwa berbagai tahap implementasi kebijakan publik akan dianalisis dan dievaluasi oleh setiap pihak sehingga potensi, kekuatan dan kelemahan setiap fase pelaksanaannya diketahui dan segera diperbaiki untuk mencapai tujuan. Pada gambar 03 terlihat bahwa meskipun persyaratan input sumberdaya merupakan keharusan dalam proses implementasi kebijakan, tetapihal itu tidak menjamin suatu kebijakan akan dilaksanakan dengan baik. Input sumberdaya dapat digunakan secara optimum jika dalam proses pengambilan keputusan dan pelaksanaan kebijakan terjadi interaksi positif dan dinamis antara pengambil kebijakan, pelaksanaan kebijakan dan pengguna kebijakan (masyarakat) dalam suasana dan lingkungan yang kondusif.Jika model interaktif implementasi kebijakan di atas disandingkan dengan model implementasi kebijakan yang lain, khususnya model proses politik dan administrasi dari Grindle, terlihat adanya kesamaan dan representasi elemen yang mencirikannya. Tujuan kebijakan, program aksi dan proyek tertentu yang dirancang dan dibiayai menurut Grindle menunjukkan urgensi fase pengambilan keputusan sebagai fase terpenting dalam model linier implementasi kebijakan. Sementara itu, enam elemen isi kebijakan ditambah dengan tiga elemen konteks implementasi sebagai faktor yang mempengaruhi aktivitas implementasi menurut Grindle mencirikan adanya interaksi antara pengambil kebijakan, pelaksana kebijakan dan pengguna kebijakan dalam model interaktif.Begitu pula istilah model proses politik dan proses administrasi menurut Grindle, selain menunjukkan dominasi cirinya yang cenderung lebih dekat kepada ciri model interaktif implementasi kebijakan, juga menunjukkan kelebihan model tersebut dalam cara yang digunakan untuk mengukur keberhasilan implementasi kebijakan, beserta output dan outcomesnya.Selain model implementasi kebijakan di atas Van Meter dan Van Horn mengembangkan Model Proses Implementasi Kebijakan. (Tarigan, 2000: 20). Keduanya meneguhkan pendirian bahwa perubahan, kontrol dan kepatuhan dalam bertindak merupakan konsep penting dalam prosedur implementasi. Keduanya mengembangkan tipologi kebijakan menurut: (i) jumlah perubahan yang akan dihasilkan, dan (ii) jangkauan atau ruang lingkup kesepakatan mengenai tujuan oleh berbagai pihak yang terlibat dalam proses implementasi.Tanpa mengurangi kredibilitas model proses implementasi kebijakan dari Van Meter dan Van Horn terlihat bahwa elemen yang menentukan keberhasilan penerapannya termasuk ke dalam elemen model proses politik dan administrasimenurut Grindle. Kata kunci yakni perubahan, kontrol dan kepatuhan termasuk dalam dimensi isi kebijakan dan konteks implementasi kebijakan. Demikian pula dengan tipologi kebijakan yang dibuat oleh keduanya termasuk dalam elemen isi kebijakan dan konteks implementasi menurut Grindle. Tipologi jumlah perubahan yang dihasilkan termasuk dalam elemen isi kebijakan dan tipologi ruang lingkup kesepakatan termasuk dalam konteks implementasi.Implementasi kebijakan pada era sebelum tahun 1970-an masih belum memperoleh perhatian yang serius dari para administrator publik, walaupun studi mengenai kebijakan publik sudah mulai berkembang pada dasawarsa 1950-an, sebagaimana dikemukakan oleh Edwards III melalui kajian pada pemerintahan Amerika Serikat. Pada tahun 1970-an, barulah muncul permasalahan berkaitan dengan pelaksanaan dan penerapan kebijakan, sebagaimana dikemukakan Edwards III (1980 :9-10), sebagai berikut: ". four critical factors or variabels in implementing public policy: communication, resourcess, dispositions or attitudes, and bureaucratic structure". Keempat faktor atau variabel tersebut merupakan gejala mengapa suatu kebijakan yang telah dirumuskan tidak tercapai sesuai dengan tujuan dalam implementasinya? Keempat faktor atau variabel penyebab tidak terimplementasikanya kebijakan atau program tersebut dapat dijelaskan sebagai berikut:1. Komunikasi (communication), merupakan dimensi penting bagi administrator publik dalam mengimplementasikan kebijakan, khususnya untuk pencapaian efektivitas program melalui transmisi personel yang tepat, jelasnya perintah yang diinstruksikan oleh atasan dalam pelaksanaan dilapangan, dan kekonsistenan pelaksana keputusan atau program oleh semua pelaksana maupun atasan pemberi instruksi.Ada 3 aspek penting dalam dimensi komunikasi ini, yaitu menyangkut indikator:Setiap wilayah yang menjadi kebijakannya akan menyesuaikan dengan prioritas kebijakan yang berbeda-beda. Baik menyangkut perbedaan komitmen, dan cara-cara yang berbeda dalam menangulangi permasalahanya, sebagaimana di kemukanan oleh Edwards III (1980:116), di bawah ini:"Different bereaucratic units are likely to have different views on policies. Intra and interagency disagreements inhibit cooperation and hider implementaion. Within a sigle policy area, each relevant agency probably has different priorities, different commitments, and defferent methods of handling problems".Perubahan pegawai birokrasi pemerintahan merupakan hal sulit, dan hal ini tidak menjamin bahwa proses implementasi kebijakan akan berjalan dengan baik. Teknik yang potensial untuk merubah permasalahan implementator tetap dapat menjalankan kebijakan sesuai dengan tujuan yaitu merubah sikap para implementator melalui manipulasi insentif-insentif,sebagaimana di kemukanan oleh Edwards III (1980:116), di bawah ini:"Changing the personel in government bereaucracies is difficult, and it does not ensure that the implementation process will proceed smoothly. Another potential technique to deal with the problem of implementor' dispositions is to alter dispositions of existing implementors through the manipulation of incentives".Kecenderungan-kecenderungan dalam implementasi kebijakan menekankan bagaimana kesulitan suatu implementasi kebijakan atau program mendapatkan permasalahan yang dilakukan oleh para implementator birokrasi pemerintah sendiri dalam mengimplementasikan kebijakan dengan adanya penafsiran kebijakan dari unit atas sampai unit pelaksana.2. Struktur Birokrasi (bureuacratic structure).Birokrasi mempunyai peranan penting dalam implementasi kebijakan walaupun merupakan organisasi yang besar dan komplek, organisasi yang dominan dan mampu untuk melaksanakan setiap kebijakan atau program, serta tidak ada organisasi sekuat birokrasi yang mampu bertahan dalam keadaan situasi apapun (survive) bagaimanapun pengaruh ekternal mempengaruhinya, bahkan Edwards III menegaskan birokrasi jarang mati.Ada dua karakteristik dalam struktur birokrasi menurut pandangan Edwards III, yaitu:a. Standard Operating Procedures (SOP), yaitu berkaitan dengan:1) masalah-masalah sosial dan urusan publik;2) instruksi yang dominan pada tahap-tahap yang berbeda; dan3) tujuan yang berbeda berada pada lingkungan yang luas dan komplek.SOP pada dasarnya merupakan tatanan prosedur kerja birokrasi dalam melaksanakan fungsi dan tugasnya, yang secara internal birokrasi dapat mengatur sumber-sumber yang dimilikinya, baik berkaitan dengan sumber daya manusia, waktu, sarana dan prasarana.b. Fragmentation (fragmentasi), yaitu berkaitan dengan:1) survive ialah kekuatan untuk tetap bertahan hidup; dan2) bukan pilihan-pilihan netral dalam suatu kebijakan.Fragmentasi merupakan kemampuan birokrasi dalam menghadapi faktor-faktor ekternal yang dapat mempengaruhi birokrasi, baik berupa infrastruktur (LSM, partai politik, maupun lembaga-lembaga profesi) dan supra struktur (legislatif, eksekutif, maupun lembaga kenegaraan lainya)Pada sisi lain Edwards III menegaskan juga bahwa dari empat faktor yang berpengaruh terhadap implementasi kebijakan terjadi adanya interaksi yang langsung dan tidak langsung diantara beberapa faktor tersebut, sebagaimana di kemukakannya, bahwa:"Interactions between factors: Aside from directly affecting implementation, however also inderectly affect it through their impact on each other. In other words, communications affect to resources, disposition, and bureaucratic structures, which in turn influence implementation"(Edwards III, 1980:147).Model yang dikemukan oleh Edwards III ini sifatnya top down dan cocok diimplementasikan pada level birokrasi yang terstruktur pada suatu lembagapemerintahan, dalam hal ini setiap level hirarchi mempunyai peran sesuai dengan fungsi dalam penjabaran kebijakan yang akan dilaksanakan dan akan memudahkan terhadap implementasi suatu kebijakan pada masing-masing level birokrasi, yaitu mulai dari tingkat departemen (pemerintah pusat), pemerintah propinsi, pemerintah kabupaten/kota, sampai ketingkat pelaksana dilapangan. Model ini akan efektif bila perumusan kebijakan yang dibuatnya memperhatikan dan memprediksikan implementasi kebijakan yang akan dilaksanakan. Hal iniuntuk menghindari terjadinya rintangan dan hambatan dalam implementasi yang disebabkan oleh karena kekurang jelasan kebijakan dan kurangnya representatif terhadap keinginan masyarakat atau para pihak yang akan terkena oleh kebijakan tersebut.Model yang dikemukan oleh Edwards III ini sifatnya top down dan cocok diimplementasikan pada level birokrasi yang terstruktur pada suatu lembaga pemerintahan, dalam hal ini setiap level hirarchi mempunyai peran sesuai dengan fungsi dalam penjabaran kebijakan yang akan dilaksanakan dan akan memudahkan terhadap implementasi suatu kebijakan pada masing-masing level birokrasi, yaitu mulai dari tingkat departemen (pemerintah pusat), pemerintah propinsi, pemerintah kabupaten/kota, sampai ketingkat pelaksana dilapangan.C. Kerangka PemikiranPemilukada Kabupaten Yahukimo secara langsung merupakan proses penentuan pemimpin didaerah ini ,Pemilihan pemimpin ideal dipilih langsung oleh masyarakat sesuai dengan peraturan perundang - undangan yang telah diatur. Pemilihan dimaksud diatur dalam tata cara dan mekanisme yang dapat dikemas dalam sebuah peraturan petunjuk teknis pelaksaan oleh Komisi pemilihan umum. Dalam pelaksanaan Pemilukada, beberapa tokoh masyarakat adat berperan aktif dalam hal mengarahkan masyarakat sesuai motif dan keinginan tokoh ,keikutsertaan tokoh dalam pemilihan Bupati dan wakil Bupati menjadi peran central.Diera baru bergesernya, sistem masa lalu yang sangat sentralistik telah digeser ke dalam sistem yang lebih demokratis. Dengan runtuhnya rezim orde baru pada tahun 1998 melalui peran mahasiswa, di tandai dengan masuknya era reformasi, masa ini adalah masa pembaharuan di semua dimensi kehidupan. Dengan bergesernya sistem pengedalian politik yang sangat sentralistik kini adanya restorasi dalam konteks wawasan demokrasi terpatas,.Dengan adanya amandemen undang – undang No. 22 tahun 1999 kemudian diamandemen menjadi UU No. 32 tahun 2004 tentang otonomi daerah dan pemilihan kepala daerah secara langsung. Sehingga memungkin partisipasi masyarakat dalam pelaksanaannya, dalam Sistem pemilihan kepala daerah secara langsung melaluisatu tindakan sosialisasi oleh lembaga penyelenggara, elit politik, tokoh masyarakat dan Peran media dalam pelaksanaan Pemilukada .Dalam konteks Pemilukada di Kabupaten Yahukimo, perilaku memilih sangatlah di pengaruhi olehPeran elit politik local menggunakan jasa tokoh masyarakat untuk memuluskan kepentingan politik. Perilaku pemilih didorong secara paksa oleh tokoh masyarakat yang sudah lama tinggal di kota Yahukimo atau tahu informasi atau termakan issue saat berada di kota memberikan dampak dalam penentuan hak Politik sebagai representasi dari masyarakat. Peran tokoh adat ,tokoh agama dan peran pemuda yang memiliki kemampuan mengorganir, memobilisasi, serta mengarahkan pemilih.Tokoh memeiliki pengaruh daerah sesungguhnya berperan untuk memberikan wawasan tentang arti sebuah demokrasi atau sosialisasi tata cara pencoblosan, namun kecendurungan mengarahkan masyarakat untuk menentukan hak politik sebelum hari H. Model pengarahan hampir dipastikan sesuai pesan elit politik, disini kecendurungan menciptakan konflik.Peran tokoh masyarakat tersebut diharapkan dapat menjadi model aktif dalam pengembangan menjadi kunci dan sebagai pengendali konflik diranah lokal. Pengendalian konflik Pemilukada dalam masyarakat tentunya memerlukan peranan tokoh masyarakat dengan semangat kearifan lokal serta semangat kedaerahan yang tinggi dan demokratis yang mengedepanlan nilai-nilai pluralisme agar tercipta harmoni sosial dalam masyarakat.Untuk mempengaruhi pemilih biasanya ada pemaksaan, intimidasi. Ini terlihat dari terlibatnya beberapa tokoh masyarakat dalam masa kampanye kecenderungan fanatisme kesukuan menjadi penentu pemilih seperti;suku Yalleanang adalah satu etnis Suku Kimyal, Meek, UKAM dan Momuna, sedangkan kelompok suku etnis Yali yaitu Yali selatan,Yali utara, Ngalik dan Hubla.METODE PENELITIANA. Desain PenelitianPendekatan yang dipergunakan dalam penelitian ini adalah pendekatan kualitatif, dengan metode analisis deskriptif. Pada dasarnya desain deskriptifkualitatif disebut pula dengan kuasi kualitatif (Bungin, 2009). Maksudnya, desain ini belumlah benar-benar kualitatif karena bentuknya masih dipengaruhi oleh tradisi kuantitatif, terutama dalam menempatkan teori pada data yang diperolehnya. Format deskriptif kualitatif bertujuan untuk menggambarkan, meringkaskan berbagai kondisi, berbagai situasi, atau berbagai fenomena realitas sosial yang ada, kemudian berupaya untuk menarik realitas ke permukaan sebagai suati ciri, kharakter, sifat, model, tanda, atau gambaran tentang kondisi, ataupun fenomena tertentu. Format ini tidak memiliki ciri seperti air (menyebar di permukaan), tetapi memusatkan diri pada suatu unit tertentu dari berbagai fenomena. Dengan ciri yang seperti ini, maka memungkinkan penelitian ini bersifat mendalam dan "menusuk" ke sasaran penelitian. Dengan demikian penelitian deskriptif kualitatif lebih tepat jika digunakan untuk masalah-masalah yang membutuhkan studi mendalam seperti permasalahan tingkah laku, masalah respons masyarakat terhadap objek tertentu, serta permasalahan implementasi kebijakan publik di masyarakat. Adapun unit yang diteliti dalam penelitian deskriptif kualitatif adalah individu, kelompok atau keluarga, masyarakat dan kelembagaan sosial atau pranata sosial.Unit individu adalah masalah-masalah individu, orang per orang, sedangkan unit kelompok atau keluarga. Sedangkan unit kelompok atau keluarga, yaitu bisa satu kelompok atau satu keluarga.Masyarakat adalah suatu desa, kecamatan, beberapa kecamatan, beberapa kotamadia dan seterusnya tergantung pada konsep masyarakat yang digunakan (Bungin, 2009). Tentang penelitian kualitatif selanjutnya Croswell (1994:147) menjelaskan sebagai berikut :"Qualitative research is interpretative research as such the biases, values and judgment of the researches become state explicitly in the research report. Such opennes is considered to be usefull and positive"Menurut Moleong (1997) kemudian, metode penelitian kualitatif adalah prosedur penelitian yang akan menghasilkan data deskriptif berupa kata tertulis atau lisan dari orang-orang dan perilaku yang diamati. Penelitian kualitatif lebih menghendaki arah bimbingan penyusunan teori substantif berdasarkan data.Pilihan terhadap metode kualitatif adalah merujuk pada pemikiran Strauss dan Corbin (1990) yaitu ;"qualitative method can be used to uncover and understand what lies behind any phenomenon about which little is yet known.qualitative methods van give the indicate details of phenomenon that are difficult to convey with quantitative methods".Pemilihan pendekatan kualitatif adalah untuk menjawab masalah penelitian yaitu; untuk dapat memperoleh jawaban tentang mengapa banyak terjadi masalah alam implementasi Pemilukada langsung Bupati dan Wakil Bupati Kabupaten Yahukimo Provinsi Papua.1) Bagaimanakah sesungguhnya kebijakan Pemilukada langsung diimplementasikan. Penggunaan pendekatan kualitatif dalam penelitian ini akan mampu memberikan informasi yang mendalam dan akurat sehingga akan membantu proses interpretasi informasi dan data yang diperoleh.2) Pendekatan kualitatif yang memberikan penekanan pada metode epsitimologik akan mampu melahirkan reformulasi dan rekonseptualisasi teori implementasi kebijakan, baik itu dilakukan dari perspektif objek yang diteliti dan perspektif peneliti sendiri, melalui integrasi pendekatan etik dan emik sebagaimana paradigma kualitatif modern.Melalui proses ini maka akan dihasilkan proposisi hipotetik baru melalui interpretasi interaksi antara atribut dan propertise yang selanjutnya digunakan untuk membangun kategori dan memberikan eksplanasi terhadap fenomena yang diteliti.Dengan demikian aktivitas penelitian dicirikan oleh kegiatan mengumpulkan, menggambarkan dan menafsirkan data tentang situasi yang dialami, hubungan tertentu, kegiatan, pandangan, sikap yang ditunjukkan atau tentang kecenderungan, yang tampak dalam proses yang sedang berlangsung, atau pertentangan yang meruncing serta kerjasama yang dijalankan.Dengan menggunakan desain ini, maka akan dapat diperoleh gambaran fenomena, fakta, sifat serta hubungan fenomenal tentang implementasi kebijakan Pemilukada Langsung di kabupaten Yahukimo secara utuh dan multi dimensional, sehingga dapat dilakukan kategorisasi dan perumusan hipotesis sebagai temuan penelitian.B. Jenis Data.Data yang diolah dalam penelitian ini adalah data primer dan data sekunder. Data primer adalah data yang langsung direkam di lapangan melalui wawancara mendalam dan yang didapat melalui observasi yang dilakukan oleh peneliti sendiri. Sementara itu data sekunder adalah data olahan atau data telah dipublikasikan secara resmi yang didapat dari berita media, dokumentasi dan arsip lembaga terkait lainnya.1) Data Primer.Data primer dalam penelitian ini adalah data dan informasi yang diperoleh secarala langsung dari para informan.2) Data Sekunder.Data sekunder dalam penelitian ini adalah seluruh data yang berkaitan dengan aturan penyelenggaraan Pemilukada, data dan dokumen tertulis tentang proses dan hasil penyelenggaraan, serta data-data yang diperoleh dari masyrakat.C. Teknik Pengumpulan, Pencatatan dan Pengolahan Data.Adapun metode pengumpulan data yang dipilih untuk penelitian ini adalah wawancara mendalam (in depth-interview). Pada dasarnya wawancara mendalam yang dilakukan dalam penelitian ini merupakan wawancara tidak berstruktur, meskipun disiapkan pula pedoman untuk melakukan wawancara.Menurut Bungin (2009) bahwa :"Wawancara terstruktur sebagaimana yang lazim dalam tradisi survey adalah kurang memadai, yang diperlukan adalah wawancara tak berstruktur yang bisa secara leluasa melacak ke berbagai segi dan arah guna mendapatkan informasi yang selengkap mungkin dan semendalam mungkin".Selain Bungin, Mulyana (2001) menjelaskan tentang hal ini sebagai berikut:"Wawancara tidak terstruktur sering juga disebut wawancara mendalam, wawancara intensif, wawancara kualitatif, dan wawancara transparan (opended interview), wawancara etnografis. wawancara tidak terstruktur mirip dengan percakapan informal. Wawancara tidak terstruktur bersifat luwes, susunan pertanyaannya dan susunan kata-kata dalam setiap pertanyaan daoat diubah oadasaat wawancara, dan disesuaikan dengan kebutuhan dan kondisi saat wawancara, termasuk karakteristik sosial budaya (agama, suku, gender, usia, tingkat pendidikan, pekerjaan, dan lain sebagainya) dari responden yang dihadapi".D. Informan Penelitian.Adapun yang menjadi informan dalam penelitian ini adalah :a. Elit Politik Kabupaten Yahukimo.b. Lembaga Pengawas Pemilukada Kabupaten Yahukimo Provinsi Papua.c. Para Tim Sukses dari masing-masing calon.d. tokoh masyarakat dari tiap distrik yang berada di kabupaten Yahukimo.e. Para petugas panitia pemilihan distrik TPS, dan KPPS di tiap distrik di Kabupaten Yahukimo.E. Instrumen Penelitian.Instrumen penelitian yang dipergunakan dalam proses pengumpulan data melalui wawancara tak berstruktur dan ketika pengamatan, adalah peneliti sendiri dengan menggunakan alat bantu seperti alat perekam suara (tape recorder), alat rekam visual (video recorder), alat tulis, serta lap top untuk menyimpan data hasil penelitian. Adapun materi wawancara dan pengamatan adalah diperluas dari berbagai variabel yang dikemukakan dalam hipotesis kerja.F. Arena dan Situasi Penelitian.Setting dalam penelitian ini adalah arena dan situasi dimana proses wawancara dan observasi dilaksanakan. Pola ini adalah merujuk pada apa yang dikemukakan oleh Miles dan Huberman dalam Creswell (1994:149) yaitu bahwa the setting (where the research will take place). Selanjutnya area penelitian adalah area dari kegiatan sehari-hari dari para informan penelitian, sebagaimana dijelaskan oleh Emerson dalam Newman (1973: 343) bahwa field research is the study of people acting in the natural courses of their activites. Oleh karenanya lapangan dari penelitian ini akan lebih banyak berada di kantor KPU dan kantor Panwaslu kabupaten Yahukimo. Pengamatan lainnya adalah di distrik yang ada.G. Prosedur Penelitian, Pengumpulan dan Analisis Data.Prosedur dalam penelitian ini adalah sebagai berikut :1) Tahap pra penelitian. Yaitu menyusun rancangan penelitian, menentukan lokasi penelitian, penilaian kondisi fisik area penelitian, penentuan para narasumber atau informan, menyiapkan perlengkapan penelitian dan mempersiapkan diri untuk dapat masuk dan menyesuaikan dengan lingkungan dan pola kehidupan dari objek penelitian. Ini dibutuhkan dalam konteks untuk membangun kepercayaan dari objek yang akan diteliti, serta mendorong kepada nuansa akademik.2) Tahap Pengumpulan dan Analisis data. Pada tahap ini data dan informasi yang diperoleh, direduksi atau dipilah-pilah, kemudian dilakukan focusing dan penyederhanaan terhadap catatan lapangan. Reduksi dilakukan dengan cara membaca transkrip, hasil wawancara, catatan pengamatan atu dokumen yang akan dianalisis. Selanjutnya adalah membuat catatan atau memo atas data, ringkasan serta mengelompokkan data dan kemudian dibuatkan partisi. Setelah tahap ini selesai maka akan dilakukan penampilan data. Ini merupakan tahapan yang penting, karena setelah data yang berupa kumpulan data dan informasi yang terorganisir ditampilkan, maka selanjutnya adalah penarikan kesimpulan. Pada dasarnya tampilan data adalah berupa teks, gambar, grafik, tabel, bagan dan teks naratif atau berbentuk kutipan-kutipan. Selanjutnya kegiatan ini akan diakhiri dengan perumusan kesimpulan, meskipun penarikan kesimpulan sudah dilakukan semenjak data pertama terkumpul. Kesimpulan akhir adalah pada saat tahap pengumpulan data telah selesai dilakukan.3) Tahap Penulisan Laporan Penelitian. Penulisan laporan akhir adalah memuat temuan penelitian, tetapi selain itu juga menguraikan hasil interpretasi dan eksplanasi temuan-temuan penelitian dan penarikan kesimpulan penelitian, verifikasi, perumusan dalil-dalil dan rekomendasi akademik, serta rekemonedasi pragmatis yang terkait dengan tujuan dan manfaat penelitian.4) Setelah ke tiga langkah di atas selesai dilaksanakan, maka kemudian akan dilakukan interpretasi dan eksplanasi tentang pola interaksi antar kategori, antar properties, dan antar atribut, sehingga pada gilirannya akan menghasilkan suatu pola hubungan pengaruh antara fenomena yang diselidiki. Langkah selanjutnya adalah seluruh temuan fakta yang ada diinterpretasikan sesuai dengan kategori, properties dan atribut yang diperoleh menurut perspektif yang ditetapkan berdasarkan rujukan kerangka berpikir dan tinjauan pustaka. Interpretasi kualitatif adalah juga diarahkan pada peneuan pola interaksi antar fenomena pemberdayaan.5) Tahap terakhir dari bagian ini adalah penarikan kesimpulan yaitu menarik proposisi atau dalil-dalil atau hipotesis tertentu berdasarkan kecenderungan interaksi yang terjadi antar atribut. Pada dasarnya kesimpulan yang diarahkan sebagai jawaban masalah penelitian, akan menjelaskan pola korelasi antara kategori dan properties.H. Pemeriksaan Keabsahan Data.Menurut Bungin (2009), di dalam penelitian kuantitatif uji validitas dan uji realibilitas dapat dilakukan terhadap alat penelitian untuk menghindari ketidakvalidan dan ketidaksesuaian instrumen penelitian, sehingga data yang diperoleh dari penyebaran instrumen itu dapat dianggap sudah valid dan sesuai dengan data yang diinginkan. Akan tetapi dalam penelitian kualitatif ke tiga hal tersebut terus "mengganggu" dalam proses-proses penelitiannya.Menurut Miles dan Huberman (1992 :423-468), pemeriksaan keabsahan data sangat diperlukan dalam pendekatan kualitatif demi kesahihan dan keandalan serta tingkat kepercayaan terhadap data yang terkumpul. Validitas dan Reabilitas data perlu diuji melalui teknik pemeriksaan keabsahan data, taktik menguji dan memastikan temuan. Oleh karenanya perlu dibangun sebuah mekanisme untuk mengatasi keraguan terhadap setiap hasil penelitian kualitatif. Burgess dalam Bungin (2009) menyebutkannya sebagai strategi penelitian ganda" sementara Denzin dalam Creswell (1994:174) menyebutkannya sebagai "triangulasi", sementara Bungin sendiri menyebutkannya sebagai meta-metode.Pada dasarnya teknik umum pengujian keabsahan data dilakukan dengan menggunakan teknik triangulasi. Menurut Denzem "the term triangulation, a term borrowed from navigation and military strategy, to argue for the combination od methodologies in the study of the same phenomenon". Dalam kaitannya dengan penjelasan Denzem ini, Jick juga dalam Creswell (1994) menjelaskan sebagai berikut : the concept of triangulation was based on the assumption that any bias 1inherent in when used in conjunction with other data resources, investigator and methods.I. Lokasi dan Jadwal Penelitian.Lokasi dari penelitian ini dilakukan di distrik Dekai ibukota Kabupaten Yahukimo Provinsi Papua, Dan juga di beberapa distrik yang banyak bermasalah. Selain itu lokasi penelitian juga akan bersifat luwes, menyesuaikan dengan keberadaan dari para informan. Ini dilakukan untuk mendapatkan informasi yang mendalam tentang berbagai masalah riil di masyarakat, serta terhadap berbagai keluhan yang disampaikan oleh masyarakat. HASIL PENELITIAN DAN PEMBAHASANA. Gambaran Umum Tentang Tahapan PemilukadaBerdasar hasil temuan di lokasi penelitian menunjukan bahwa peran elit politik lebih dominan mempengaruhi lembaga penyelenggara,panwas dan pemilih pada pemilukada tahun 2011.Pelaksanaan Pemilukada di kabupaten Yahukimo pada tanggal 18 januari 2011 rakyat menentukan hak memilih pasangan calon nomor urut 3 sesuai dengan tata pemilihan masyarakat yang disepakati, menetapkan dan mengambil sumpah janji untuk melaksanakan pelaksanaan program pembangunan 5 (lima) tahun periode 2011 – 2016.Setiap pasangan yang ingin berkompetisi dalam Pemilukada di Kabupaten Yahukimo, sejumlah elit politik daerah mengambil keputusan dari hati nurani bertindak mencalonkan diri, sebelum pelaksanaan tahapan Pemilukada pada tanggal 18 Agusutus 2010 beberapa tokoh masyarakat, tokoh agama, danpolitisi daerah mendeklarasikan diri ketika jadwal tahapan diumumkan terlihat setiap profil calon Bupati terlihat sibuk mencari sponsor dan partai politik dengan motivasi membuat superdeal internal politik dengan pengusaha lokal, mencari dana berkedok hibah, diakui pula bahwa ketidakseimbangan antara ambisi, kesempatan dan kemampuan tersebut melekat pada wajah kandidat seperti : mental rohani dan sosial, skil individu dan kemapanan finansial.Namun terkait salah satu kandidat incumbent (Dr. Ones Pahabol, SE,MM) dan pasangan Calon Wakil Bupati Drs. Robby Longkutoy,MM, adalah Sekda Kabupaten Yahukimo. Pasangan ini terlihat percaya diri memenangkan Bupati periode 2011 - 2016, kecenderungan kandidat diatas melakukan konstalasi politik secara massif, sistematis dan terstruktur sejak seleksi KPU pergantian antar waktu atas pelanggaran kode etik KPU sebelumnya.Ketika deklarasikan pasangan calon setiap tim sukses membuat political strategy salah satunya membuat rapor penilaian pasangan calon yang hendak dipaketkan. potret saat persiapan pencalonan pasangan calon melakukan strategi politik membuat superdeal internal politik dengan partai politik pendukung mengeluarkan sejumlah uang untuk mengikat komitmen dukungan mendapat rekomendasi dengan nilai 1 kursi di DPRD Kabupaten Yahukimo dengan nilai nominal tertentu.Dalam pencalonan ada beberapa partai politik mempunyai motivasi dan penilaian sendiri seperti Partai Pemenang Pemilu tahun 2009 di Kabupaten, Partai Golkar mendapat kursi di DPRD sebanyak 22 kursi mengusung Incumbent adalah Ketua Partai Golkar memenuhi syarat lebih dari 15%, Nmun memiliki kemampuan meloby Partai Politik seperti partai keadilan sejahtera (PKS) 1 kursi di DPRD dari partai 1 kursi di DPR dan beberapa partai non shet. Dan partai demokrat 1 kursi di DPRD, memberikan rekomendasi ke incumbent pasangan Ones – Robby.Kecenderungan pasangan kandidat nomor urut no. 1 gagal membujuk partai Demokrat, PKS, PNI, sehingga mengalami hambatan saat pencalonan. membuat proses diplomasi yang dilakukan tim political strategy dari partai PAN yang memiliki 3 kursi di DPRD. Membangun komunikasi dengan partai lain namun tidak mencapai kata sepakat sehingga partai PAN paketkan pasangan dari PDIPyang memiliki 3 kursi di DPRD untuk memenuhi 15%.( Lima belas persen), Kebijakan Pemilihan Kepala Daerah dan Wakil Kepala Daerah memilih makna dan nilai yang akan disajikan tulisan ini sebagai berikut :1. PencalonanDalam tahapan pelaksanaan pemilukada sesuai surat keputusan KPU kabupaten Yahukimo No. 274 -25/KPU-YHKM/VII/2010, pasangan calon kepala daerah dan Wakil Kepala dilaksanakan mulai terhitung tanggal 29 Oktober – 5 November 2010, dengan beberapa sesuai mekanisme sesuai aturan teknis pelaksanaan Pemilukada. Pengumuman pasangan calon yang memenuhi persyaratan telah diumumkan KPU melalui media cetak dan elektronik pada tanggal 2 – 5 Desember 2010 dan Penentuan dan Penetapan Pasangan Calon menetapkan 3 kandidat. Dalam Keputusan Lembaga Penyelenggara Calon Perseorangan dinyatakan tidak memenuhi persyaratan teknis sehingga pasangan calon yang tidak lolos pasangan bernama :Alpius Mohi, S.Pak dan Elpius Hugy, S.Sos.Msi menyatakan protes dan upaya hukum namun tidak diakomodasi sebagai pasangan calon kandidat Bupati dan Wakil Bupati.Pelaksanaan Pemilukada dilaksanakan dalam suasana tidak aman dan terkendali karena ada kelompok kandidat pasangan yang dikalahkanoleh pasangan incumbent dari awal prediksi semua kalangan sirna, dan membawa dampak terhadap dinamika demokrasi di Indonesia.2. Peran Tokoh Masyarakat dalam Pemilukada.Peranan tokoh masyarakat tersebut kemudian mendapat perhatian berbagai partai politik besar guna sebagai mesin pendongkrak suara pada setiap daerah Pemilihan, tetapi tidak sedikit pula tokoh masyarakat yang berpengaruh juga menolak untuk bergabung dengan partai politik, setelah melakukan penelitian penulis melihat ada seorang tokoh agama yang kurang tertarik bergabung dalam sebuah partai politik. Peran elit politik mempengaruhi tokoh masyarakat sangat tinggi dimana tindakan masyarakat memilih psangan bukan karena Visi dan Misi kandidat bersangkutan. Untuk menuju kursi 01 Yahukimo konstalisi politik yang dibangun masing -masing kandidat beragram,misalnya kandidat 01,membangun jaringan lewat etnis suku karena mayoritas pemilih etnis Suku nomor urut lebihdominan disbanding kandidat nomor urut 2 dan nomor 3 dari satu etnis yang sama.Dalam proses persiapan pemilukada peran elit politik lebih dominan pada waktu tahapan seleksi anggota komisi pemilihan untuk pergantian antar waktu atas pencopotan 5 anggota KPU lama atas sikap dan perilaku anggota KPU Yahukimo yang telah melanggar kode etik dan tidak pada peraturan perundang – undangan yang berlaku.Peran elit politik dalam satu mata rantai yang sulit dipisahkan pada waktu seleksi semua calon mendorong orang pilihan atau jagoan untuk pengamanan suara. Proses seleksi didominasi perilaku elit politik emosional dan rasional menjadi scenario atau strategy politik tepat dimana tahapan seleksi pengaruh incumbent sampai ke KPUD Provinsi Papua yang seharusnya KPU Papua lolos sesuai kapasitas namun yang lolos seleksi adalah orang yang diusung incumbent,sedangkan yang diusung melalui elit politik lain tidak lolos.Peran elit politik mempengaruhi KPUD Yahukimo pada saat pendaftaran Pasangan calon Kandidat Bupati dan Wakil Bupati sangat terasa dimana jual –beli partai pendukung dengan kontrak perjanjian antara Pimpinan Partai Politik kabupaten dengan Provinsi dan Pusat seperti : transaksi cash,kontrak permanen selama lima tahun melalui paket proyek.dalam hal sumber pemodal cost politik lebih dominan diantara pasangan 3 calon dengan melakukan superdeal internal politik.Pengaruh eliti politik local dalam pelaksanaan pemilukada sangat proaktif baik melalui pengkondisian PPD,KPU,PANWAS dan manfaatkan peran tokoh Adat,tokoh gereja,tokoh pemuda,tokoh agama ,tokoh perempuan dan intelektual. Fakta objektif peran elit politik Yahukimo melibatkan tokoh masyarakat untuk berperan memperjuangkan menjadi kepala daerah sangat tinggi , peranan tokoh masyarakat bersentuhan langsung dengan pemilih dan jurus ini sangat jitu untuk sistem politik di daerah. Sehingga dari hasil penelitian selama dikota bermotto damai sejahtera tersebut dalam studi tentang implemntasi kebijakan dalam pemilukada ditemukan beberapa hal yaitu; peran tokoh masyarakat mengindikasikan bahwa beberapa tokoh masyarakat berperan dalam pemilihan, diantaranya tokoh adat, Ketua Lembaga Masyarakat Adat (LMA), tokoh pemuda seperti kKomite nasional Pemuda Indonesia,organisasi pemuda Gereja dan tokohintelektual atau mahasiswa dan pimpinan dedominsasi gereja yang memiliki peranan fital dalam proses Pemilukada yang berlangsung .Menurut Ramlan Surbakti bahwa ; kepemimpinan dari seorang tokoh yang disegani dan dihormati secara luas oleh masyarakat dapat menjadi faktor yang menyatukan suatu bangsa-negara.Tokoh-tokoh masyarakat sebagai perwakilan kepentingan dari 7 antara laian: suku Yali, Hubla, Kimyal, Momuna, Meek, Una, Ngalik di Yahukimo mereka proaktif berkomunikasi untuk mendapat uang cost politik,elemen tokoh mendistribusi sembako dan uang namun dalam penyaluran ada transparan diumumkan di gereja ada juga ada yang tidak tarnsfran kecenderungan beberapa tidak tranfran jadi gesekan social antar warga/pemilih cost politik ini biasa H2 atau serangan fajar.Kurangnya kesadaran rakyat rendah karena penerapan (Voter education) atau pendidikan pemilih dan sosialisais tata cara pemilukada yang kurang dari KPUD,LSM dan elit politik local Begitu pentingnya sebuah kesadaran dan partisipasi masyarakat dalam proses Pemilihan Kepala Daerah, memungkinkan terciptanya suatu sistem pemilihan umum yang demokratis, jujur dan adil agar tercipta pula tatanan tokoh masyarakat yang lebih baik.Partisipasi tokoh masyarakat dalam momentum Pemilukada langsung menjadi landasan dasar bagi bangunan demokrasi. Bangunan demokrasi tidak akan kokoh manakala kualitas partisipasi masyarakat diabaikan. Karena itu, proses demokratisasi yang sejatinya menegakkan kedaulatan rakyat menjadi semu dan hanya menjadi ajang rekayasa bagi mesin-mesin politik tertentu.Eksistensi tokoh masyarakat mempengaruhi sikap pemilih sebagai perwujudan perilaku elit upaya masyarakat itu sendiri sebagaimana halnya penelitian yang telah lakukan di kabupaten Yahukimo bahwa identifikasi perilaku elit politik dengan latar belakang pengetahuan yang terbatas, tidak mendidik masyarakat adat didaerah sangat terpencil.3. Tahapan Masa KampanyePelaksanaan kampanye perorangan calon dilaksanakan dengan beberapa tahapan seperti pertemuan peserta pemilukada yang difasilitasi oleh lembaga penyelenggara ,oleh Panwas dan Pihak Kepolisian daerah kabupaten Yahukimoyang berlangsung pada tanggal 17 Desember 2010, dalam pertemuan tersebut mendeklarasikan komitmen siap menang dan siap kalah yang dinyatakan dalam bentuk tertulis. Sesuai mekanisme tahapan jadwal pelaksanaan kampanye dilaksanakan mulai tanggal 28 Desember 2010 – 13 Januari 2011 ( 14 hari ). Pemaparan visi-misi kandidat kepala daerah dan wakil kepala daerah adalah salah satu cara mempengaruhi pemilih untuk memberikan hak politiknya.Dalam kampanye 3 kandidat masing-masing meyakinkan visi dan misi pasangan calon menuju pemimpin ideal yang mampu menjawab permasalahan sudah pasti mengerti pasangan mana saja yang mempunyai pola pikir dan pola tindak positif untuk 5 tahun pembangunan jilid II yang telah dikampanyekan dengan tindakan profesional yang dapat dijabarkan dalam perencanaan tepat sasaran. Program jangka pendek 100 hari kerja, program jangka menengah dan program jangka panjang belum terlihat dan tergambar disusun sesuai kemampuan APBD hal ini tidak mencerminkan visi dan misi pasangan calon kepala daerah dan wakil kepala daerah antara lain :1. Konsep pendidikan yang sangat bermutu.2. Pelayanan kesehatan yang layak.3. Program pemberdayaan ekonomi kerakyatan.4. Pembangunan infrastruktur yang berkualitas.5. Penegakkan hukum dan pengakuan hak adat.6. Pelayanan budaya birokrasi modern yang mendukung birokrasi (good government).Dari beberapa aspek pemaparan visi dan misi pasangan calon yang disaksikan melalui media elektronik TOP TV menyiarkan secara langsung tergambar pasangan calon nomor urut 1. Pasangan ABISA menyiapkan visi dan misi secara lengkap dan dicetak melalui percetakan : Gramedia Jakarta : ISBN : 978-602-97662-0.2 : 100 hlm. Namun pasangan nomor urut 2 dan nomor urut 3 hanya disiapkan visi dan misi pada lembar kertas, dan terlihat ketidakmatangan menyiapkan materi, kemungkinan pandangan kandidat merasa ciri pemilih masyarakat Yahukimo adalah pemilih tradisional sehingga dipandang tidak sistematis menyiapkan strategi lain untuk mempengaruhi pemilih.Pelaksanaan kampanye berlangsung di 51 distrik dengan cara dan strategi masing-masing pasangan calon untuk meyakinkan pemilih. Peran elit politik mempengaruhi tokoh masyarakat sangat dominan dimana sikap antusias masyarakat di distrik terhadap pasangan calon nomor urut 1 mendapat mayoritas dukungan dibanding kandidat nomor urut 2 dan 3, hal ini mendapat respon dari kandidat nomor dengan kampanye dan melakukan semua cara untuk memenagkan pasangan calon Tim Kampanye dan Tim Seleksi lebih berperan di setiap distrik.Tahapan pembersihan atribut dan alat peraga kampanye dilaksanakan 15 s/d 17 Januari khusus di distrik Dekai dilaksanakan oleh Panwas, PPS dan KPPS. Sebelum memasuki hari tenang pada tanggal 15 – 17 Januari 2011.(Abock Adsobne Busup ,Ishak Salak 2010 :11 )4. Masa TenangPengawasan pada saat masa tenang tanggal 15 s/d 17 Januari 2011 tidak optimal dilaksanakan karena kandidat telah berperan aktif mengawal suara di daerah potensi suara seperti pasangan kandidat nomor urut 3 atas nama Dr.Ones Pahabol, SE,MM, di distrik Nalca yang memiliki jumlah suara 5.265 suara. Sedangkan pasangan calon wakil kepala daerah pasangan nomor 3 di distrik Silimo memiliki potensi suara 9.865 suara menjadi daerah penentu kemenangan suara kandidat nomor urut 3.5. Pemungutan Suara dan Penghitungan SuaraPelaksanaan pemungutan suara dilaksanakan pada tanggal 18 Januari 2011, pada pukul 08.00 – 13.00 sesuai jadwal tahapan KPU. Namun ada sejumlah distrik seperti distrik Nepsan dilaksanakan pada tanggal 17 Januari 2011. Pemungutan suara di TPS oleh KPPS serta rekapitulasi hasil perhitungan suara oleh PPK mengadakan pleno di tingkat distrik dan menyerahkan sertifikat hasil rekapitulasi suara dimaksud mayoritas distrik di Kabupaten Yahukimo tidak dapat dilakukan sesuai jadwal tahapan karena dipengaruhi beberapa faktor ; tekanan dari Tim Sukses masing-masing kandidat, penjemputan Panwas, Ketua PPD dan aparat keamanan pada tanggal 19 Januari 2001 sebelum melakukan pleno,diumumkan hasil perolehan secara lisan melalui SSB tertentu mempengaruhi tahapan selanjutnya.6. Rekapitulasi hasil Perhitungan SuaraPenyusunan berita acara dan rekapitulasi hasil penghitungan suara di tingkat Kabupaten serta penetapan pasangan calon terpilih dilaksanakan pada hari Senin tanggal 24 bulan Januari 2011 dengan mencatat berbagai hal seperti :7. Penetapan Calon TerpilihBerdasarkan jadwal tahapan Pengumuman Pasangan Calon terpilih dijadwalkan 27 s/d 29 Januari namun dipercepat dengan pertimbangan tekhnis tertentu sehingga dapat menetapkan pada tanggal 25 Januari 2011 memutuskan dan menetapkan perolehan suara sebagai berikut :didaerah, itu kemudian jauh dari apa yang menjadi cita-cita demokrasi itu sendiri.B. Sistem Pemilihan di Kabupaten Yahukimo1. Model Pemilihan Demokrasi Modern ( LUBER )Pemilihan sistem "noken" dan "ikat" pada pesta demokrasi pemilihan umum kepala daerah (pemilukada) di Kabupaten Yahukimo sudah di mulai sejak tahun 2005. Pemilihan sistem "noken" lebih banyak dikenal di suku Yali, Kimyal. Momuna Ukam Hubla dan suku Mek kecuali distrik dekai 11 TPS dan distrik Kurima Kelurahan Heroma menggunakan asas LUBER,berikut 2 sistem pemilihan di Yahukimo.2. Model Pemilihan Masyarakat Adat (LUBET )a. Sistem NokenSistem pemilihan ini merupakan alternative kedua dalam proses menentukan pilihan Pemilihan sistem noken secara teknis seperti ini; semua pemilih yang mendapat kartu pemilih datang ke TPS. kemudian, didepan bilik disiapkan noken kosong dan diats noken ada foto pasangan calon. jumlah noken yang digantung disesuaikan dengan jumlah pasangan calon Bupati, ketika dipastikan semua pemilih dari kampung yang bersangkutan hadir di TPS, selanjutnya KPPS meng-umumkan kepada pemilih (warga) bahwa bagi pemilihyang mau memilih kandidat A berbaris di depan noken nomor urut satu atau seterusnya sesuai nomor urut dan memasang foto calon bersangkutan. setelah pemilih berbaris / duduk didepan noken maka KPPS langsung menghitung jumlah orang yang berbaris di depan noken, atau cara lain bagikan surat suara dan mengisi tanpa condereng lalu diisi di noken yang diinginkan kalau misalnya 100 orang saja maka hasil perolehannya adalah 100 ( seratus ) suara. Jikalau misalnya semua pemilih dari TPS kampung yang bersangkutan baris di depan noken nomor urut dua maka semua suara dari TPS kampung yang bersangkutan "bulat" untuk nomor urut dua.setelah itu KPPS langsung buat berita acara dan sertifikasi hasil perhitungan suara yang ditandatangani oleh KPPS dan diplenokan di Distrik. pemilihan seperti ini dilakukan pada bulan januari. hanya saja kelemahannya, sistem pemilihan seperti ini tidak rahasia dan transparan di depan umum, LUBER yaitu langsung, umum, bebas rahasia (LUBER ) dan langsung, umum, bebas rahasia transparan.(LUBET)Kecendurungan diarahkan oleh elit politik dan Tokoh masyarakat, PPD/KPPS, Surat suara sisa dibagikan ke pemenang. Solusi isi noken adalah alternative kedua setelah tokoh masyarakat dan pemilih berkumpul H2 untuk sistem ikat namun deadlock atau tidak sependapat antara tim sukses maka sepakati bersama melakukan opsi ini. Lembaga Penyelenggara dan semua kompanen merasa bahwa manfaat secara turun – temurun memiliki manfaat namun diera baru namun dalam sistem demokrasi modern mengunakan sistem Noken:Menghemat biaya logistik karena semua menggunakan pesawat muatan kapasitas kecil, Letak geografis yang sangat variatif, Manfaat ganda fungsi noken dalam demokrasi modern menghormati nilai budaya untuk mengenal jati diri bagi mereka.Pemilihan Sistem IkatPemilihan sistem "ikat" dilakukan 51 distrik di Yahukimo, sistem ini sesuai kesepakatan semua pihak pilihan ikat secara teknis pelaksanaannya, bahwa sebelum hari "H" ata

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

Issue 52.4 of the Review for Religious, July/August 1993. ; for r elig ious Christian Heritages and Contemporary Living JULY-AUGUST 1993 ¯VOLUME 52 ¯ NUMBER 4 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, Missouri 63108-3393. Correspondence about the Canonical Counsel department: Elizabeth McDonough OP ° 5001 Eastern Avenue ° P.O. Box 29260 Washington, D.C. 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. SUBSCRIPTION RATES Single copy $5 includes surface mailing costs. One-year subscription $15 plus mailing costs. Two-year subscription $28 plus mailing costs. See inside back cover for more subscription information and mailing costs. ©1993 Review for Religious for religious Editor Associate Editors Canonical Counsel Editor Assistant Editors Advisory Board David L. Fleming SJ Philip C. Fischer SJ Michael G. Harter SJ Elizabeth McDonough OP J~an Read Mary Ann Foppe Joann Wolski Conn PhD Mary Margaret Johanning SSND Iris Ann Ledden SSND Edmundo Rodriguez SJ Se~in Sammon FMS Suzanne Zuercher OSB Christian Heritages and Contemporary Living JULY-AUGUST 1993 ¯ VOLUME 52 ¯ NUMBER4 contents 486 feature The Most Adventurous of Nuns: Ursulines and the Future Mary.Jo Weaver gives contemporary meaning to the legacy of Angela Merici and the Ursulines. prayer 503 Hermitage, a Metaphor of Life Eileen P. O'Hea CSJ shares the struggle of a desert-day experience. 507 Christian Zen-cum-Ignatian Meditation Robert McCown SJ explains how Christian Zen, or centering prayer, as an ancillary to the Spiritual Exercises offers spiritual repose. 519 God's Human Face Revealed: A Retreat in Wales Mary Corona FMDM shares her experience of God's working in a thirty-day retreat. 532 541 548 spiritual life What Trouble Is Tad Dunne ponders how coping with trouble allows us to find energies that produce growth. Prayer, Memories, and God Theresa Mancuso suggests a fascinating relationship between recalling joyful and painful memories and praying to God. Adding Up 75 Years Vera Gallagher RGS adds up the balance sheet of God's love in her own life history. 482 Review for Religious 553 566 574 apostolate Prayer and Work, Mostly in South Africa Timothy Stanton CR believes that intercession is the main respon-sibility of the church in the painful process of bringing a new South Africa to birth. Religious Life in West Africa 1966-1990 Martin O'Reilly CFC offers an outline of the development of reli-gious life from foreign-born to local-born in West Africa. The Sanctification of Their Neighbor Thaddeus J. Kazanecki CO examines some characteristics of the Italian confraternal life within which St. Philip Neri founded the Congregation of the Oratory. 584 596 6O2 610 religious life Culture and Contemplative Community Marie Beha OSC reflects on how living the Franciscan charism in the United States can be ddngerous both for U.S. Poor Clares and U.S. culture. Canonical Room for Charisms William F. Hogan CSC emphasizes the uniqueness to be fostered by each particular religious institute for the good of the church's mission. Journal of a Novice Director Melannie Svoboda SND explores the mind and heart of a novice director through excerpts that could be found in a journal. A Family Business: Management in Religious Congregations Dennis Newton SVD spells out some practical directives for deal-ing with complications arising from interaction between religious-congregation members and nonmembers in the workplace. departments 484 Prisms 616 Canonical Counsel: The Synod on Consecrated Life 622 Book Reviews 37-uly-Aug~st 1993 483 prisms A seminarian recently told me, in a certain exasperated way, of his frustration about political label-ing in the church. Informally representing others of sim-ilar age, he pointed out that he has known no other church than the post-Vatican II church. An English-language liturgy, a catechetical training distinguished more by ques-tions than by answers, parish organizations still in devel-oping stages, a school faculty composed mostly of lay teachers, along with a few religious women and men not appearing all that different in dress or in lifestyle from their lay counterparts--these are the only memories of church that he has. He has no more nostalgia for the prac-tices of the church of earlier years than he has for the cel-ebrated golden age of radio before the advent of television. His complaint is that any expressed desires for con-nectives to a pre-Vatican II church immediately raise the likelihood of himself and other people his age being called "neoconservatives." These thirtysomething people and younger want rather to explore more fully their heritages of Catholic .faith and practice. They have no battles to fight over the rigidities and meaninglessness that were part of some Catholic devotions and regulations of the recent, past. They are gra,teful for the freedom and respon-sibility which "older" church members have not always felt comfortable with. They appreciate the maturing fits-and- starts of an American hierarchy in providing leader-ship in their letters on peace and justice and on economics and even in the failed .attempt to address the role of women in society and the church. They see as well-mean-ing but fearful the attempts at control and centralization made by what they might want to label as a "conserva- 484 Review for Religious tive" Vatican bureaucracy. But they are nevertheless looking, sometimes toward the past, for something more in their church than they have at present. They would want, in Jesus' imagery, to be like the "head of a household who can bring from his store-room both the new and the old" (Mt 13:52). If I have rather faithfully understood and presented a major concern of significant numbers of younger members in the church, I believe that their complaint is legitimate. The necessity for an in-depth contact with and study of our rich heritages has never been more apparent. We are all-too-aware of the old truism that unless we know our past we are condemned to keep repeating it. We in the church are also well aware that the danger of being prisoners of the past is all-too-real, with the embarrassing irrel-evance of various "churchy" issues in the face of modern world problems and technology. So for us to know our heritages is to have the strength of consistency with our past but also the stim-ulus to move into a creative future where our faith is a light for appropriate decision and action. Our feature article, "The Most Adventurous of Nuns: Ursulines and the Future" by Mary Jo Weaver, is one attempt to make contact with a heritage in this kind of significant way. I hope that this article will serve as a model for people to study and write engagingly about other heritages, with implications for the present and future opportunities of those very heritages. The women and men who lived our heritages before they were heritages make vivid the values necessary for today's Christian living and the courage it takes to live these values in the face of difficulties, including at times the opposition of good people. This journal has a privileged role to play in bringing people into greater contact with the good-ness within so many spiritual families that live together in our church. In coming to know more fully the relevance of our spiri-tual heritages, we dan expect that our liturgical and prayer practices will be more life-giving, our ministries inspired by gospel beati-tudes will be more clearly focused, and our lives supported in Christian community will be more vigorous. Vatican II and the subsequent years have given the church the occasion for straightening out the gospel storeroom. Now we, the church members, need to enrich our faith lives by com-ing to know and use its treasures, both new and old. David L. Fleming SJ yuly-A1lgust 1993 485 feature MARY JO WEAVER The Most Adventurous of Nuns: Ursulines and the Future I found the title of my talk in the first sentence of Agnes Repplier's biography of M~re Marie: "Of course," she says, "the Ursulines were the most adventurous of nuns." As I skimmed the book, I found phrases like "the most adven-turous of patronesses," the "robust intelligence and fear-less imagination" of the founder, and the "constitutional fearlessness and valorous spirit" of the first missionary to North America. The women most often mentioned in Ursuline history--St. Ursula, Angela Merici, and Mhre Marie--were all formidable figures, and as I read about them I was wafted back into a romantic past when pio-neering women were intrepid and when everything worked out all right in the end. Although the women associated with Ursuline history were not feminists in any modern sense of the word, I wondered what it would mean to attempt a feminist reading of their lives. I was drawn most powerfully into Angela's life, but not before the other two made me stop and take notice. The medieval legend of Ursula as a graceful, beauti-ful, wise, cultured scholar whose learning amazed the doc- Mary Jo Weaver is professor of religious studies and women's studies at Indiana University in Bloomington. Author of Springs of Water in a Dry Land: Catholic I, Vomen and Spiritual Survival (Beacon Press, 1993) and other works, she spent ten years explor-ing feminist issues in the American Catholic Church and has recently begun a long-term research project on traditionalist Catholics in the United States. Her address is 1030 S. Mitchell; Bloomington, Indiana 47401. 486 Review for Religiot~s tors of the church explains why she inspired so many paintings and poems. The bare outlines of her mythical life--martyred along with eleven .thousand virgins with whom she was wandering around barbarian Europe--are fanciful, to say the least, but I do not think it troublesome that the historical facts about her are rather dim. True or false, her legends shaped part of the Catholic tradition and tell us something about the roles women were able to play in the medieval imagination. That she was a virgin, the patron of innocent girls, and a charismatic figure and leader even though she was single--neither married nor in a convent--was obviously attractive to Angela. When I moved to the stories surrounding M~re Marie, leader of the first Ursuline mission in North America, I found genuine historical material used by her biographer in a skilled portrait. Repplier's biography can be summarized in this sentence: "She had escaped every groove in which she had been imprisoned by circumstances." It is a marvelous summary of the life of an ordi-nary woman responding to extraordinary demands, and that seems to be an Ursuline theme, at least in the North American context, where Ursulines were on the scene early and seemed to thrive in the most desperate of situations. Male historians, who typically pay little attention to women, unite in praise for the teaching charism of the Ursulines and their civilizing power on the frontier. There is more, of course, but the bottom line from the his-torians is a witness to dedicated purpose: "The development most distinctively American was the role in educating the young assumed so largely by a myriad of women's communities, begin-ning with the Ursulines in New Orleans in 1727." These same historians do not make much of the fact that the founder of the Ursulines was an independent and rather remarkable woman sur-rounded by strong, inventive women. Those attributes attracted me, however, and it became clear to me that the best way to think about Ursulines was to get to know their founder. Besides, there seemed to be excellent sources of information: well-researched critical biographies, spiritual reflections, historical notes, and modern symposium notes say something about the kind of energy Angela Merici has inspired in her followers. About Angela Merici, there seems to be solid historical ground for an interpretation, but as with the stories of other founders and other times, the pious imagination has sometimes filtered the facts. For example, Angela is remembered ih connection with the July-Aug'ust 1993 487 Weaver ¯ The Most Adventurous of Nuns education of girls and is sometimes pictured as energetically open-ing schools; but she neither spent her time founding academies, nor was she drawn primarily to an apostolate of education. Her pioneering spirit was directed towards the moral support of young girls and the regeneration of society as it could be accomplished through a formation program within family settings. Still, because she established a company of independent women at a time when things were astonishingly bad for women, Angela is an example of the "theoretical feminism" that some critics believe has always existed even though it was seldom successful. Theoretical femi-nism means the dedication of women to the abolition of hie(ar-chics, especially those that put women under the direction of men. That description appears to fit Angela's context, and the fact that she tried her experiment during the Renaissance makes her case even stronger. One of the salient points made by feminist historians for the last twenty-five years has to do with periodization. The ways we mark historical periods have been set by men and often mark the realities of women's lives. The late Joan Kelly ~nade this argu-ment with specific reference to Renaissance Italy, Angela's time and place. According to Kelly,.there were no gains for women during the Renaissance. In fact, the age was marked by a restric-tion of the scope of women's powers. Female sexuality, women's economic and political roles, their cultural power in shaping the outlook of their societies, and the ideology about women all underwent profound changes, mostly to the diminishment of women. Yet Angela acted as if the subordination of women was not an issue for her. The "new subordination of women to the inter-ests of husbands and male-dominated groups" that went hand in hand with Renaissance "progress" did not seem to touch her per-sonally though it may account for the rather quick enclosure of the women Angela hoped could live a more autonomous existence. Like fascinating women everywhere, Angela regularly over-turns predictable assmnptions about her. The woman who gath-ered the company later valorized as "the most adventurous of nuns" seems to have been the most reluctant of founders. The founder who has gone into history as one of the world's great pioneers of education seems not to have been that at all, and the visionary who heard a voice from heaven in her teens finally got around to acting on it when she was an old woman. Angela's life fits no .pattern that I can find unless it might be 488 Review for Religious that of Dorothy Day, who summarized her own life's work by say-ing that she never planned to do very much at all. "Opportunities presented themselves and we responded," she used to say, refus-ing to be relegated to the musty shelves of sainthood, out of ordi-nary reach. Dorothy Day is not a perfect parallel figure for understanding Angela, but can help us to perceive the more or less prosaic ways in which ordinary people can be propelled into extraordinary activity. Almost everything we know about Angela Merici happened in Brescia, a small but very volatile city. In 1401 it had been dubbed "the little Rome" because it had 70 churches and 50 monasteries for a population of 16,000, yet sixty years later the apocalyptic reformer Savanarola preached sermons there evoking visions of hellfire and damnation to inspire a change of heart in a morally bankrupt population. Perhaps Brescia was simply unlucky in terms of episcopal leadership. Paulo Zane, absentee bishop there for fifty years (1481-1531), seemed to be in a contest with corrupt popes, cardinals, and priests to see who could lead the most lav-ish and egocentric life. Perhaps Brescia was simply unlucky in terms of its geographical location; it was used, stomped on, and overrun by various armies during the complex territorial wars that dominated the region in the late 15th and early 16th cen-turies. When the French sacked the city in 1512, four years before Angela arrived, the torture and killing of local citizens was so ferocious that all of Europe was shocked by it. If we think of mod-ern- day Somalia, or parts of Latin America or the Middle East, we would not be far off in our analogy. The context for Angela's life, therefore, was collapse and tran-sition. The medieval models for politics and religion were not working, but nothing better was yet in place--a time, in other words, not entirely unlike our own. It was also a time of rampant corruption and moral gridlock, in which those "in charge" appeared uninterested in the daily spiritual li;¢es of ordinary peo-ple. Outside of the 10th century, it is hard to imagine a worse set of popes, one after another, than those who occupied the Holy See then; nearly half of the men who~e stories make up Chamberlain's The Bad Popes ruled during Angela's lifetime. Religious life, although abundantly present, was scandalous rather than edifying, creating a kind of spiritual vacuum for a scream of protest to fill. And, of course, someone did produce such a scream. A young Augustinian monk teaching Scripture at Wittenberg protested .~uly-Aug'ust 1993 4.89 Weaver ¯ The Most Adventurous of Nuns Charlotte Lichtblau vehemently, but that is a different story. It is not clear how sharply the Lutheran remonstrances touched Angela herself. Many of the reformers of the 16th century--Teresa of Avila, for example-- were so taken up with their own missions that they appear to belong to a climate of religious reform that has very little to do with the great Protestant revolt that began a year after Angela arrived in her new home. Still, ten years later, in 1527, a major anti-Catholic demonstration in Brescia signified, among other things, that people there were in a state of spiritual uproar. 490 Review for Religious To understand Angela's context, therefore, we have to imag-ine a situation that felt generally hopeless and beyond control. The northern Italian borders were not secure, and towns like Brescia were a kind of permanent war zone, not always the scene of bloodshed, but sufficiently precarious to raise the disease rate, encourage prostitution, destabilize families, and generally scuttle normal life. Religious leaders were nowhere to be seen unless one happened to be in Rome attending the theater. The streets of Brescia in 1532 probably resembled Times Square in 1993. They were full of con men sensing opportunities, young women selling themselves for their next meal, old men with diseases or old war wounds and no place to go, and ragged children darting from one bad situation to the next. Acting courageously in this little scene were some dedicated young men operating hospitals for "incur-ables" and a steadfast group of young women whose desire to help young girls led them to imagine themselves working together in a new way. What did these young idealists have in common besides a lively conscience and a desire for spirituality in action? They were all friends of or drawn to Angela Merici, an efficient, maternal woman who, by all accounts, had a magnetic personal-ity shaped by personal sanctity. She had even, so it was said, once had some kind of "vision." As I noted earlier, whatever the facts of her life, Angela Merici is not typical in any way. The outline of her visionary experience-- adolescent orphan girl sees something and claims to be instructed by it--is a standard story; but what Angela did with it is not. Her modesty in claiming very little for herself because of her experi-ence reminds me of Dame Julian of Norwich, who after a series of remarkable visions went on with a modest, reclusive life, recounting them to a scribe only much later. As an adolescent, Angela apparently had a profound religious experience--a dream or a vision--which she believed gave shape and direction to her life; but she did not immediately run to a bishop to disclose its contents, nor did she speculate about the concrete terms into which it might eventually be cast. She simply went about her life as a third-order Franciscan, te.aching catechism in her own village and willing to go wherever she was needed--to Brescia, as it turns out, when she was in her forties. Unless we count a pious life as extraordinary, she did not do anything out of the ordinary there. Perhaps the very routineness of her life calmed people: At the same time, the little things she .~uly-August 1993 491 Weaver ¯ The Most Adventurous of Nuns Like any normal prophet, she was reluctant to believe that God was directly calling her. did made an impressibn on those around her. She lived a selfless life in the company of rich people and brought the attractive wis-dom of common sense to a besieged.situation. She apparently felt secure enough to pursue her lifestyle choice of virginity in the home of a wealthy young merchant, living in his house for more than a dozen years. She was an ascetic who was surrounded by friends, many of them men. She was a good organizer and pitched in to do what needed to be done--nursing, counseling, pro-tecting children, consoling the bereaved--but also apparently felt free enough to go galli-vanting off to Jerusalem, to Rome, and to Varolla, a kind of Holy Land theme park in the Alps. How it became clear to her that it was time to act upon her early vision and gather "a company of consecrated virgins" around her is not Clear to me, especially since I see her vari-ous trips as flights from that call. Every time someone called a meeting, she disappeared! In 1522, when she was in her early fifties, Angela went on a pilgrimage to Mantua, to the tomb of Blessed Osanna Andreasi, a third-order Dominican. Why? Did she simply want to honor this holy woman, or was she begin-ning to suspect that she herself was gifted beyond what she had up to now felt to be ordinary abilities? Did she hope by honoring Osanna, a new and popular cult figure, that she could elude her own fate, like Moses telling God that, in comparison with the articulate Aaron, he was simply not the man for the job? It seems reasonable to assume that she experienced some kind of inner turmoil and was seeking refuge from it. In that way--like any normal prophet, with the exception of Isaiah--she was reluctant to believe that God was directly calling bet. Whether at Mantua she was seeking refuge or confirmation, however, she did not quit running away. Her next pilgrimage, in 1524 to Jerusalem, is what we might expect from such a woman in those times, and having an on-site episode of hysterical illness was not untypical. People in the highly charged atmosphere of a major place of pilgrimage often have unex-pected or frightening physical experiences, but let us examine this moment more closely. She did not, like Margery Kempe, faint or have visions of herself assisting at the birth of Jesus; she did not, like 492 Review for Religious Felix Fabri, feel as if her whole life had been turned upside down. She went blind and so could not see some of the holy places. When I read that story, I wonder what she did not want to see. On her way back from Jerusalem, she stopped awhile in Venice, where city officials begged her to stay and administer a hospital for incurables there, an honor and a challenge to which she responded by fleeing quickly and returning to Brescia. Running away from this opportunity would have made sense if she returned to Brescia to take on similar responsibilities there, but she did not. She was scarcely unpacked when she booked pas-sage on another pilgrimage, this time to Rome and the celebration of the jubilee year (1525). I read this activity as a voyage of internal discovery. Those attuned to their inner voices know that "you can run, but you can-not hide," something An\gela was trying to do in ever more press- xng ways. Whatever her reasons for going to Rome, once there she managed to get an audience with Pope Clement VII. It is hard to imagine this event without the kind of bribery required by most Renaissance popes, so if she managed to see the pope without such machinations, I daresay he already knew about her and saw how she might be useful to him. In any case, if she wanted the solace of a papal blessing, she received another scare instead: he begged her to stay in Rome and administer a hospital there. Here the story gets even more dramatic because, in the face of a papal request, Angela fled lest she be compelled by obedience. Other popes might have pursued her, but Clement was not a man of swift decision. His nickname--"I will and I won't"--was given to him because be was a notorious temporizer, agonizingly slow to make any decision. His disadvantage was her victory. She got herself back to Brescia and away from Rome. Perhaps she imagined she was now safe and sound. ¯ What can one make of all this flight? I see a woman who probably knew she had led a useful life, who was self-assured and willing to help out where she was needed, but not eager to fit into a role she could not yet imagine for herself. The idea that she might be more than a reasonably pious and useful woman and the fact that young people involved in arduous and creative cor-poral works of mercy gathered around her as if around a mother hen may have strained her .self-understanding. Maybe she was just tired--she was in her late fifties--maybe she was just stub-born. I find her self-possessed, unwilling to act until she herself j~uly-August 1993 493 Weaver ¯ The Most Adventurous of Nuns was clear about what she might do and how she might act to con-trol her own future. In "running away" she found the time and space to begin to come to terms with it. It is fascinating to see this middle-aged woman struggle with the logical implications of her own life. She had been in Brescia for nearly fifteen years, living a prayerful life and doing good works. People thought her so wise and caring that they called her madre (a tide reserved for holy women and nuns), and from morn-ing to night she was called on by people seeking her advice or drawn to her sensible simplicity, A group of courageous young people who had their own ideas about how to live the gospel in a forlorn world were drawn to her spiritual power. And an increas-ingly clear apostolate, dedicated to the care and protection of young women, had been staring beseechingly at her since Elizabeth Prato, a friend young enough and devoted enough to be her daughter, started working with lost girls in 1522. Vv'hy, then, the reluctance? And why do I find it comforting? Without intending to be cryptic, I think it is middle age, Angela's and my own. Had she been in her twenties, perhaps she would have dived right into the creative community she founded, as many of today's middle-aged sisters, in their youth, were drawn into the irresistible energy of religious life with its sacrifices and promises. But, like many of us today, she was in her fifties, not so quick to act, distracted by alternatives and the cautions that come with age. Maybe she just wanted to live out her days in the mod-est way she had been doing. After all, it is reasonable at this age to be tending the gardens of one's own soul and unreasonable to be launching a major life project. Maybe the call which had come with such clarity many years earlier now seemed distant or unreal, impractical in the present situation. VVhen we are young, the idea that God wants us for something specific seems only natural. All the scary choices--marriage, motherhood, convent life, profes-sional training--are made with the blessed ignorance of youth. But when we are older, the same idea can make us wonder if we are imagining things; we see all the reasons not to believe what we are hearing. In such cases the mysterious ways that God is famous for often manifest themselves in some dramatic way. For Angela, not unlike many of the saints, illness was a factor. Fleeing again in 1529 to Cremona in order to get away from political intrigue and an active war zone, she became gravely ill. And here, I think, she 494 Review for Religio~ts encountered an interesting temptation that may have looked like the answer to her problems. Illness and death beckoned as an option, the last flight, the final escape. She apparently thought that she might really die there and--whether with drama or res-ignation I cannot say--took to her deathbed. Yet, when one of her young supporters composed her epi-taph and read it to her, she bounced back, not as ready to go to heaven as she imagined. Again, I think, she shows the wisdom of age, for it is only when we are very young that we find a "longing for death" something to nurture in our-selves. Angela, hearing her epitaph, dis-covered new energy in herself. She still may not have been ready to lead a new movement, but neither was she ready to be led into eternity to the strains of In Paradisum. Whatever happened to her during those days in Cremona, she was resolved, at the end of this exile, to put down her traveling staff and follow the spirit she had been running from. She made one more short trip to Varolla that winter, to renew her memories of the Holy Land-- a symbol for her sense of purpose--then returned to Brescia and moved into a small room in Elizabeth Prato's house near the church of St. Afra. Now nearly sixty, Angela tucked into this new stage of her life with determination. She lived even more austerely, spent more time in prayer, and began to instruct her spiritual daughters. It is probably only a geographical coincidence that Prato's house was near the church of St. Afra, a 4th-century prostitute who achieved sainthood through martyrdom; but it is interesting that the early work of Angela's group was partly directed at.opening possibili-ties for "penitent women," a euphemism .for prostitutes. By 1532 Angela had gathered a small group around her and developed a rather extraordinary and yet quite simple idea: all the women would engage in an exterior apostolate and lead vir-ginal and virtuous lives, but would take no vows. In its broad out-lines this plan is reminiscent of the Beguines, religious associations of women begun in the 12th century in Belgium and the All the scary choices-- marriage, motherhood, convent life, professional training-- are made with the blessed ignorance of youth. July-Augt~t 1993 495 Weaver ¯ The Most Adventurous of Nuns Netherlands. Their success in the 14th century did not impress itself upon the clerical mind so much as the fact that they took no vows and were not subject to the rules of any order. Did Angela know about them? Was she attracted by their relative autonomy? Did she think their exp+riment was worth another try? Her idea was so simple and so revolutionary that it boggled the minds of the authorities: women would commit themselves to an apostolate--the care, protection, and education of girls--and they would promise lifelong fidelity to consecrated virginity. We may consider how her plan might have threatened men. Pious men would see women able to lead useful virtuous lives without their advice, and "men of the world," accustomed to pursuing an occasional dalliance, might now have to sneak into the house late at night, only to be met with the soulful glances of an at-home daughter vowed to virginity. Angela's notion of governance was also disturbing. However much she said about obedience to authorities, the Holy Spirit was her real teacher, and so she stipulated for her daughters. Her desire to trust the activity of the Holy Spirit in the individual heart, however, did not appeal to male authorities. On the con-trary, it frightened them profoundly. Charles Borromeo--still in diapers when Angela died--found the idea of an unmediated Holy Spirit speaking directly to the heart and conscience of individual women wildly dangerous. The changes made by this young arch-bishop of Milan in Angela's Rule are not surprising to anyone with even a minimalist feminist consciousness. Borromeo was a man of his times; Angela was a woman ahead of hers. I find it fascinating that, unlike some other reformers and founders such as Teresa of Avila, Angela did not invoke the com-mands of Christ to carry out her purpose or to solidify her sense of authority. She was sure that what she was doing was made pos-sible by and would be sustained by God, but she exhibited no need to couch her ideas in the language of mystical certainty. Perhaps because she was single and surrounded by eager disci-ples she had no need to talk about divine directives. Perhaps she did not have any. Her ideas about community seem to follow directly from her own experience, an extension of her practical holiness. The memory of her vision--by now no more than a vague request to a bereaved girl--and a st.eady relationship with God were enough for her. The practicality and ordinariness of her plans made her an 496 Review for Religious inspired leader with amazing insight into the needs of women. The frescoes she commissioned for her oratory--the meeting space and prayer room for her young group--constitute a kind of "womanspace" in which her young followers could imagine new possibilities for themselves. Angela's frescoes gave her fol-lowers examples of spiritual heroism. Looking around in that room, young women saw Angela's models. Ursula, Elizabeth, Paula, Eustochium, and, by some accounts, Catherine of Alexandria make exquisite sense and testify to the power of Angela's self-concept. She did not choose prepubescent martyrs or women noted for fasting and silence; she selected strong, bright, self-confident women. It is worth lingering on this point. Although the Catholic tra-dition has a long list of impressive women saints, women whose sanctity rests on suffering, self-effacement, and masochistic penances often predominate. That Angela did not choose such models for her girls speaks eloquently, not only to Angela's time, but also to our own. The women in her murals are all.mature, educated, learned, single, undaunted by male threats or violence, and autonomous in their fashion. Like Angela herself, these women exhibit an inner certainty and independence, making no great claims for themselves, but creating atmospheres of respect by their clearheaded, fearless lives. Even if we look at the under-side of their stories--Elizabeth's sick relationship with her spiri-tual director, for example--the last line of the story is one of strength rather than brokenness. All these women are virgins-- some belatedly, some, like Ursula, spectacularly--and all com-bine devotion to learning with lives of Christlike action. Within two years of the setting up of the oratory, Angela and twenty-eight of the young women who regularly visited that col-orful space signed a book promising to serve faithfully as members of the company of St. Ursula. Within five years that number more than quintupled, and Angela died, leaving behind a growing group, three small documents, and a legacy of self-reliance. How does one survive in a world where, in Yeats's descrip-tion, "the centre cannot hold"? Angela's writings suggest that she endured by reliance on the Holy Spirit, self-confidence, adapt-ability, and kindness. She assumed that her daughters would sur-vive and that God would somehow take care of them, but I see no evidence that she had much stake in gathering a group that would last forever. She does not appear to have been much of a worrier, 3%dy-~lugust 1993 497 Weaver ¯ The Most Adventurous of Nuns perhaps because she thought of herself as a mother and had such a fearless concept of motherhood. Angela's model of mothering was dominated neither by the medieval bias that considered women to be morally and intellec-tually inferior nor by Renaissance romanticizing. In her reckon-ing, a mother is loving, but also demanding; tough as well as flexible; able to embody both divine mercy and divine judgment. As CarolynWalker Bynum has shown, these qualities are partic-ularly important in contrast to concepts of divine motherhood that we find in the writings of medieval monks. For them, moth-ers are eternally nurturing, never critical, always available, in other words, stereotypical in the worst ways. Angela's concept of motherhood is the best indicator of her independent spirit. Like the great female mystics of Helfta-- Gertrude the Great, Mechtild--she was able to look into the mir-ror and see herself and her daughters as powerful even as they committed themselves to lives of service. She managed for much of her life to be what many of us hope eventually to become, self-accepting, aware of life's bleak realities without being defeated by them, and so quietly self-confident that it seems not to have occurred to her that she would not be able to do what needed to be done. In managing to live without marrying or entering a convent, and seeing no reason why other women could not do the same, she may have failed to recognize the extraordinary qualities of her own personality, but in that, too, I see modest ambitions con-cealing a powerful sense of purpose. If I can do this, she seems to say, so can you. Little Wonder that young women were attracted to her. She looks out from the past, not with directives, but with encouragement. "Take heart," she says, "I have confidence in you." The word that dominates her writings is kindness, the notion that people can teach more effectively, pray more openly, and act in the world more compellingly insofar as they remember to be tender, encouraging, loving. The ability of hers to enable her fol-lowers by encouraging them to trust themselves is no small thing to emulate in these times of confusion and anxiety about the future of religious life. Because I find Angela's life a statement about women's oppor-tunities, I think she is something of a feminist hero. Among other things, feminism is a countercultural movement related to the ways women are taught to act and to imagine themselves. As 498 Review for Religiozts someone deeply committed to women in an age that was deter-mined to keep women in lives of subservience, Angela was coun-tercultural. Her relationships, attitudes, and actions did not fit the norm for Renaissance women, nor did they fit into the accepted molds for "pious" laywomen. She did not take up residence with a man in order to have an overseer, for example, nor did she count it a danger to faith to be living outside the control of a husband or a bishop. When she says, in Counsel number 7, to follow the old Law but lead a new Life, she makes a countercultural statement. In the ways she used her own expe-rience to make her life and the lives of other women better, she did then what feminists urge women to do now. Like women in most times, she knew that she could not operate as men do, by domi-nating a situation, and so learned to lead by other means. She was a madre, a mother and leader whose "gov-ernance" was more by example than by decree. At the same time, she was not afraid of provocative images of power, urging her fol-lowers to be "like Judith," the Israelite woman who saved her peo-ple by beheading the enemy leader, Holofernes. In her Counsels Angela suggests that her followers serve oth-ers; practice gentleness; not be anxious if they do their best; build community anywhere; teach by example; find refuge in Jesus; nur-ture those entrusted to them; honor authority in the community; and live in harmony. People can, of course, read those bits of guidance in profoundly conservative ways to suggest that Ursuline women simply comply with rightful authority and define them-selves in terms of old-fashioned virtues of maternal charity. Compassion, prayer, solidarity, and a creative imagination, they might say, have been the tools women have used for centuries to shape life toward their purposes, find they work well in traditional models. But I think it is also possible to read them as directions from a self-possessed, powerful woman to those she expected to follow her lead. The bottom line is Angela herself: she trusted her friends and counted on them to be able to make use of their own experience as she had done. As I see her legacy, she was more Because I find Angela's life a statement about women's opportunities, I think she is something of a feminist hero. Weaver ¯ The Most Adventurous of Nuns interested in encouraging women to trust themselves than she was in providing them with a set of rules and regulations. However one interprets her life, the things Angela did can still be done. Women today--laywomen and religious women--have moved beyond passivity and found new ways to make innovations and to ameliorate social ills, as she did. She knew how to read and respond to the sigris of the times in creative ways and assumed that her followers would, too. She was able to read the gospel in prag-matic terms, as a demand to respond to the human demands of everyday life, and left that as part of her legacy. She looked for a new form of religiou~ life within her own experience and com-bined it with the tried-and-true formulae of work and prayer and fasting to come up with something so ahead of its time that it scared the men in charge of things. That can still be done, too. Whatever happens to "religious life" over the next few years-- and there is no end of controversy about it--I believe that at least three things need to be combined with your own reading of Angela's life. These general recommendations apply to all of us. First, we need to know the Catholic tradition: to be literate about revelation, creation, redemption, Christology, grace, and the rest, not in order to hold on in an obdurate or triumphal way, but to have a solid appreciation of what Catholicism is and is not. With Angela as a model, be assured that I am not talking about the truncated tradition handed on by men, the one that excluded women. I am talking about the full, richly embodied, woman-rich tradition of Roman Catholicism. Those who teach young people know that we now stand in a stream of Catholic tradition that very few people really know or understand. Those whose lives are focused on education might be both scandalized and galva-nized by that fact. Second, we need to have a firm grasp of the sacramentality of Catholicism since it both strengthens the spirit and informs the imagination. If we understand that the things of the world are sacred, that God is often present in the most unlikely of places, then we might see new possibilities in the universe. We need, in other words, as Angela did, to cultivate our religious sensibili-ties: to paint frescoes, create new holy cards, celebrate life. Finally, I think we should read Scripture and its commentaries and make that a part of our prayer. Angela may have done good works and taught her "daughters". all afternoon, but only, I think, because she spent the mornings in St. Afra's in front of the altar, sometimes 500 Review for Religious deeply connected, sometimes wildly distracted, but always, rou-tinely, there. I was attracted to Angela Merici originally because she was a powerful woman and, in my reading, a reluctant founder. As I read and thought more about her, I was drawn to her sense of adventure, her willingness' to risk what may have looked like an idiotic experiment at a time when she may have been mostly tempted to retire. So how can Ursulines combine their founding charism--tied to Angela Merici--with tradition, sacramentality, and Scripture? The hard part of that question for me has to do with the Ursuline charism. What is it? Education? Virginity? Working with young women? The possible answers sometimes seem as multivalent as the life of the founder and perhaps, like all life forms, reflect some facet of divinity back to God in their par-ticularities. Ursulines together embody the varieties of Ursuline life in a way that highlights the many aspects of Angela that are worth emulating. The bottom line for me is confident innovation. I do not know if that constitutes a "charism," but it seems to me that it could. Seeing what needs to be done and doing it with an embracing charity, while refusing to capitulate to fears about the future, is a rather astounding legacy, as useful today as it was then. Bibliographical Notes Many of the ideas for a feminist reading come from the work I have done over the last decade on women in the Catholic Church. My New Catholic Women: A Contemporary Challenge to Traditional Religious Authority (San Francisco: Harper and Row, 1985) is the best state-ment of that interest (see especially chapters 1 and 3). Joan Kelly's Women, History and Theory (Chicago: University of Chicago Press, 1984) is still the best place to start when considering the problems raised by feminist historiography. Because Kelly's work is often set within the context of Renaissance history, her essays were particu-larly useful in interpreting the context for Angela. Also, Carolyn Walker Bynum's books, especially Jesus as Mother: Studies in the Spirituality of the High Middle Ages (Berkeley: University of California Press, 1982) are outstanding resources for thinking about the ways late medieval women actually thought and acted in the face of various religious and social changes. To learn about Ursulines, I began with Agnes Repplier's Mbre Marie of the Ursulines: A Study in Adventure (New York: Grosset and Dunlap, 1932), which gave me some amusing and provocative insights into Angela and Ursula along with the f~scinating story of M~re Marie herself. I am most indebted, however, to Teresa. Led6chowska's marvelous two- .l~uly-Augus* 1993 501 Weaver ¯ The Most Adventurous of Nuns volume critical biography, Angela Merici and the Company of St. Ursula: According to the Historical Documents (translated from the French by Teresa Nylan and published in Rome: Ancora, 1969). I used this amaz-ing resource to reconstruct the events of Angela's life. The interpre-tation of Angela as "fleeing" from the voice of God and as a "reluctant" founder are my own. I was also instructed by various works of Ursuline historian Irene Mahoney, whose Portraits of Angela (privately printed, 1985) and St. Angela Merici: Foundress of the Ursulines (privately printed, 1985) are excellent books, full of detail and insight. Martha Bucer's Also in Your Midst: Reflections on the Spirituality of St. Angela Merici (Green Bay, Wisconsin: Alt Publishing Co., 1990) was also helpful. Friends provided me with various notes from Ursuline conferences, especially with a very large set of materials from an international conference in Rome in 1991. I read them with great appreciation and have bor-rowed from them here. Other books cited or alluded to in this paper include E.R. Chamberlain, The Bad Popes (New York: New American Library, 1969); Louise Collins, Memoirs of a Medieval Woman: The Life and Times of Margery Kempe (New York: Thomas Crowell, 1964); Dorothy Day, Loaves and Fishes (New York: Curtis Books, 1963); James Hennesey, American Catholicism: A Histo~bv of the Catholic Community in the United States (New York: Oxford University Press, 1981); H.EM. Prescott, Friar Felix at Large: A 15th-Century Pilgrimage to the Holy Land (New Haven: Yale University Press, 1950); William Butler Yeats, "The Second Coming," in The Collected Poems of W.B~ Yeats (New York: Macmillan, 1959); and the Penguin Dictionary of the Saints (London: Penguin Books, 1965). Progeny Imagination gives birth to a new offspring with its own world of wonder. From a procreator's seed comes a poem or a painting, a sonata Or a cathedral. each pulsing with th~ heartbeat of Progenitor-God, Giver of beauty to beauty's ministers anointed with the rite of co-creation. Anna Marie Mack SSJ 502 Review for Religious EILEEN P. O'HEA Hermitage, a Metaphor of Life I am in a hermitage. It is, again, not what I expected. The brochure made it seem inviting, a way to satisfy the desire of my heart. I wanted a place to be--to just be, be an empty vessel in God's presence. I wanted to symbolize my response to God at this point in my life and to make sure I am open, attentive to any desire or whisper of the Divine. This hermitage looks out on woods that are covered with ten inches of pure white snow. As one walks, there is no sound but the crunch of rubber boots on a would-be path and the rusde of some frozen leaves that still hang on to bare branches like icicles. To be empty before the Beloved is my desire. And so I sit cross-legged on my saffron pillow before a large wooden cross, flanked by two small icons, and a vigil light. At last, I think, desire meets fulfillment in this quiet, undistracted place. But I am distracted; I am cold. I push the thermostat knob on the small gas heater behind me to its highest set-ring. The heater begins to ci'ackle and bang continuously and make little explosive noises every six minutes or so. It robs me of silence. As darkness absorbs the light of day, I get colder and colder. I have already layered myself in all the clothes I brought with me, and I have squeezed my Eileen P. O'Hea CSJ is a psychotherapist and spiritual director. Her address is 2311 Woodbridge Street; Suite 210; St. Paul, Minnesota 55113. prayer 1993 503 O'Hea ¯ Hermitage, a Metaphor of Life I want God's truth to be straightforward-- no glitches. ice-cold feet with their two pair of socks into my new "Thinsulate" mittens. As my feet flop around on the cold wood floor, I remind myself of Emmett Kelly, the circus clown. It is not quite funny, however. I force myself to persevere for one half hour of quiet prayer, but the clanging radiator, my clanging mind, and my freez-ing body do not lead me to a place of rest. I decide it is time for the bread and cheese, the orange, and the cup of tea that are to be my supper. I watch the night as I eat. Each piece of food, each sip of tea, carries its own taste when one is so concentrated. The orange is succulent and sweet, the cheese substantial and rich, the bread mealy and nourishing, the tea satisfying. I am grateful for each. Fortified, I read the Scripture that lies open as if ready for me. I read Psalm 139 out loud and slowly, wondering as I do so if this is the place God will choose to cast some direct light and move my spirit to new understanding. I want to be awake. If I am supposed to be getting a message, if that is why I am here, I do not want to miss it. Toward the end of the psalm my spirit is thwarted by the words: "Do I not hate those who hate you, O Lord?" I cannot say these words; I check my own revised version of the text. It is the same. I close the book, wanting to feel glad that God knit me in my mother's womb, but put off by the dualistic image. This glitch prevents me from totally giving myself to this experience. I want God's truth to be straightforward--no glitches. After wrestling around a litde, I decide to again attempt some contemplative sitting. I drape the blanket around my head, shoul-ders, and feet. I set the timer for thirty minutes and wonder if I should. Perhaps this will be the time when I will just want to linger in God's presence unrestricted. So often when I experi-ence this desire some duty calls me away. This is partly why I am here in this hermitage--so I can linger in the sweet and loving presence of God or be carried beyond my own self-consciousness to a very deep and still place. I do not set the timer. I do not rest. I am very cold. I stay in this prayer position, waiting for the time to be over. I want to be comfortable. I am not. After twenty minutes I give up. I think of going to bed. I am tired and everything has taken too much 504 Review for Religious energy. The outhouse is the least of inconveniences, I think, as I stare blankly toward a small wooden washstand. Eight plastic gal-lon containers of water, icy cold, flank it. They are for washing, cleaning, and drinking. I do not like them. I decide it is too early to go to bed. It is only 6:45. I sit in the rocker, my glasses and I peeking out through the draped blan-kets, and begin to read about "unity." The cynical part of me wonders if Ruusbroec (or Ruysbroeck) could have written or known these things if he were as cold as I am. Another level of me intuits the abiding truth he is trying to articulate. I want to sip his words like fine wine and, like the effect of wine, feel them in all the cells of my body. But the resistance of my body and psyche to the frigid Minnesota weather that is penetrating this north-woods hermitage will not forsake its stance. Although I have only one page left to end the chapter, I do not continue. My heart is moved again by Ruusbroec's words when he writes about Christ's prayer for unity (Jn 17:21-23) and says it is the most loving prayer which Christ ever prayed for our salva-tion. I am touched that Christ was praying, that Christ too was filled with desire. Stay with this, I think; do not read further. I close the book. I go to bed. I am warmer. My mind goes back to Ruusbroec's words. I wonder: Is this the truth I am meant to penetrate? It has not quite caught hold of me deeply enough, I ruminate, but perhaps during the night my enlightenment will come. My mind casts about as my body begins to settle into the comfort of warmth. Perhaps Sharon, the woman running this retreat house, is a mystic who can read my soul and tell me things that God wants me to know. I fall asleep. I dream of Sharon. Morning comes. I hesitate to get up, to begin the ordeal of being cold again. I pray, eat breakfast (I do not have to dress because I am already wearing all my clothes), and go for a walk. The atmo-sphere is frigid; the sky is gray" and overcast. Ithink of leaving early. I do not need bodily hardship, I muse; things have been phys-ically hard enough this past year. I need solace and nurturing. However, I counter this thought by reminding myself that I am old enough in hermitage experiences to know one must let them be what they are, not impose oneself or one's desires on them. Let God be God, I remind myself, and you be an open space. As I reenter the hermitage, I realize I dreamt of Sharon, but can only remember her saying it is about change. I wonder if this 3~uly-A~t 1993 505 O'Hea ¯ Hermitage, a Metaphor of Life My time here has taught me how hard it is to contemplate when one is reduced to survival. is significant and a message from God or if it is a matter of my own projections and happenstance. Rather than get caught in this distraction, I reassert the pact I have secretly made with Divine Love and say: "You know my great love for you, you know I desire only you and your will; then, if you want me to move in a certain direction or to know something about you or me, you must let me know it in a way that is not obscure and leaves me free of doubt. I am open to you, but you must remove the obstacles that prevent me from knowing or seeing your will clearly. I am totally dependent on you for this and feel it is not too much to ask of one who is in a relationship of mutual love. In a word, do your stuff and I'll do mine." Inside I sit in the rocker that I have moved as close to the gas heater as possible. I pick up my pen and yellow pad and begin to write: My time here has taught me how hard it is to con-template when one is reduced to survival. Survival sets one's consciousness at the level of basic and immediate, human needs and so occupies it with food, clothing, and shelter that it gives no attention to deeper lev-els of reality. Consequently, these deeper levels of consciousness-- places where intimacy with Divine Being is realized and expressed--are, practically speaking, obliterated. The heinousness of human sin, its death-dealing power, is many-leveled. Starving peoples in Africa and war-torn countries come to mind. I put my pen down and pray: Kyrie eleison, Christe eleison, Kyrie eleison. It is afternoon.I am still cold. In a few hours my time here will be over. I do not want to leave. As I begin to gather my things I think: This hermitage time was neither "lights on" or "lights off," as Ruth Burrows describes moments of the spiritual journey. I console myself with the thought that I came to be an empty ves-sel before God. Before leaving I sit one last time on my saffron pillow to pray. As I do so, I see outside my window a brown oak leaf surrender to a current of air, then glide gently down to the waiting snow. It is sitting there now, very still, ready in due season to become one with the earth. I sit too, quietly waiting, attentive, attuned to Love. ~06 Review for Religious ROBERT MCCOWN Christian Zen-cum-Ignatian Meditation Or What You Always Wanted to Know About Being a Mystic But Were Afraid to Ask pmeople of the ancient world strove in many ways to com-unicate with whoever they believed to be out there, with whoeveg made the world and somehow controlled their lives and destinies. They offered in sacrifice choice things: grain or wine poured out, sheep or oxen slaughtered then immolated with fire. The smoke, they thought, would rise before the gods with a pleas-ing odor. Th.ey played flutes, used prayer wheels, painted their bodies, stamped their feet, and babbled. They hoped to get the gods' attention, to bring down favors from them. Human nature has not changed with the New Dispensation, nor have the ways men and women try to pray, except these are now purified and made gentle by revelation. Christ invited us to intimacy with his Father, and we respond by lifting our hearts to him: in the Eucharist (above ~11, the true and ultimate sacrifice), in vocal prayer (such as the Rosary), and in private prayer. We address God with words often chosen from the Psalms or given us by Christ himself or by his saints. These same words, as we use them, enrich our hearts and minds with wisdom. Robert McCown SJ has traveled widely in Japan, Thailand, India, and China. He has for the past two years been teaching literature in the University of Hangzhou, on China's eastern coast. His current address is: The Shrine of the Holy Cross; EO. Box 1497; Daphne, Alabama 36526. aTuly-dugust 1993 507 McCown ¯ Christian Zen-cum-Ignatian Meditation Zen has been used for decades by Christian contemplatives who came under the influence of ascetics of the East. But there are problems with using words in prayer--even God's words. Over time we tend to multiply them and to load onto them our own intellectual and emotional baggage, allowing our selfishness to co-opt their meaning. So in some prayers we might even want to dispense with words, to use body language only, which can sometimes be for us clearer, deeper, more pow-erful than spoken words. This, I think, is the prayer Christ meant when he said, "When you pray, go into your room and shut the door and pray to your Father who is in secret." In such private and largely nonvocal prayer we offer God ourselves in our silent presence, and God responds to us, creatively, in our lives. This kind of prayer goes under a variety of descriptive names: meditation, contem-plation, and mental prayer. There is a long history of it in the church, going back to her earliest years, but it flourished especially in Europe in the fourteenth through the six-teenth centuries with a succession of great spiritual directors. St. Ignatius Loyola taught his followers in his Spiritual Exercises to meditate upon structured concepts and upon chiseled images--both anchored in powerful words--to explore the destructiveness of their sins, to accept forgiveness for them, and then, centering their lives in Christ, to redirect them to God in service of the church. But he reserved a choice place at the end of these Exercises for his largely wordless, though still rich in imagery, Contemplation for Obtaining Divine Love. Others led their fol-lowers to shun in their meditations activities of both the intelli-gence and the imagination and, instead, to go beneath these, down to the marrow of the soul, to encounter the Father in that secret "room" they felt Jesus was speaking of. Zen as practiced by Christians is, in many ways, like this lat-ter form of prayer. It is not new, for it has been used for decades by Christian contemplatives who came under the influence of ascetics of the East. Although in recent years Zen has experienced in the West a growth in popularity, many devout people, unfor-tunately, have misconceptions of it, bringing mistrust. 508 Review for Religious Zen masters themselves often give little help in understand-ing their elusive discipline. When one puts questions to them about it, they often smile and remain silent. I believe this is because they see Zen not as a doctrine but as an activity--and thus an experience--so simple and immediate that, when one attempts to conceptualize it, he only obscures it, as when one tries to define the experience of love or of life. But I feel once people see what Zen is not--certainly not a rival to Christian spirituality--they may wish to try to do Zen themselves and thus to experience the extraordinary benefits claimed to derive from it. Let us consider first--lacking a better term--traditional Zen. Rather than enter the question of the historical origins of it, let it suffice to say it has been practiced for more than 1400 years. Concerning the question of its place of origin--whether India, Tibet, China, or Japan--let us concede simply that it developed in the East, probably in a pantheistic culture. But this should not influence Zen's practical value to us as a mode of meditation any more than the lack of faith of a philosopher should keep us from benefiting from his thinking. After all, a key foundation of scholas-tic philosophy and theology is a series of clear concepts St. Thomas found in the writings of the pagan Aristotle that first came to Europe through the works of Islamic thinkers. Of grea~er importance for our purpose are the reasons Zen developed into the form it ultimately took. These we hope we can intuit as we consider the practice of Zen itself; from these, perhaps, we can gain an insight into why Zen has been found by Christian con-templatives of former times and today to be useful in their prayer life. To do Zen one follows a series of seven conventions. So that our efforts remain not an exercise in looking only but translate into a creative experience, let the gentle reader observe successively these conven-tions as we set them forth: 1. Having chosen carefully the place for our meditation--as free as possible from distrac-tions, harsh lights, sounds, and drafts--we assume the Zen position, as shown in the illus-tration on this page. In this position we join our hands and bow from the waist in the tra-ditional oriental gesture of courtesy which here means, "Now I begin my meditation." A July-Aug~wt 1993 509 McCown ¯ Christian Zen-cum-Ignatian Meditation similar bow at the end will mean, "Now I end my meditation." If we must stand to attend to something--best disconnect the tele-phone beforehand--or we have an itch or a cramp we simply can-not ignore, we bow as we break off meditating, then again as we resume it. This puts parentheses around each session of our med-itation, separating it from interruptions coming from us and from our world around us. 2. We try to keep our backs as erect as comfortably possible: the base of the spine is the key. We do not worry if at first it tires quickly. After a couple of weeks of daily meditation, it will surprise us by its new toughness, even during longer sessions of Zen. 3. Our legs should be crossed as well as possible, but com-fortably, making allowances for bad knees and general decrepi-tude. We strive to keep faithful to the time we agree with ourselves to meditate daily. Twenty-minute sessions are good to begin with. As we go longer, circulato .ry pain in our legs can force us to take a break. For this, we bow, stand, join hands before us, pace the room for two minutes; then, taking again the Zen position, we bow, and resume meditating. 4. Our hands and wrists should rest comfortably on the insides of our thighs--left four fingers on top of right four fingers, the fingers underneath press up dynamically against those above, while the tips of the thumbs touch together ever so lighdy and del-icately. Here we aim to combine a relaxed and stable dynamism of our fingers with an alert delicacy in the touch of our thumbs. 5. Our head should be erect, tilted slightly forwar.d comfort-ably, and with chin in. Our tongue should rest relaxed in the base of our mouth, and we avoid all nervous movement of tongue and jaw. Lips should be relaxed and slighdy parted to permit exhaling through the mouth. 6. Our eyes should remain half closed and out of focus. If we close our eyes, we will go to sleep;, if we focus them on anything, that thing will become a distraction. 7. Our breathing should be not from the chest but from the diaphragm. We loosen our belts, allowing our lower abdomen full freedom to expand and contract. We inhale, knowing the air we take in through our nostrils will heal and give peace, and the air we exhale through our mouth will carry out those things that rob us of peace. This breathing is indeed the key to both tradi-tional and Christian Zen because, once we are in observance of these conventions, the conscious listening to the sound of our 510 Review for Religious breathing becomes the central continuous deliberate activity dur-ing the entire time we are meditating. W.e strive to make this breathing more and more regular, more deeply from the diaphragm. We seek to become increasingly absorbed in repose-fully listening to and centering ourselves in its sound. As we descend deeper into this centering, the thoughts, desires, and images that our mind naturally gener-ates will diminish to nil. If some persist, we do not fight against them, but, by continuously renewing this reposeful centering, we ignore them. If they con-tinue aggressively, it is probably because we are not observing certain of the conventions above. Perhaps our hands have slipped away from the position of dynamism and delicacy, or we are permitting nervous activity in our mouth. But most often the reason will be found in our breathing being not from the diaphragm, or our not centering ourselves in its sound. Striving meticulously to maintain these conventions, in spite of the turmoil our daily lives may be subjected to at the time, and striving, as well, to pass the whole period with a mini-mum of surrenders to needs to scratch or to shift our body's mem-bers, make for steady progress over the months, over the years. Indeed this striving for perfection in every detail--in posture and in centering in our breathing--becomes the daily bread and but-ter of Zen meditation. Even the pain we will feel in our legs after thirty or so min-utes of continuous meditation can be turned to our advantage. As this pain grows, we seek to enter it, to center within it, and, as it were, to find in it a certain rest. Thus our concentration upon our breathing will become more complete and more central, and foreign thoughts will be more completely excluded. The above conventions are, curiously, the essentials of Zen as it has developed over the past millefinium. Being in essence non-verbal, nonconceptual, and nonimaginative, Zen does not lend itself to being systematized. To those practicing Zen, it is the experience that matters, whereas the conflicting ways one tries to describe or analyze this experience are to them secondary at best. But for us Westerners, who look for reasons to be persuaded, let us ask what we are doing when we do Zen, and why. Simply stated, following these conventions meticulously permits us a Zen does not lend itself to being systematized. j~ldy-August 1993 511 McCown ¯ Christian Zen-cum-Ignatian Meditation maximum control of both our physical and mental activities, and from this we are able to suspend them partially. Thus, during meditation, the Zen position encompasses and brings under con-trol in appropriate ways every member and organ of our body-- even our heart--which, we will find, will beat slower as we descend deeper into the centering. While consciously listening to the sound of our breathing itself, we can make it more regular, more from the diaphragm, and it will further become the key to controlling and emptying the activities of our mind: memory, intelligence, will, and imagination, including especially emotions. Thus, in doing Zen we strive to make each session of medi-tation both as dynamic and as empty as possible. As far as I know there is no better way than this to disengage our physical and mental powers over an extended period of time while still con-tinuing awake and alert. Anyone attempting to observe self-imposed silence and recollection during a conventional retreat knows how recalcitrant our bodies and our minds are to this kind of discipline. Not even in sleep itself, which we now know is filled with both physical and mental .activity, is there such a diminish-ment of these as there is in Zen meditation. This partial suspension of our bodily and mental activities for a set period of time daily is the objective of Zen, and from this derive its singular benefits. As we strive for this disengage-ment, and achieve it in a growing degree, we are actually induc-ing our physical and mental powers into a daily, deep repose. Not only are each member of our bodies, but also the thoughts of our hearts, put to rest during our meditation: our conflicting values competing for dominance; our desires, inordinate or not; our ambitions and passionate longings; and our memories, both joy-ful and painful, with ruminations of past grievances. Thus we turn over, to our own mysterious powers of healing within us, our bodies, minds, and hearts; and from this daily repose and renewing of the whole person, a peace is given. We speak, of course, of daily meditation-Z-not over weeks, but over months, over years. If we do Zen faithfully, we will become aware of certain gifts that mysteriously enter our lives. We are surprised by new insights that fall out of nowhere into our minds, perhaps not during the time of meditation, but at other times dur-ing the day or night. We acquire a deeper understanding of our own best values, of how to bring to bear our nobler motivations. We acquire a deeper understanding of our own weaknesses, and we 512 Review for Religious see ways which perhaps we did not see before to put to rest inor-dinate desires. We become less afflicted by painful images of griefs or disappointments; and we are less obsessed by regrets, by per-sonal defeats and shames. Even memories of hurts from deep in our childhood, of which we are perhaps only barely aware but which still send poisonous tentacles up into our present relationships, can be uncovered and healed. We are mystified by how our own recuperative powers can now work within us. Just as, for exam-ple, when one morning we awake and realize happily that at last we are he~iled of a drawn-out bout with the flu, so in practicing Zen we might one day realize that now--but not before--we are able to turn with sincere affection toward a friend who has deeply hurt us. In short, what we experience in ourselves is a self-rehabilitat-ing human being, perhaps with long-immobilized personal gifts now renewed. From this, then, our own creative energies can emerge unencumbered, with a new freedom. This healing will often spread to others around us in our family, in our community and work place, even when they are not aware we meditate. As described thus far, traditional Zen is not intrinsically a religious action; it is, thus, neither theistic nor atheistic. Hence the curious smiles coming from Zen masters when one asks if, as practitioners of Zen, they believe in God. Somewhere further on in this direction lies the experience of enlightenment. Zen masters describe enlightenment as a percep-tion totally beyond reason, beyond imagining; intuitive, yet at the core of our life itself. All of Zen teaching, they add, is but an effort to take the disciple beyond concepts and images that stand for reality, and put him or her in intimate contact with that real-ity itself. It is in vain, they maintain, to pursue intellectually this stage, since all ratiocination on this point is useless, futile, and confusing. Thomas Merton calls this "the Zen fact" and com, pares it to an alarm clock. When it goes off, the sleeper 1) does not hear and just keeps on sleeping; or 2) making a misguided response, in effect turns the alarm off, permitting him to go back to sleep; or 3) he jumps out of bed with a shout of astonishment that it is so late. Zen is the alarm clock, it merely enables us to wake up and become aware. It teaches nothing. It points. Merton continues: "But we in the West, in ego-centered practicality and ¯ . . manipulation of everything, always pass from one thing to another, from cause to effect, from the first to the next to the last and then back to the first. Everything always points to something 3~dy-August 1993 513 McCown ¯ Christian Zen-cum-Ignatian Meditation else and hence we never stop anywhere because we cannot; as soon as we pause, the escalator reaches the end of the ride and we have to get off and find another one. Nothing is allowed just to be and to mean itself; everything has to signify something else. Zen is designed to frustrate the mind thinking in such terms. 'The Zen fact,' whatever it may be, always lands across our road like a fallen tree beyond which we cannot pass. Nor are such 'facts' lacking in Christianity--the Cross for example . . . which gives Christians a radically new consciousness." The way some Zen masters describe enlightenment, as an experience of the unity of all being, reflects the monistic, cos-motheistic, philosophical climate of Zen's origins; and it can be disconcerting to a Christian. Yet, if one takes seriously one of the central teachings of Zen itself~namely, that it is the experience and not the concept of it that matters--then one may judge pan-theistic doctrine as the above to be not central to Zen. Indeed such might be for us the "misguidance" that prompts us to turn off the alarm clock, to go back to sleep and miss the experience. The "fact" of Zen is simply the experience that puts us in touch with this ultimate personal reality itself, and that, I believe, must at last come down to be our own individual living soul--the con-crete reality, not a concept of it. We cannot think our way to our soul's living presence, or analyze or visualize it; but in doing Zen we are brought to the experience .of the soul's availing itself of space to renew itself, and then of its mysterious healing powers in renewing our body, mind, and heart. Being in Zen an apprentice of only some twenty-five years, a full-blown experience of enlightenment, with 'its sudden flash of intuition, is still unknown to me. Nor do I seek it as such; as Christian, I try to keep my heart open to whatever grace the Lord sends and to whatever form he wants it to take. But before we dismiss Zen and turn off the alarm clock, I suggest we take seriously stated opinions of respected specialists, not only of such as Thomas Merton or Dom Aelred Graham, but also of Dr. John C. H, Wu, an eminent jurist and diplomat, a Chinese convert to Catholicism, and a scholar, who is able to write of Zen not from hearsay or study alone, but from within. He is not afraid to write that he brought Zen and Confucianism with him into Christianity. Looking further back, I have been assured by Carmelites who are specialists in both their tradition of con-templation and in Christian Zen that these two traditions are 514 Review for Religious essentially the same: what Teresa of Avila, in her own inimitable way, and what John of the Cross--and what Meister Eckhart 200 years before them--practiced, perhaps unknown to them, was essentially Christian Zen. But what is Christian Zen, which we will now call centering prayer, and how is it prayer if traditional Zen is not? Will an attempt to use Zen in prayer, contrary to what Zen masters main-rain-- that one cannot accommodate true Zen to any ulterior pur-pose- render it ineffectual? To answer, let me offer an analogy. Consider a ballet apprentice who works daily on her technique. She may give little thought to what ballet grammar--the body language she is learning--might be saying or to whom; she metic-ulously strives only to perfect every move, every step of it. For the present, the immediate benefits of her efforts--pride in pleasing a respected teacher, satisfaction in mastering an art--are suffi-cient reasons for striving for self-discipline; and she grows daily in poise and beauty. But one day a certain impresario discovers her and offers her a part in a new production. Now she has two things she lacked before: a role, a dramatispersona to live within, and an envisioned audience. These give form and finality to her efforts. Just as this ballerina can adapt her previously acquired skills to this new orientation, so also, as many Christian contemplatives have found, the skills and the strengths of traditional Zen, with little change in its dynamics, can be fitted into the larger synthesis of Christian prayer. Neither our ballerina above, nor a person doing Zen medi-tations daily, acts without a certain basic desire, or even a pas-sion, which drives their actions, enabling them to keep a daily commitment. One must first wish to do what is necessary to become, to be--whether in ballet, in Zen, or in Christian prayer. Satisfaction found therein will, in turn, sustain and nourish the motivation. When the prophet Samuel was a small boy sleeping in the temple, he was awakened repeatedly by a voice calling, "Samuel, Samuel!" Each time he got up and went to his master, the elderly priest Eli, and asked what he wanted. Each time Eli replied, "I didn't call, my son; go and lie down again." Again Samuel heard the voice calling, and again he went to the old priest. But this time Eli, perceiving it was thd Lord calling, instructed him, "The next time he calls, you must respond, 'Speak, Lord, for your ser-vant is listening.'" Whether that night Samuel really heard the 3~uly-August 1993 515 McCown ¯ Christian Zen-cum-Ignatian Meditation voice of God, or whether he heard only, as he had many times before, the wind blowing through the porticos of the temple, his listening and then giving response is the same. It is the reality from which the call came that makes the difference between an obedient child and the prophet-to-be. We must listen continu-ously to the voice of the Lord who speaks to us when and how he chooses. If we find traditional Zen apt for putting us in contact with the healing and peace-giving powers of our human spirit within, how much more will we find centering prayer apt for opening our beings to the Spirit of God within us, to surrendering ourselves to this Healer, this Comforter? It will be this Spirit's voice we listen for within the sound of our breathing, as she leads us into that silence within, where, using utterances beyond human words, with ineffable groaning, she cries, "Abba, Father!" Far from taking from Zen its dignity, thi~ carries it to its fulfillment. What a grace it is that Christian contemplatives discovered Zen and were able to enrich Christian asdeticism with it. The Christ-centered dynamics of the Ignatian Spiritual Exercises, especially when renewed yearly, give peace and build motivations to service, but they were not meant to be used daily over a long period of time when they can become exhausting. Centering prayer, on the other hand, not in contrast to the Exercises but ancillary to them, offers spiritual repose. Many of Ignatius's instructions can be applied with profit to Zen.medita-tion: making preparation before meditation by spiritual reading and acts of self-denial; cultivating honesty and sincerity in eval-uating our efforts at praying; making from time to time reviews of moments of joy or of sadness; and, with the retreat master's help, using carefully Ignatius's instructions on the discernment of spirits. In sessions of centering prayer, unlike in other forms of med-itation, one does not pray the words of any pious text, nor even of Holy Scripture. Words, whether we want them to or not, will bloom into images, and images invite concepts which multiply, and thus we are on the way to taking our bodies and minds out of that total surrender to the Spirit, the true mode of centering prayer. Rather, we should see each session of this prayer as that time when the Bridegroom is present before us, looking into our eyes, speaking into our hearts, so we put aside during this qual-ity time his love-letters from times past, no matter how treasured 516 Review for Religious they are. With no more than a bow of adoration and a word to greet him by name, such as, "Jesus, have mercy on me, a sinner," we surrender ourselves with total passivity to his Spirit within us, who will shape our minds and hearts according to his holy will. In this action of the Spirit, one is reminded of a great, silent, mov-ing body of water, imperceptibly and with ease, carrying all obstacles before it. We will look forward to this daily prayer as the best moment of our day, and find in it an anchor for the rest of our lives. Let me mention now one special blessing I have received through centering prayer. When I was a very small child, I once heard my older brothers, one six, the other seven years old, talking about how hell is "for ever and ever--for eternity, which never, ever ends." My mind became beset with fearful images of this eternity, like "the void of infin-ity" that so terrified Pascal. These were most acute when I was ill, which I often was, with high fever, and with accompanying nightmares. During these I often dreamed I was looking up and saw the ceiling above me (and all reality with it) recede up and up and up, for ever and ever. My sight was forced to go with it, on and on, and I could never, ever make it stop; and that was eternity. And I felt desperately alone and forsaken. I could not turn off the nightmare, until my screams brought my father or mother who would awake me and comfort me. This terror remained with me even into later life. When I discovered Zen meditation, which then became for me centering prayer, I took up the custom, after meditating and during the brief prickly feeling as my legs recovered circulation, of lying back on the rug and looking straight up at the ceiling, never forgetting that this was the way I had so fearfully felt I was look-ing into the face of eternity. But over the years, gradually, imper-ceptibly, the terror departed. In its place has grown a trust in God's mercy and, even, flashes--ever so brief and fleeting--of joy in looking forward to my death, which now is approaching apace. These graces I consider among the most precious of my life. Remembering how the ancients strove to get the gods' atten-tion, we know we have already the Father's attention in his son, Jesus, who taught us to pray to his father by offering, not per- We must listen continuously to the voice of the Lord who speaks to us when and how he chooses. 3~ly-Aug'ust 1993 517 McCown ¯ Christian Zen-cum-Ignatian Meditation ishable gifts of animals slaughtered or wine or grain poured out, but one infinitely more desirable: our total selves. This same Jesus promised, moreover, "whatever you ask the Father in my name, he will give it to you." Jesus must have meant precisely that, unless we ask for something that is not good for us, then he will give us something else--something far better for us. Centering prayer, as an ancilla to the Spiritual Exercises, more than any other prayer method I know, enables us to put ourselves into this total trust-ing frame of mind, not stating what we think we want, or need, or when, but silently taking Jesus at his word and waiting. The Father, who knows our needs far better than we do, will respond; and why wouldn't he, since Jesus said he would? Night Prayer The saints have left for the day, their stained-glass coves Are dark. The night, that deep iconoclast, Obscures the panes with his breath, as a prayer revolves Inside me, calling to the blackened east. I close my eyes and linger there, in the glow Of a bleak and fallen image of the outcast world, And wander through remembered brambles that grow Where squandered immortalities should. When young I crossed an ocean. Nearing land Candescent seeds arose from the water's rim As if sown in the sky by a hopeful, graceful hand To mingle with a tide of stars, to bloom unseen. From the altar candles' final gasp of light Two tendrils of smoke vanish into night. Kevin McCaffrey OP 518 Revie~v for Religious MARY CORONA God's Human Face Revealed: A Retreat in Wales Iyhad been living and working in Amman, Jordan, for eight ears when in 1989 I began reading The Journeying Self, by Diarmuid McGann. Becoming deeply involved with it, I came across these words: "The journey of faith begins at the Lord's invitation. He finds us in our places of marginal existence, where we hunger for liberation." I did not go further than that for sev-eral months, but those lines I read over and over again. I could wrest no personal meaning from them, and yet somehow they riveted me. At the same time I was picking my way through a book by Karl Rahner. Being no scholar, "picking" is how I cope with Rahner, and yet I am hugely attracted by him. Of the many sentences I jotted down knowing that I would return to them, here are a few: In contemplation the pray-er is intent on hearing an utter-ance of God never given before . We need the courage to believe that God will say some-thing permanent. It will happen when God is ready. God places me in complete freedom. He deals with me leaving intact my autonomy and self-direction. God is Love and in the face of that--I decide. There were many more, and while I went about my life in community and my teaching duties, these thoughts floated in and out of my mind whenever my interior screen was empty, setting up such a longing that I knew I would need to respond sooner or later. Mary Corona FMDM lives at 6, St. Anthony's Road; Forest Gate; London E7 9QA; England. .~uly-Auguxt 1993 519 Corona ¯ God's Human Face Revealed Remote PreparationmI Go to Anjara The time to plan my annual retreat came round. I thought of Jerusalem, where I had made retreats before, but I had little heart for going there because of the heavy military presence at the time. Though Jordan itself has no retreat facilities, I knew that Father Joseph Na'maat, a diocesan priest in the north of Jordan, had spare rooms in a separate building which anyone was welcome to use on a self-catering basis. He said if I came during July I would have the entire building to myself. With typical Jordanian courtesy he also told me that his house and his table would be mine anytime I felt lonely. Josephine, his housekeeper, would, he assured me, keep an eye on things and make sure I was all right. The fee was so small it was a joke. So eight days on my own loomed. How would I work it out? I went along the shelves of our library and found Rahner's Eight Day Retreat and a paperback copy of the Ignatian Exercises. From my room I picked up my Bible and missal and that was all. I think the journey of faith McGann discusses began for me that day. I felt quite naked going off with what seemed so little in the way of resources. Anjara is a village in the northern Jordanian countryside. Feeling at home in the Arab world and having enough Arabic to do my own shopping, talk with people, and get by generally, I had no fears along those lines. On my arrival I was given a warm welcome by Father Joseph and the redoubtable Josephine. Then, after being shown "my" building and handed the keys, I heard the oft-repeated words "If it gets too lonely, you know where we are!" That first evening I worked out a program for the eight days, allotting time for the breviary, rosary, and Scripture reading. I then marked out three separate hours daily for prayer, leaving time for rest and recreation which, during the eight days, would take the form of walks, sitting on the roof in the sun absorbing the view, and wandering in my host's extensive orchard followed by his floppy old dog. Knowing nothing previously about the Exercises, I soon aban-doned the paperback because it made no sense to me.I stuck to the Bible and the missal and continued to read over the sentences from McGann and Rahner which had so affected me. For the full eight days I spoke to no one, except the dog. I waved to Father Joseph each morning after Mass and that was the excitement over 520 Review for Religious for the day. Through the grace of God, I remained faithful to all to which I had committed myself. On my final evening Josephine came to bring me over to sup-per and, like the hedgerow and byways folk of the gospel, I was compelled to attend. If you have never experienced an Arab sup-per or indeed Arab hospitality, you have missed one of life's love-lier moments. We sat on the verandah eating, talking, and--I must admit--drinking slightly too much of Father Joseph's homemade wine. The sun slowly sank behind the brown hills. Lamps were lit, creating a soft pool of light in the velvet darkness, and the night insects began their con-cert. We sat on. Eventually, however, and with real reluctance I rose, to a duet from Father Joseph and Josephine of "So soon?" I went to bed that night heavy with good food and wine and quite drunk--no, not from wine, but from the heady smell of honeysuckle and jasmine coupled with the heart-swell that comes from having spent a long summer evening with friends. The following day I returned to Amman knowing that I must do the long retreat. This is where the invitation mentioned by McGann and previously so dimly perceived was pointing. What a Franciscan was doing being so convinced that a Jesuit approach to life and prayer was the right one, I cannot say. But convinced I was. I waved to Father Joseph each morning after Mass and that was the excitement over for the day. To Wales I set about obtaining permissions for the following year and began to look for a place. Almost everyone I spoke to suggested looking for a Jesuit-run center, saying this w6uld be right for what I had in mind. But I prefer retreat houses run by women: they are cozier, and I like my creature comforts. After a few blanks I got a positive answer from a small guest-cum-retreat house, Coleg y Groes, in North Wales. Yes, they could take me. Yes, one of them could direct me. Yes, they were in the heart of the coun-try, and to all my other questions yes . . . yes . . . yes. I booked, hesitant to share with some of my more conservative friends that all was not as they might expect. I would be alone without the support of a group; I would be directed by a deacon, not a priest; 3~uly-Aug~tst 199.t 521 Corona ¯ God's Human Face Revealed worse still, an Anglican deacon; worse again, a woman Anglican deacon! What would Ignatius have said? In August 1990 I returned to England, and in July 1991 I traveled to Wales. Arriving in time for supper, I found the small 18th-century house nestled behind the Anglican parish church in the village of Corwen. My room was very nice, with the promise of quiet. My quick eye noticed the electric kettle, tea bags, and coffee. It all augured well. I began to get the sinking feeling that comes from having made a big decision and then eeing the signs going wrong. I Meet My Directress Margaret, who was to direct me, suggested I join the other guests for supper that first evening; after that I would dine alone. Supper was served in a delightful low-beamed room with a huge fireplace cut from Welsh stone. Flowers were in the deeply set window alcoves, and the whole place exuded security and good living. I began, however, to get the sinking feeling that comes from having made a big decision and then seeing the signs going wrong. To my Roman mind the conversation became so Anglican, cen-tered on the ordination of women. Most of the women present, and indeed Margaret her-self, were ordained deacons. It was the last thing I wanted to get involved in. Intermingled with that were fairly long dis-sertations on the three resident cats. I drained my coffee cup as I tried to quell the rising panic within me. Relief came when Margaret suggested we go to my room for a first talk. In five minutes my fears evaporated. I knew instinctively that in her I was on to a winner. That night I slept well, waking totally refreshed. I made coffee, and one glance at the Welsh weather put me into warm trousers and a thick sweater. In the still sleeping village I found the small Catholic church. Inside, in a back pew, was a very still figure. I knelt down near the door, ready to escape if this man were not the sort I ought to seek out for company. After some minutes he looked up and said "Welcome." This was Father Joseph (I seemed destined to be mixed up with Josephs and 522 Revie'w for Religious Josephines). In answer to my question he said that so seldom did anyone come for daily Mass that we could arrange it any time suited to the two of us. Father became a true friend to me during my thirty days. He watched over me with such care and was always available for counsel or confession. That first morning he arranged for me to have a key to the church so that I could come and go at will. He knew Margaret and felt I was safe in her hands. The Thirty Days Begin And so the routine for the thirty days began. Margaret sug-gested that for the first three days I just browse over my own favorite passages of Scripture, go for walks, and take on an atmo-sphere of quiet. That first morning I took my Bible and went out. I sat overlooking a sweeping green valley and read slowly through some of my favorites: "Widen the spaces of your tent." (Is 55:2); "Behold the Bridegroom is coming." (Mt 25:7); "May He give you the power., to grow strong . " (Ep 3:16-21). And through it all I wondered just what I was doing, alone in Wales, on the threshold of this experience. Those first three days went in very gently. Sleep, walks, quiet reading, and three one-hour prayer periods a day. The kettle, tea, and coffee played their part. On the fourth day we started in earnest into the pattern of the retreat. We moved into four one hour periods of prayer a day. Each "day" would begin at 5 p.m. The four "weeks" were to be flexible as regards length. Margaret spent considerable time giving me the background to the Exercises. As she spoke, words from Robert Gleeson's intro-duction to Anthony Mottola's translation of the Exercises came back to me: "Ignatius intended to stay in Manresa for a few days. These days stretched into ten months with results that are still reverberating around the world." Yes, I thought, even to Corwen. Something of Margaret's own love for Ignatius overflowed into me. Here was no mere competent guide, but rather one who was imbued with the spirit of Ignatius. I felt very secure, but real-ized Margaret was no soft touch as she explained the conditions: no reading, other than that prescribed; no music, news, corre-spondence, conversation, and so forth. She spoke of the neces-sity of being utterly faithful to the full one-hour prayer periods, and she warned me off interior conversation which could easily become the little foxes destroying the vineyard. When she had July-Auffust 1993 523 Corona ¯ God's Human Face Revealed finished, my snug feeling of security had drastically slipped, to he replaced by a sense of vulnerable nakedness. Thus stripped I entered the first "week" of the retreat. The First Week (Seven Days) Sin, in its hideousness, was the focus of this first week. Powerful meditations on words previously heard but never fully absorbed came back to influence my prayer. The First Principle and Foundation offered at the beginning of this week presented such a challenge thai it almost unseated me. Could I, in complete sincerity, make such a prayer? Part of my background reading said, "This law which I enjoin on you this day is not beyond your strength" (Dr 30:11-14). These words stood, like a kind mother, beside the demands of the First Principle and Foundation, urging me to compliance. Yet I hesitated. I moved on into the sin of Adam and Eve; the Angels; the Prodigal Son--all meditated on against a background of Philippians 2:1-11, Baruch 1:13-22 and 63, and Ephesians 1:13- 14 and all deepening in me an appreciation of the heinousness of sin. Karl Rahner says (I quote from memory), "I need to see sin, not so much as an offence against God, but rather as a rebuff against Jesus personally," and "I see him wasting there on the cross--for us--and ~eeing him in such plight, I make my deci-sion." It is difficult to take a detached view of sin with words like that running round one's mind. As the first week was coming to a close, the next commit-ment point was drawing near, the Kingdom meditation with its inbuilt self-offering; and yet I had still not made the First Principle and Foundation my own. I felt discouraged. If I could not per-sonalize the sentiments of the First Principle and Foundation, was there any point in going on? I told Margaret of my difficulty. She suggested rewriting it in language I would feel at home with. And that proved to be the answer. It was the stiff, masculine lan-guage that was getting in the way. After rewriting it in my own words, I could accept what Deuteronomy had been trying to tell me. On the seventh evening Margaret said that tomorrow would be a repose day. She explained what this meant: one prayer period this evening, a good night's sleep, then, after morning Mass, out for the day; on my return in the evening, one more prayer period 524 Review for Religious before she came to see me. She gave me a few ideas as to where I could go. I chose Llangollen: it seemed a place where I could continue to be quiet while doing something different. The Kingdom Meditation-- and Some Sort of Disturbance The meditation given me for the eve of the repose day was the Kingdom, so after supper, and with my inner eye on my day out, I settled down to this period of reflective prayer--and it all went wrong. The whole hour tumbled around in a confusion of despon-dency and misery. I saw myself as a hypocrite and a fool and felt sick with disappointment and embar-rassment. I was not being called as Rahner sug-gested; this was all totally beyond me regardless of Deuteronomy; there was nothing here for me. Some of us are destined for mediocrity; I was obviously one such. Illusion would get me nowhere, and get-ting nowhere was costing a lot of money and time. Leaving my room, I went out into the garden. The moon was riding high, swiftly brushing aside the small clouds which, busy about their own affairs, were trotting along in the opposite direc-tion. Shadows flitted about the garden, and some-where nearby an owl hooted. Further away a dog was barking, but it soon trailed off into a lazy yawn--his heart just was not in it. And here, under the canopy of deep sky, my thought slowly came together and clarified; I began to see what was going on. I returned to my room and found my crucifix and holding it firmly commanded, in the name and power of the crucified and resur-rected Christ, everything not of God to depart. I repeated the command twice. The result: "The storm abated and there was a great calm" (Mk 4:39). Without further ado I made my Kingdom offering as given by Ignatius, went to bed, and slept. Some of US are destined for mediocrity; I was obviously one such. The First Repose Day A glorious day of sunshine and Welsh mountains. A ride on the Railway Enthusiasts' railway from Llangollen along the moun-tainside to Deeside Halt; a leisurely walk by the canal where later I sat and ate my sandwiches while watching boys--up to the age ~uly-Aug'ust 1993 525 Corona ¯ God's Human Face Revealed of forty plus--playing with their boats. Full of fresh air and peace, I returned to Corwen on an early evening bus. Each turn in the road presented a different scene to delight the heart, and I found myself silently singing the word of St. Francis's Canticle of the Sun: "All praise be yours, my Lord, through all that you have made., and first for Brother Sun. how beautiful he is! How radiant!., and Brothers Wind and Air. and all the weathers' moods . " It seemed so appropriate. (Something I discovered during these thirty days was that Francis and Ignatius have much in common.) After supper Margaret came, and I told her of the previous night's upset. She said it was to be expected and then referred me to the description of discernment of spirits in the Exercises, where it was all clearly set out. The important thing, she said, was that I had made the Kingdom offering. Much was gained and nothing at all lost. The Second Week (Eleven Days) And so into the second week. I traveled far in that week. Journeying with Jesus through his life in the given meditations, I became aware of another journey I was making, toward a deeper commitment--and yet my previous fear of.fidl commitment reared up again and again. The demand was too clear, too total, too final. There was no space for maneuver. I stalled badly and frequently during that week. Margaret advised me to use the First Principle and Foundation offering and also the Kingdom offering as ways into the given meditations. She also gave me some salutary advice: "Don't try to give today what properly belongs to tomorrow." "The grace for the future is not yet being offered." I remembered similar advice given me in the past. As a young sister I had made a group retreat under a Carmelite friar. In one of his talks he said that many people fail to advance because they quail before what they fear may be asked of them if they say an unreserved yes. They forget that God is totally to be trusted and would never take unfair advantage of a generous yes. A superior, at a later date, took up the same theme with me (it seems I have had this lack-of-trust problem forever!) and said: "The Lord is total courtesy. He doesn't grab. He looks at what you have and asks 'May I take this?' If you refuse, he will not insist--for the time being any-way." Urn--for the time being. 526 Review for Religious The Two Standards and the Three Classes of Men These meditations caused the same problem that the First Principle and Foundation and the Kingdom had caused; as I saw it, all called for total and irrevocable commitment. Again I had to remind myself of what Margaret had said and what the Carmelite friar and my own superior had said when I was just knee high in my religious life. I spent long hours beg-ging the grace of trust. I tried to reset my focus and not waste precious time looking at abstract problems and missing the grace of reality. I turned to St. Francis at this stage and found his presence a great comfort. On the twentieth day, after lots of struggle but also tremendous peaks of joy and achievement, Margaret suggested I spend one day drawing the experience of the entire two weeks together and then summarize it in a truth-ful prayer of offering. As I set about doing this, I found it amaz-ing how I could look back along the road I had traveled and see so clearly the efforts, frustrations, joys, hopes, gains, losses, and desires and the loneliness and--running in and out of it all like a flame in dry grass--the'fear. And yet ~omehow it all came together with a marvelous coherence: everything fitted. I could see, with a rare clarity, that God was with me. I had moved. I had definitely moved. I had moved light years from where I had been two weeks previously. For better or for worse, I had moved. The agonizing lack of trust, the fears, the anxieties were all part of this pattern of walking. The Lord had supplied where I had been weak. Together we had made it through these two weeks. He had blessed me beyond all imagining and had accepted my desire as though it were something of substance. I was content. On the twenty-second day, a repose day, I went to Ruthin and presume I had a relaxed day, but I have no memory of it. Without the brief note in my journal saying I had been there, I would not know I had. What that says about me I have no idea. I could see, with a rare clarity, that God was with me. I had moved. The Third Week (Five Days) Margaret moved me into the last earthly days of Jesus. Over the next days, spread over five one-hour meditation periods, which j~¢O-dugust1993 527 Corona ¯ God's Human Face Revealed included a midnight hour, I contemplated the Lord at the Last Supper, Gethsemane, and Calvary and right through to the postresurrecfion period. Having visited the Holy Land many times while living in the Middle East, I found it very easy to situate these meditations, but somehow the depths eluded me. On the twenty-fourth day Margaret suggested that I spend four of my five one-hour prayer periods reading through the four different accounts of the Passion. Anyone who has done this in one day will know it does not come easy. Physically it is draining to read something of that nature and length with concentration. By the evening it had quite taken me over, and after supper I went for a long walk, but somehow I could not shake off (was I even meant to?) the felt heaviness of trudging the Calvary road four times. Another Disturbance It is not easy to stay with someone in agony while knowing you are part responsible. During the night I woke in the grip of a strange tension, feel-ing physically cold and frightened. I have never been especially brave, but I am not given to irrational fear, and this sense of men-ace was wholly irrational; yet it made me feel that, if I did not give up this retreat, it would break me. For several minutes I did nothing beyond switching on the light and allowing the fear to swamp me. Fear of what? I could put no name to it. Then I remembered Margaret's words, based on those of Ignatius: "It is common for the evil spirit to cause sad-ness, fear, discouragement, and acute anxiety and to place all sorts of obstacles in the way of right reason. The good spirit gives courage, strength, inspiration, light, and peace so that right reason will prevail. Learn to distin-guish." Once again I reached for my crucifix and holy water and followed my previous routine. All returned to normal, but it took some time. The twenty-sixth day I spent quietly looking back over the entire Passion. It proved to be a very hard day. It is not easy to stay with someone in agony while knowing you are part responsible. On the twenty-seventh day, another repose day, I went to Lake Bala. It was a beautiful day, but too hot. Tourists and pic-nickers were all over the place--not helpful. I found the Catholic 528 Review for Religious church, a small converted stable. It was very peaceful, and I stayed quietly there for some time before boarding the bus for the ride home through heart-lifting scenery. The Fourth Week--Coming to the End I was now coming to the end of this whole experience, and Margaret suggested moving back from five to four periods of prayer, 6mitring the night one. She also brought me a tape recorder and some classical-music tapes. Winning some grand prize could not have brought me more joy. I was ecstatic. On the twenty-eighth day I meditated on John 20:11-18, Mary Magdalen's encounter with Jesus in the garden, with Isaiah 30:18- 26 and 35:1-10 as background. I also used Luke 24:13-35, the Emmaus story, with Psalm 62 as background. I became quite filled with the quiet. Jesus' sufferings were over. His pain was finished. I was able to walk calmly in the garden with Mary Magdalen--you see, I knew the answer to her question. The Emmaus road also was peaceful. Again I had the advantage: I knew who he was. All this was leading me quite naturally into the Contemplation to Attain Divine Love. From the twenty-ninth day onward I used this con-templation for one period each day, the other three periods cov-ering postresurrection Scripture. I continued my daily walks in the serene countryside, which for me became Galilee, where Jesus said he wo~ld meet his friends again and where I myself have walked many times. A Final Disturbance One meditation, on the thirtieth day, was given over to the events that include Jesus cooking breakfast for his hungry disci-ples. As I moved further into the scene, it all changed and became blasphemous; but I did not recognize it as such. My discerning powers were, it seemed, in suspension. During Mass the follow-ing morning I became aware that something had been very wrong with that meditation. I looked back at it and saw immediately the gross irreverence of the scenes which had been presented to my view. I was aghast and marveled that I had not realized at the time what was going on. I went hotfoot to Father Joseph after Mass and poured out my sorry story. He took it all very calmly--as con-fessors are apt to do--and explained how the devil will use every July-August 1993 529 Corona ¯ God's Human Face Revealed possible means to stop a person pursuing a course that has as its aim a closer union with God. Margaret, of course, said the same thing. The experience left me with a profound disgust of the one who works such evil things. The Final Days The thirty-first and final day arrived. I drew together the ele-ments of the four key meditations--the Kingdom, the Two Standards, the Three Classes of Men, the Three Modes of Humility. I then moved them into a prayer of offering that I tried to make utterly truthful and realistic for me. Later that day I had a final few words with Father Joseph and returned the keys of the church. Back at the house I had a last talk with Margaret and my retreat was over. The following day I left Corwen and--via Wrexham, Chester, Crewe, Euston, and Plaistow, changing train or bus at each one--I arrived home in London. Eighteen Months Later Days have built on days, and a year and a half has passed since my long retreat. By now it should have gone the way of all the others. It has not done so. Father Joseph's words during our final talk, "You will never be the same again, this experience has changed you," have stayed with me; I know them to be true. That retreat has changed many things. It has set sin in its right context, one which makes scant distinction between small and big offenses. It has cleared away any number of secondary purposes and under-lined the one purpose for which I was born. It has filled my store-rooms with kindling, that I may not perish when my winter fires burn low. It has increased my recovery rate, so that sin and repen-tance are almost simultaneous. It has brought a staying power I never thought to possess; a strength to stay with prayer even when, apparently, there is nothing in it to stay for. It has brought an acceptance that I am as I am and, as far as performance goes, the future will not be much different; progress will still be wob-bly, with backward steps, with fears and sin. But this acceptance of my situation has brought a new dependence; I know I will make it through to the end if I cling like a limpet to Christ. There is, quite simply, no other way. 530 ' Re~ie~ for Religious The Human Face of God But overriding and underpinning all this is the greatest change of all. I am aware that, through all the contemplations of that month, even those during which I was distracted, irritated, fidgety, or just plain bored, God was working. He was working as one whose work it is to take an old manuscript, mosaic, or fresco and restore it to its original beauty; he was etching and bringing into relief, for me personally, the lines of his own human face. I can no longer think of God without, at the same time, seeing Christ; I see him, in some small measure, as Francis of Assisi saw him in great, in the people, however seemingly insignificant, and in the events, however trivial, that form th~ fabric of my everyday life. This new vision is the greatest grace to accompany me into these, the afterdays. The word "Wales" will never again mean for me just a geo-graphical place, hut rather will set a pause for remembering: remembering that revelation did not end with the Apocalypse; remembering how God revealed his face to me in Wales; remem-bering how something of beauty was planted within me and has, in spite of me, continued to grow. My life has become perma-nently divided into "before Wales" and "after Wales." And it all started way back in Jordan, where I "hungered for liberation" and knew myself "intent on hearing an utterance of God never given before" (in the words of McGann and Rahner) and felt strongly impelled, Franciscan and all that I am, to take up the invitation to an Ignatian experience. That, and so much more, is what my long retreat was all about. 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. July-August 1993 531 TAD DUNNE What Trouble Is spiritual life Most of us, at some lull in the cacophony of life, think to ourselves, "I really should be a person who . " And we take some stand on avoiding trouble. Of course, trouble wears many hats. There is the regular trouble of having to learn through our mistakes. There is our unwitting igno-rance of the times when our behavior makes others roll their eyes. Or maybe the trouble is our own doing, like the lies we lay on others and the follow-up work we lay on ourselves just to keep our stories straight. Or like the legacy of emotional trouble callous parents bequeath to their children that continues long after they have died and the children have grown up. The stand we take to avoid trouble is usually rather elemental. We hope a simple strategy can meet every kind of trouble coming our way. Not that we succeed. Indeed, the reason we do not succeed may well be that the way we defined our troubles was a big mistake. This is why, for many of us, our images of God are shaped less by our experience of divine help or by the Scriptures and more by how we conceptualized our getting into trouble in the first place. When people describe their spiritual journeys to me, they usually divide the chapters according to this or that difficulty from which God delivered them, but the difficulties were defined very often by simple earthly sym-bols, not by any measures drawn from revelation. Tad Dunne writes on contemporary spirituality. His address is 2923 Woodslee; Royal Oak, Michigan 48073. 532 Review for Religious We get most of the symbols of our troubles from the drama of everyday life--a vacillating boss, a domineering spouse, hard work with no reward, bad weather, and so on. But where people draw the line on what is unacceptable to them will vary nation to nation, old to young, woman to man, race to race. So, before we assume that our view of trouble is totally objective, we need to look instead at the experiences of trouble common to everyone. Then we can look at what the gospel says about trouble and make comparisons about what we have observed. Our universally common experiences of trouble lie not in the dramatic but in the practical patterns in our experiences--expe-riences like carrying burdens, feeling slowed down, running into roadblocks, taking chances and missing, setting schedules and failing to meet them, planting seeds that produce puny fruit, arranging our surroundings carefully and finding that the sur-roundings have trapped us. Everyone, in any culture, grows up with these practical troubles and looks for ways to overcome them. The Example of Physics For the sake of talking about these analogs of our miseries, it will help to classify them. One simple way follows the example of physics. In physics we expect events to occur either in a natural relationship to other events or just coincidentally. While physicists talk about the naturally related events by using terms like elec-tromagnetism, gravity, or inertia, children simply notice that when A happens, then B usually happens. Behind the merely coinci-dental events lie no laws at all, so physicists talk about probabil-ities and norms while ordinary people talk about taking chances and seizing once-in-a-lifetime opportunities. Each of these two kinds of expectations, of regularity and of chance, gets frustrated in its own way. Regularity is frustrated when a routine is broken or a law is not followed. Chance is frus-trated when overcontrol eliminates the lucky chance or when exceptions to the rule are somehow ruled out of court. But each kind excludes the other, and so, pressured as we ar.e by this intrin-sic antinomy to Choose only one as our fundamental code for translating experience into meaning, some of us worship a God of Law and others a God of Freedom. The Broken Routine. The God of Law is incarnated in our ear- 3~uly-August 1993 533 Dunne ¯ What Trouble Is God brings salvation by giving laws to maintain order and by raising up saints to serve as our examples. liest teacher of regularity: the sun. It gives us as children a sym-bol of what it means to be faithful, kindly, and dependable. We learn at an early age what our race took eons to formulate in a principle: that bodies in motion keep going and bodies at rest stay where they are. If only people could be that orderly! So we experience the trouble of broken routine. Things are going smoothly and something interrupts. Interruptions and contradictions are our enemies, though we can never fully avoid them. Better calm down and do what God expects and all shall be well. Pity those who live in chaos, who seem never to settle down, who spend their lives searching for they know not what. They could well learn a lesson from nature that life lies in regu-larity and dependability. This elemental experience of day alter-nating with night has a remarkable influence on the loftiest and most religious levels of our psyches. We imagine the kingdom of God as a smooth meshing of generation upon generation of peo-ple, as if the oiling of divine grace was meant to eliminate all fric-tion between people. God is an implacable and consistent Trinity, a perfect community, an example which every human family and nation is called to imitate as far as possible. God brings salvation by giving laws to maintain order and by raising up saints to serve as our examples. Life is essentially a struggle of law and order over anarchy and extreme independence. OvercontroL The second kind of trouble is practically the oppo-site of the first. As the first kind loves controls, the second hates them. At some time in our growing up, when we discover that we have taken too many of our parents' controls to heart, we start to wriggle free of them. We take a chance. When governments lay such heavy controls on people that hardly anything is left to chance, we condemn them. The worst kind of control, of course, is self-imposed--when I make more resolutions than I could pos-sibly keep or when I forbid myself to ever try anything daring or maturing. Trouble is anything that impedes probabilities. These elemental experiences tell us that God is a God of free-dom, calling us to a radical trust in all we do. The voice is per- 534 Review for Religious vasive: Let go of trying to control everything and everyone; you are ruining yourself in the process and will never succeed in any case. God will never lay a load on your back without also giving you a strohg back with which to carry it. "Look at the birds of the air . " Human planning is largely a waste of time. The goals of our endeavors so seldom match their outcomes that it is a won-der we keep on setting goals. God will intervene at the oppor-tune moment; divinity cannot be pinned down to laws and predictability. And so on. The Example of Biology Notice how these first two kinds of order and trouble are dis-tinguished by whether or not individual events are either part of some repeating cycle or the result of mere chance. We can also look at sequences of events or stages in something undergoing development. Again, to keep this simple, we can distinguish two fundamental kinds of development, those driven by a single law or principle and those driven by forces only coincidentally related to each other. The single-law kind can be illustrated by seeds. Tulip bulbs develop tulips, not dandelions, and, within quite narrow ranges of development, tulips everywhere look alike. Multiple-principle development can be represented by human relation-ships. People's values differ from each other across the face of the earth far more than tulips do. The reason is that the genetic coding in the fertilized egg that each of us once was does not confine the range of our potential development anywhere near as tightly as the tulip's coding does. Growing up, we continually "recode" ourselves by our choices. By interacting with others we develop in dialectical fashion, making something unrepeatable of both ourselves and our surroundings. If both the genetic (single-law) and the dialectical (multiple-principle) kinds of development are elemental,-then we can expect them to precondition what we mean by trouble and, by exten-sion, what we mean by God's saving grace. Again, the dichotomy between these two kinds of development tends to force a reli-gious choice between a God of Success and what I shall call a God of Exchange. The Weeds among the Wheat. One kind of trouble is caused by bad beginnings. It concerns anyone anxious to make continual July-August 1993 535 Dunne ¯ 14/-bat Trouble Is growth and progress, anyone who worships the God of Success. Long before people study genetics in biology, they experience built-in potentials and patterns of growth everywhere, in flow-ers, birds, and house pets. But some elements interfere with nat-ural fulfillment and choke the natural process of growth. These elements may be people, who themselves have been affected by their own upbringing. The notion here is that people are basi-cally good and that, given rich soil and hearty fertilizer, every person and every project will turn out a success. The worst form of this kind of trouble shows when a person feels predestined to fail because of some original and irreparable personality flaw. If we develop sheerly by genetic laws, then it would follow that God calls us to be creators, to overcome obstacles, and to keep a positive spirit. There is no doubt that the kingdom will come; the inner workings of grace in history guarantee it, sure as an acorn will become an oak. Our job is simply to help it come more quickly. It will be a kingdom of exciting new discoveries, increasing cooperation among all people, and continual improve-ment in people's health and happiness. The Good News is simply the announcement that Jesus loves you and that you have the germ of grace within you. Sin is ignorance, not malice. Evangelization is chiefly education; moral reform will follow auto-matically. In the meantime, we are called to grow in holiness, to grow closer and closer to God like a blossoming flower. Hoarding Energy. This fourth kind of trouble is also about growth, but the pattern of development is determined by a series of events related to each other only by chance. We notice how living things are determined not only by origins or seeds but through a continual exchange with their environments. Here biol-ogy studies how living things give and take within their ,sur-roundings. Flowers give honey to bees while the bees ensure progeny for the flowers. While genetic coding strictly limits any one bee's behavior, the location of beehives and the proliferation of flowers are interdependent. Should a storm wipe out one, the other soon disappears. So nature's contentious personality gives us a symbol of a God of give-and-take, a historical God, an engaged God. Farmers plow their fields and their fields return corn. The better the plowing the better the corn and the better the farmer. The quality of the exchange has a dialectical effect on both sides. 536 Revieva for Religious The same goes for the growth and decay of our friendships. Eventually the friendship is either good for both of us or good for neither one. Trouble comes when things cost more than they return. If a boy exasperates his friends by compulsive chatter, he does not feel energized. He wears everyone out, including himself. Then there is the trouble we cause when we take more from the phys-ical environment than we contribute to it, as is evident in oil spills, acid rains, and fluorocarbon-charged spray cans. Whatever the case, there is trouble eithe

Issue 29.5 of the Review for Religious, 1970. ; EDITOR R. F. Smith, S.J. ASSOCIATE EDITOR Everett A. Diederich, S.J. ASSISTANT EDITOR John L. Treloar, S.J. QUESTIONS AND ANSWERS EDITOR Joseph F. Gailen, S.J. Correspondence with the editor, the associate editors, and the assistant editor, as well as books for review, should be sent to R~vxEw FOR l~mcxous; 6t2 Humboldt Building; 539 North Grand Boulevard; Saint Louis, Missouri 63to3. Questions for amwering should be sent to Joseph F. Gallen, S.J.; St. Joseph's Church; 32i Willings Alley; Philadelphia, Pennsylvania tgx06. + + + REVIEW FOR RELIGIOUS Edited with ecclesiastical approval by faculty members of the School of Divinity of Saint Louis University, the editorial offices being located at 612 Humboldt Building; 539 North Grand Boulevard; Saint Louis, Missouri 63103. Owned by the Missouri Province Edu-cational Institute. Published bimonthly and copyright ~) 1970 by REVIEW FOR R~LlCIOU. at 428 East Preston Street; Baltimore, MaC/- land 21202. Printed in U.S.A. Second class postage paid at Baltimore, Maryland and at addiuonal mailing offices. Single copies: $1.00. Subscription U.S.A. and Canada: $5.00 a year, $9.00 for two yeats; other countries: $5.50 a year, $10.00 for two years. Orders should indicate whether they are for new or renewal subscriptions and should be ¯ accompanied by check or money order paya-ble tO RZVXEW FOR RELIGIOUS in U.S.A. currency only. Pay no money to persons claiming to represent REVIEW FOR RELIGIOUS. Change of address requests should include former address. Renewals and new subscriptions, where ex¢ora. partied by a remittance, should be sent to R£vI~w FOR RELIGIOUS; P. O. ~OX 671; Baltimore, Maryland 21203. Changes of address, busine~ correspondence, and orders not a¢¢ompanid by a remittance should be sent to REvll~W l~Ol~ RELIGIOUS ; 428 East Preston Street; Baltimort, Maryland 21202. Manuscripts, editorial cor-respondence, and books for review should be sent to REVIEW ~OR RF.LIOIOUS; 612 Humboldt Building ; 539 North Grand Boulevard: Saint Louis, Missouri 63103. Questions for answering should be sent to the address of the Questions and Answers editor. SEPTEMBER 1970 VOLUME 29 NUMBER 5 ,!111; JOHN W. O'MALLEY, S.J. History, the Reformation, and Religious Renewal: Pluralistic Present and New Past Even the most cautious historian would probably be willing to subscribe to the sweeping generalization that Roman Catholicism has changed more radically in the past four years than it had in the previous four hundred. A sense of uprooting and upheaval is inevitable under such circumstances, and we should not be surprised that the resulting tension has been felt most acutely in religious communities. These communities presumably" are the places of keenest religious sensibilities and, at least until recently, the places where the traditions of the past were professedly cultivated. But the changes have often shattered these traditions and have inter-rupted the sense of continuity with the 'past. The conse-quent confusion has forced religious to turn, sometimes somewhat desperately, to any quarter which promises rescue. Somewhat paradoxically, religious even turn to history, in the hope that the long narrative of the Church's pilgrimage will throw light on the present crisis. Often the specific focus of their interest is that other era of history well known .for its religious tension and tt~rmoil, the age of the Reformation. This focus is at least in part due also to the !fact that the theology and spirituality of the Reformation era had been protracted in the Church to the very eve of Vatican II. In studying the sixteenth century many religious were to some extent ~tudying themselves. The present author, as a practicing historian of the Reformation, has frequently been asked by religious in 4- ¯ Fr. John W. O'Malley, S.J., is as-sociate professor in the department of history; University of Detroit; Detroit, Michigan 48221; . VOLUME 29, ~.970 ÷ ÷ ÷ 1. W. O'Malley, $.J. REVIEW FOR RELIGIOUS 636 the past several years to answer the following question: Is not the present upheaval in the Church very similar to .the upheaval of the Reformation era? The following pages will attempt to answer that question and to use it as a focus to explore the unprecedented nature of the aggiornamento we are experiencing today. It is to be hoped that such an exploration will be helpful to reli-gious in trying to understand their present situation in history and in describing to them the drastic creativity which is required of them in the renewal of their own communities. "Is not the present upheaval in the Church very simi-lar ~o the upheaval of the Reformation era?" The ques-tion begs for an affarmative answer, and such an answer is indeed suggested by many obvious similarities between the sixteenth century and the twentieth century. Both centuries,, for example, experienced a challenge to papal authority; both centuries tried to revise the forms of religious life, saw large numbers of men and women leaving religious life, and so forth. However, in spite of the many similarities and in spite of the measure of consolation which an affirmative answer might bestow, the fundamental reply to the question has to be a re-sounding negative. The present upheaval is radically different from the upheaval of the sixteenth century. It is important for us to see just how it is radically different, for only then can we cope with the practical repercus-sions which such a difference has on our own lives. In order to explore this topic we must first expose two assumptions which are the basis of the discussion which is to follow. These assumptions are simple and familiar to us all, but they bear repetition because they are so fundamental. First of all, behind every action there is an idea. Ideas are power. They are dynamic in character and even the most abstract of them tends eventually to issue in action and to influence conduct. Therefore, to study an idea is to study the energetics of social change. Secondly, behind every idea there is a culture, a fabric of thought and feeling of which any given idea is a partial expression and reflection. The idea may even have been created by the culture in question, for ideas are not eternal. They are born at some particular time and in some particular place. Or if the idea was merely inherited fxom an older culture, it is modified and changed by the new culture as the new culture accepts it as its own. In the study of the history of ideas, sensitivity to the total cultural context is an absolute prerequisite for discerning an idea's birth, de-velopment, and even total transformation, in the course of its history. The idea towards which we shall direct our attention is the idea of Christian reform :or renewal. As an idea it has its own history, which is a reflection and expression of the various cultures where it was and is a vital force. This history until recently was not much investigated by historians, but it is now receiving more adequate atten-tion. We shall try to trace this history very briefly, with special emphasis on the Reformation era, in the con-viction that such an endeavor will be enlightening and helpful for us in our present crisis. In particular, we shall contrast the cultural framework which undergirded the idea of reform in the age ,of the Reformation with that which undergirds aggiornamento today. Recent studies on the origin and early development of the idea of reform in Scripture and the fathers of the Church have shown that in those early'centuTies reform meant the transformation of the individual Christian into God's image and likeness. It had not as yet occurred to Christians in any very c6herent fashion that the Church as an institution--or rather that institutions in the Church--might be subject to reform and revision. The idea of institutional reform surfaced for the first time during the so-called Gregorian Reform or Investi-ture Controversy of the eleventh century. During this period the functions and allegiances of the episcopacy were at the center of the bitter contest between pope and emperor, and it was the papacy which wanted to change the status quo by returning to what it felt was an older and sounder tradition before bishops had become sub-servient instruments of royal and imperial policy. With the Gregorian Reform the idea was inserted into the Western ecclesiastical tradition that the Church it-self was subject to reform. The impact of this idea upon later history is incalculable. From the eleventh century forward the idea would never again be absent from the story of the Church; and at some times, as in the early sixteenth and the mid-twentieth centuries, it would come to dominate and profoundly disturb that story. By the early years of the sixteentll century we can honestly say that a reform hysteria had set in. Reform had become the common preoccupation, almost obsession, of the age. What is to be said about [ireform in the sixteenth century? Perhaps the first thihg which strikes our at-tention is the almost limitles~ variety of reform ideas and reform programs. We see stretched before us a chaotic panorama in which it is hard to find order, progression, or consistency. The figure of Luther, of course, dominates the scene, and he to some degree influenced, at least by way of reaction, all reforms in the century: But we are really hard pressed to find a very obvious intellectual affinity between him and a refbrmer like Michael Servetus, who denied the Trinity and ÷ ÷ VOLUME: 29,' 1970 6:~7 I. w. O,M,a~y, S.I. REVIEW FOR RELIGIOUS 638 who taught that the corruption of Christ's doctrine, which began with the Apostles and which was furthered by the fathers and scholastics, was brought to inglorious constimmation by contemporary ~eformers like Luther. And what direct relationship was there between an Anabaptist quietist like Conrad Grebel and an Ana-baptist visionary like John of Leyden, who made polyg-amy obligatory at Mfinster and maintained himself there in voluptuous, polygamous opulence? Even within Catholicism a great gap separates Gasparo Contarini, the conciliatory Venetian nobleman and friend of St. Ignatius, from the fierce and rigid Gian Pietro Carafa, at .whose election to the papal throne even Ignatius blanched. The more we learn about the sixteenth cen-tury the more clearly we see how complex and variegated it was. Generalization seems impossible. And the at-tempt to compare it with the twentieth century seems even more impossible, for we are all keenly aware of the variety and even contradiction which characterizes contemporary ideas of reform and aggiornamento. We have set ourselves an impossible task. ¯ On the other hand, if what we said earlier about cul-tural patterns is true, all of these reform phenomena should be able to be studied as manifestations of a common culture. There should be somewhere, if we dig deeply enough, elements manifestative of a common intellectual and emotional experience. These elements, though distinguishable from one another, also com-penetrate one another, so that in speaking of one of them we to some extent are also speaking of the others, since all are facets of the same cultural reality. We are justified, therefore, in our undertaking, especially if we keep clearly in mind how precarious it is and how subject to exception is almost every generalization. In our comparison of the sixteenth with the twentieth century we shall concentrate on two elements or phe-nomena which are particularly significant for out topic and particularly revelatory of the character of the two cultures. The first of these phenomena we shall designate as the cultural parochialism of the sixteenth century and the cultural pluralism of the twentieth. The cul-ture of the sixteenth century was a parochial culture. The great controversies of that century were carried on within what we now see to be the narrow confines of the Western intellectual tradition. One reason why the sixteenth century was an exciting century in which to live was that it initiated through its voyages of dis-covery the new age of world consciodsness which we experience today. But only the faintest glimmers of. this world consciousness had penetrated to Europe by 1517. It is true. that in the Italian Renaissance, which to some extent was contemporaneous with the Reforma-tion, there was a greater awareness of cultural diversity. Moreover, there was an attempt to come to terms with it. Both Nicholas of Cusa and Marsilio Ficino speak of the splendor which comes to religion from the diversity of rite and ritual which God permits throughout the world. But such tolerance and breadth of vision was not characteristic of the European intellectual scene as a whole. Indeed, even where these virtues were. operative they eventually tended to be snuffed out by the harsh polemics of the religious controversies. The very dictum "Scripture alone," which we associate with the Protes-tant reformers, is symptomatic of what was happen-ing. No matter what is to be said of this dictum as an expression of theological principle, from the cultural point of view it suggests narrowness and constriction of vision. The Catholic formula, "Scripture and tradi-tion," is broader and suggests an urbane and mature consciousness of complexity, but it, too, implies more restriction than the ideas of Cusa and Ficino. The re-formers--- Protestant and Catholic--railed against what they felt were the paganizing tendencies' of the Renais-sance, and we often echo their judgments even today. But much of this so-called paganizing can be more be-nignly and more accurately .interpreted as a serious at-tempt to broaden the cultural base of Christianity. The cultural parochialism of which we have been speaking was made possible and even fostered by the slow and inadequate means of communication which the sixteenth century had at its disposal. More im-portant, these slow and inadequate means made it possible for sects to develop and for governments to impose a particular and rigid religious style on whole populations. In other words, it was still possible to ex-clude those factors which would tend to develop re-ligious and cultural pluralism or to operate for a more broadly based unity. German Lutheranism, Dutch Calvinism, Spanish Catholicism could continue to perdure as distinct and seemingly relentless cultural .phenomena only because they were protected from fac-ing the challenge of cultural and religious diversity. We today have no such protection, and we cannot construct barriers to keep out what we find offensive and disturbing. In the modern world pluralism is the very air we breathe, and it is one of the most signifi-cant factors influencing us and marking us off from all men who have ever preceded us on this globe. Modern means of communication have introduced the otherwise-minded into our very homes, and we have no instrument to muffle them. We must come to terms with diversity. ÷ :÷ VOLUME 29, 1970 639 4. I. w. o'Mo~, s.1. REVIEW FOR RELIGIOUS 640 Our: Christianity, therefore, and our style of renewal must come to terms with it. Ecumenism, for instance, is not simply an accidental adoi:nment to our religious and intellectual style. It is not simply a good idea that we concocted and then tried to thrust down the throat of an unwilling Church. We perhaps cannot describe it as inevitable, but we cer-tainly can describe it as symptomatic of the culture in which we live and urgently required by it if we genuinely believe in truth and honesty. Our experience of pluralism has forced us all to admit the possibility of different, complementary, con-trasting, and at times almost contradictory insights into the same data. It has forced us to realize that each of these, insights may have some validity and that no set of categories can capture any reality in all its splendor and multiplicity. This realization, has not made us gkeptics, but it has made us cautious in our judgments and aware of how relative our insights might be. Our experience of pluralism has thrust upon us a new epistemology. In the sixtbenth century the assumption which under-lay religious discussion was that truth was one and that orthodoxy was clear--clear either from Scripture or from the teaching of the Church. Cultural parochialism fostered this assumption. It allowed beliefs to perdure untested by confrontation with different beliefs. The epistemology of the sixteenth century, parochial and rigid with the academic rigidity of the scholastic de-bates, made little allowance for the possibility of plural-ism of insight. It insisted upon the exclusive validity of a single insight, with a consequent insistence upon the exclusive validity of particular categories and concepts. Truth in such a system is not multifaceted and ever some-what beyond our grasp, but monolithic and subject to our despotic contro!. It is de jure intolerant. Its particular formulations are so many weapons for use in battle ¯ against other equally parochial formulations. Polemic, therefore, is its appropriate literary style. The theology of the sixteenth century is quite cor-rectly described as polemical and controversialist theol-ogy. We perhaps fail to realize how appropriate such a style of theology was to the cultural experience and epistemological presuppositions of that century. To an intolerant truth corresponds an intolerant literary form. No other form would be honest. The only possible explanation for a person's refusal to accept the true and orthodox insight must be moral perversity. Hence, orthodoxy and virtue, heterodoxy and vice were the two sets of inseparable twins. Significantly enough, the characteristic literary form of the Italian Renaissance was the dialogue, the form which implies an awareness of diversity and a willing-ness to live with it. It was an awareness too delicate to be able to contain the religous resentments which ex-ploded in 1517. But it is not too delicate today. Dialogue is the literary form required by our epistemology, which has been conditioned by our experience of cultural pluralism. Dialogue and rapprochement are not arbi-trary creations of the ecumenist. They are necessary corollaries to being intellectually honest in the latter half of the twentieth century. Our style of renewal, therefore, cannot be apodictic, autocratic, intolerant, or suffused with old-time single-minded zeal. Our culture--that is to say, WE, as prod-ucts and creators of that culture--require something else. Our style is radically different. It is groping and tentative. It is experimental and participati~ve. It is even somewhat double-minded, for it realizes that even re-ligious reform must keep an eye on secular realities precisely as potential for religious values. The second phenomenon manifestative of the cul-tural divergence of the sixteenth century from the twentieth century is perhaps more important: the sense of history operative in the two centuries. Here, es-pecially, we must beware of giving the impression that each individual in the sixteenth or twentieth century thinks about his past in precisely the same way. In the sixteenth century, in fact, historical thought ranged from the subtle understandings of persons like Fran-cesco Guicciardini and Desiderius Erasmus to the crudest forms of apocalyptic. However, we can say that, by and large, sixteenth-century thinkers discerned some consistent and coherent pattern in the historical process, and they saw this process as directly under the divine influence. They usually arrived at their formulations of such a pattern by a very arbitrary fusion of historical fact with metahistorical speculation which they drew from Antiquity and the Middle Ages. The result was often a hodge-podge of myth, metaphysics, and unsub-stantiated historical data. From this was constructed a pattern of expansion or decline or cycle or cataclysm or culmination which was presented to the reader as God's design. Thus the author was able to rise above history's mystery and to protect himself from history's terror. There was one very important consequence of this approach to history: it tended in some fashion to absolutize the past. The religious thinkers of the six-teenth century all tended to see past events, especially religious events, as issuing from God's hand and as under His direct influence. They were not particularly Renewa/ VOLUME 29, 1970 641 ~. W. O'Mall~, S.~. REVIEW FOR RELIGIOUS 642 concerned with the singular, contingent, concrete hu-man causes which produced particular phenomena. They were concerned rather to see them as products of di-vine providence, as r~eflections of the divinity, as neces-sary elements in a predetermined pattern. They thus tended to endow them with an absolute value which defied reconciliation with the contingent historical cir-cumstances under which they had come into being. The contrast of this style of historical thinking with our own is dramatic. We all have acquired to a greater or lesser degree some measure of historical conscious-ness ~s defined in terms of modern historical method and hermeneutics. What this means is that we approach the past as a human phenomenon which is to be under-stood in terms of human thought and feeling. Each person, event, doctrine, and document of the past is the product of contingent causes and subject to modification by the culture in which it exists. Everything in the human past is culturally conditioned, which is just another way of saying that it is culturally limited. Such awareness of cultural conditioning distinguishes modern historical consciousness from that which pre-ceded it, and it is an awareness which has been growing ever more acute since the nineteenth century. The text of Luke's Gospel could have been produced only by first-century Judaic-Hellenistic Christianity. Fifteenth-century humanism would have created a completely different text, different in concept as well as in language. Awareness of such cultural differentiation helps make Scripture scholars today much more keenly conscious of how Scripture is the word of man than they are of how it is the word of God. Until quite recently the very opposite was the case. What modern historical consciousness enables us to understand more clearly than it was eve~ understood before, therefore, is that every person, event, doctrine, and document of the past is the product of very specific and unrepeatable contingencies. By refusing to consider them as products of providence or as inevitable links in an ineluctable chain, it deprives them of all absolute character. It demythologizes them. It "de-providential-izes" them. It relativizes them. The importance of such relativization is clear when we consider the alternative. If a reality of the past is not culturally relative, it is culturally absolute. It is sacred and humanly unconditioned. There is no possibility of a critical review of it which would release the present from its authoritative grasp. For one reason or another an individual might.reject a particular institution or set of values as not representing the authentic tradition of the past. But. there is no way to reject the past as such. There is no way to get rid of history. The two styles of historical thinking which we have just been describing radically condition the idea of re-form. If we were to describe in a word the funda-mental assumption which underlay the idea of reform in the sixteenth century, it would be that reform was to be effected by a return to the more authentic religion of a bygone era. Somewhere in the past there was a Golden Age untarnished by the smutty hand of man, an age when doctrine was pure, morals were upright, and institutions were holy. It was this doctrine, these morals, and these institutions which reform was to restore or continue. According to this style of thinking Christ somehow or other became the sanctifier and sanctioner of some existing or pre-existing order, and that order was thus imbued with transcendent and inviolable validity. For centuries many Christians thought that such an order was the Roman Empire, and that is why the myth of the Empire's providential mission and its duration to the end of the world perdured many centuries after the Empire ceased to be an effective reality. According to this style of thinking all the presumptions favor obedi-ence and conformity. Protest and dissent can only rarely, if ever, be justified. There is no way to see Christ as contradicting the present and rejecting the past. Such a style of thinking is foreign to our own. Even though as Christians we attribute a transcendent mean-ing to the person of Jesus and therefore attribute a special primacy to those documents which resulted from the most immediate contact with him, we cannot see the first Christian generation as a Golden Age. Scoiologi-cally speaking, it was the charismatic generation. His-torically speaking, it was a generation like all others-- human, contingent, imperfect, relative. The formula-tions of Christian doctrine in the great early councils must be subjected to the same radical criticism. We do not easily find in them a harvest of eternal and immu-table truth. Intellectually, therefore, we repudiate the sixteenth-century's historical style. Emotionally, however, we find a certain satisfaction in it of which it is difficult to divest ourselves. What satisfies us in this style is its fufidamental premise that somewhere in the past there is an answer to our questions and a solution to our prob-lems. If we could only get back to the ':true mind" of somebody or other, how easy it then would be to im-plement our reform. How easy it then would be to save ourselves from the risk of having to answer our own VOL:UME" 29, 1970 643 ~. W. O'Mallt'y, REVIEW FOR RELIGIOUS ¯ 6,t4 questions and solve our own problems. This is the emotional consolation which such a style of historical thinking provides. We neatly fit ourselves, for instance, into a preconceived pattern of homogeneous develop-ment, and then we dip into the Golden Past to discover how to behave as the pattern unfolds itself. We are secure. We have been saved from history's terror. No such salvation, however, is open to us of the twentieth century. Modern historical consciousness has relativized and demythologized the past, thus liberat-ing us from it. But we are liberated only to find our-selves on our own. The past has no answers for us, and we face the future without a ready-made master-plan. It is this fact which makes our style of renewal radically different from every reform which has ever preceded it. We are painfully conscious that if we are to have a master-plan we must create it ourselves. In spite of certain superficial similarities, therefore, the problems of the sixteenth-century Reformation are not those of twentieth-century aggiornamento. Underly-ing these two reforms are two radically different cul-. tural experiences, which have radically transformed the idea of reform. Our twentieth-century idea of reform has been conditioned by our experience of religious and intellectual pluralism, and this has transformed it from pronouncement to conversation. Our idea of reform has also been conditioned by our modern historical consciousness, and this has divested us of the consola-tion of a past which answers our questions and tells us what to do. The implications of the foregoing reflections for re-newal within religious communities should be obvious. First of all, our problems will not be solved from on high by some sort of autocratic decree. Before any reasonable decision is reached on any major question a certain amount of open discussion and communal dis-cernment is an absolute prerequisite. The exercise of "obedience" is thus so drastically changed that we can well wonder if the word, with all its connotations, is really an adequate expression of what we now mean. In any case, participation and tolerance of diversity of viewpoint are now such pervasive realities of the cul-ture in which we live that there will be no viable + solutions to any problems without taking them into ac- + ¯ count. ÷ Secondly, although we do want to get back to the "true mind" of our founders, we must realize that we are in a very different cultural context than the founders were. We have to be bold in interpreting their "mind," and we must realize that even they do not answer our questions in our terms. Keligious renewal today, for the first time in the history o[ the Church, is more con-scious o~ its break with the authentic past than it is of its continuity with it. This may not be a very consoling realization, but it is one which we must constantly be aware o~ as we try to face the ~uture. Indeed, we face a new future because to a large extent we have created ~or ourselves a new past. j. DOUGLAS McCONNELL Good Stewardship Is Management and Planning J. Douglas Mc- Connell is a mem-ber of the Stanford Research Imfitute; Menlo Park, Cali-fornia 94025. REVIEW FOR RELIGIOUS Thank God for the courage and wisdom of the fathers of the Second Vatican Councill Their decree, Perfectae caritatis, charging all institutions and orders to under-take renewal, may have provided a means that will en-able the talents of both men and women religious to be developed more fully and utilized more effectively in serving the People of God. It may also be the means by which some (not all) orders will survive in the years ahead. There is no need here to discuss the declining numbers of[ novices, the increasing numbers not taking final vows or opting for exclaustration, the growing costs of retirement, and the trend in age distributions. These are symptoms, not causes, and their disappearance rests entirely on how the orders adapt themselves to this, the latter third of the twentieth century. Historically, the least practiced parable within the Catholic Church has to have been the parable of the talents, and this is particularly true insofar as orders of religious women have been concerned. They have truly been hand-maidens of the Church; they have occupied subservient roles and have been encouraged to remain in secondary roles--interpreting kindly the motives and action of others, shunning criticism, and avoiding evaluation of another's fitness for her work or position--yet they possess tremendous capabilities. For the better part of a decade Stanford Research In-stitute (SRI) has undertaken research projects in the area of corporate planning, and for many more years in the field of management. In that time, working with members of the Fortune 500 and numbers of relatively small businesses, SRI has developed a philosophy or a set of principles that underlies the physical tasks in the planning process and exercise of management functions. In the last three years we have been privileged to work with the following orders in assessing their present and future status: Sisters of the Holy Cross, Notre Dame, Indiana; the Sisters of Charity of Mount St. Joseph, Cincinati; and the Sisters of Charity of Mount St. Vincent, New York. The 'philosophy of corporate planning has proved to be as effective for religious orders as for corporations. We do not have "the answer," and we are the first to admit that our approach evolves a little with every study and improves; but we do have a system that is logical, comprehensive, participative, timely, and oriented toward results. The system SRI follows is outlined here because we believe it offers sound means of planning for. the future, of implementing change without chaos, and of exercising true collegiality and subsidiarity. A number of sisters have even called it "the key to survival." What Is Planning? All of us plan to some extent whenever we think ahead to select a course of action. But this is a weak way of defining planning. SRI prefers to define effective planning as a network of decisions that direct the intent, guide the preparation for change, and program action designed to produce specific results. Note that the emphasis is on goal-directed action. Ob-jectives can be determined and achieved if properly planned for. The network of decisions recognizes the in-terrelationships between internal and external factors and that earlier decisions may greatly influence later ones. On more than one occasion I have heard of a diocese "giving" a high school to an order. The deci-sion to accept, in at least two instances, has meant a considerable drain on the human and financial re-sources of the orders concerned and effectively com-mitted them to that apostolate for many years, irrespec-tive of the priorities of the sisters in the congregations. Throughout our private and corporate lives we make decisions under conditions of uncertainty; and we trust, with varying degrees of probability, that the outcomes will be as anticipated. The formal process of planning described briefly here does not guarantee success, how-ever that may be defined, but it considerably enhances the probability. SRI does not talk about short and long range planning as separate functions. Planning is the function that ex-tends into the future as far as is considered desirable. If a college operated by an order requires 50 percent of its faculty to be religious (so it can provide Christian wit- 4. 4- + Stewardship VOLUME 2% 1970 647 ]. D~ .McConnell REVIEW FOR RELIGIOUS '648 ness and remain economically viable), the retirement pattern for the next six or seven years determines what type of graduate fellowships should be offered for both the coming academic year and the several that. follow. The awarding of fellowships in its turn requires that other decisions be made.This year's budget and deci-sions should be determined on the basis of their con-tribution to the long range objectives of the institution or order, and not be de facto determiners of the direc-tion the organization takes. The Genius Founder Our research studies and project work concerned with the nature of organizations, corporate development, and successful management have indicated that, in almost every case, successful organizations of all kinds have been the brainchild of a single person or, in rare instances, of two in partnership. Names such as Vincent de Paul, St. Ignatius Loyola, Elizabeth Seton, Catherine McAuley, St. Francis Xavier Cabrini, Baden Powell, General Booth, Henry Ford, Alfred Sloan-Charles Kettering, Gen-eral Wood, Hewlett-Packard, the Pilkinton Brothers, Andrew Carnegie, and H. J. Heinz come readily to mind. By analyzing the attributes and state of mind of the "genius founder" of the business enterprise, SRI devel-oped a framework of tasks designed to re-create the mental processes of the genius entrepreneur within the management team of the corporation. Let me explain further. As we see it, the success of the "genius founder" is in large measure caused by his un-swerving dedication to setting high goals and .to reach-ing for them. He has vision on which he bases his own objectives and sets his own goals. And he does this not simply on the basis of last year's results plus some growth factor or what has always been done, but on the basis of his own perception of his own capabilities and the drive to satisfy his own needs. These attributes of vision and ~ommitment in goal setting are most impor-tant. Other distinguishing attributes of our "genius founders" appear to us to be: oA willingness to assume risk oA sense of inquisitiveness or unceasing curiosity ~Insight into relationships between concepts, objec-tives, needs, and needs satisfaction; the ability to see implications or utility ~Ability to make sound value judgments as to what is central and peripheral to attaining his objectives ~Creativity, be it in the area of product, technology, or a new marketing approach oFeasibility judgment based on foresight, experience, and a problem-solving ability oAbility to marshall the resources needed to accom-plish his objectives and goals oAdministrative ability to organize the resources to accomplish his goals and satisfy his inner needs. Organized Entrepreneurship To translate the "genius founder" or "genius entre-preneur" concept to the complex organization, SRI de-veloped a methodological framework that we call "or-ganized entrepreneurship." This framework provides a process of planning that meets the criteria of compre-hensiveness, logic (including provision for retraceable logic), participation by the corporate membership, time-liness, generation of rapid understanding based on a common frame of reference, and an orientation toward results, that is, the decisions reached can be acted on and managed. Through a series of tasks it also repro-duces corporately the distinguishing attributes of the entrepreneur. Let us now briefly go through the planning steps with their various tasks to show you how they fit together in a logical pattern. Step 1: Determination of Corporate Objectives Many institutes and orders have approached the question of who they are and what they want to achieve in overly simplistic terms. Too often purpose is expressed only in broad conceptual statements such as "the glorification of the Lord," "mercy," and "charity" and in terms such as "care for the homeless, the sick, and the aged," and "Christian education." Motherhood statements of a broad nature serve a unifying purpose but tend to let the members of a congregation under-take any work whether it really fits the primary purposes of the order or not. What a congregation is and what it is about are com-plex issues, and definitional statements formulated must take into account the expectations of the several stake-holder groups, the corporate skills and resources, and environmental change. One implication of this is that objectives have to be reviewed periodically. The end result is a family of objectives or, as people like Grangerx and Boyd and Levy2 have termed it, a hierarchy of objectives. a Charles H. Granger, "The Hierarchy of Objectives," Harvard Business Review, May-June 1964, pp. 63-74. ~ Harper W. Boyd and Sidney J. Levy, "What Kind o£ Corporate Objectives?" Journal o] Marketing, October 1966, pp. 53-8. Stewaraship VOLUME 29, 1970 64:9 ÷ ÷ ÷ ]. D. McConnell REVIEW FOR'RELIGIOUS 650 When defining the broad purpose of an organization, one has to recognize the sometimes conflicting interests of the stakeholders, that is, the members, the diocese(s),. the suppliers, and the customers (parishes, students, pa-tients, and the like) and yet resolve the conflict. Be-neath this broad umbrella a hierarchy of objectives is formulated for each stakeholder group, apostolate area, and the generalate of the congregation. As one goes through the hierarchy, the objectives become more specific in their direction, their distance, and the rate at which they can be achieved. The specification of objec-tives also facilitates the development of key criteria for evaluating performance and, sociologically, it recognizes the reality of the situation. The refusal of many clergy to accept Pope Paul's ruling on birth control was really a move to realign those matters considered to be within the realm of individual conscience, those .considered to be within the realm of the clergy, and those considered to obe essential to the faith and therefore within the realm of the Holy See. The present thrust to clean up the environment is an expression of the expectations of the-community stakeholders whose objectives have not been accorded rightful emphasis in the past by a society that has acceded too often to the claims of industry. To develop this hierarchy of objectives it is necessary to undertake a series of analyses. Stakeholder .4 nalysis The typical stakeholders in a congregation of religious are the members, .the diocese(s), functional or apostolate groups, customers, suppliers, financial institutions, and the community within which it operates. For each stakeholder group the governing board at-tempts to answer the following broad questions: oWhat does this group want from the congregation? oWhat expectations does this group have for the con-gregation? ~To what extent are these expectations being met? ~To what extent can the congregation meet them, recognizing .that it is impossible to do everything? Expectations will relate to such items as number and quality of services provided, fees charged, availability, citizqnship, jobs provided, behavior, ethics, and morality. The analyses should take into account the present balance and reconciliation of stakeholder interests, rec-ognizing conflicting interest and expectations as well as attempting to assess what is changing that will affect future expectations. A realistic stakeholder analysis within most dioceses would reveal the extent to which the expectations of local parish priests are being met at the expense of sacrificing the interests of the other stakeholders--the students, the parents, and lthe teachers (lay and religious) staffing the schools. An~ interesting commercial example is the Unilever Company in Africa, which made realistxc stakeholder analyses and surwved the nationalistic fervor of transition fromI colonies to countries by becoming a manufacturer rather than a trader, an economic developer of local resources rather than an extractor, and a partner rather tha~n an oppo-nent. Today, Unilever has a stronger position than ever in African markets. Special studies are almost mandatory because the senior corporate managementI group can hardly be expected to know the basic underlying factors determlmng expectations and perceptions of the stake-holder groups. The provisional stakeholder analysis for ~any commu-nity would include such factors as the percentage of families directly employed by the ~nstxtut,e; the con-gregation's contribution to and percentage of local taxes, if any; the number of members in religiohs teaching, social, civic, and political jobs (full and pa~t time); the annual contributions by the congregation Ito area or-ganizations; sponsorship of local groups; pol~itical action (lobbying, testifying regardxng leg~slatxon) at all levels; and local community attitudes toward the institutions of the congregation. In overseas operations it should also include studies of such factors as ~he political climate, stability of government, acceptan~ce, cultural variables, and attitudes toward overseas-based congrega-tions. Customer analysis will vary by type of apostolate. An orphanage would have different criteria froth those of a college or a retreat center, for example. Nevertheless, all analyses should include estimates for each class of serv-ice, the total potential "customers," the actual numbers served, the "market" share by value and volume, and an evaluation of quality of service as perceivec.lI by custom-ers. As is readily apparent, data on stakeholtler expecta-tions have to be gathered from a wide variety of sources: internally within the congregation, from independent appraisers, and from those actually served. Determining Corporate Potential The final component of this first task of ~tetermining corporate objectives is the establishment of a level of ~ . aspiration in the form of the corporate potentxal. Henry Ford estimated his potential as prowd~ng e~,ery Ameri-can family with an automobile. William Hesketh Lever wanted to make cleanliness commonplace in an era when Queen Victoria took a bath "once a week, whether she ÷ ÷ ÷ VOLUME 29, 1970 651 4. 4. 4. ~. D. McConnell REVIEW FOR RELIGIOUS needed it or not." Our genius entrepreneurs have al-ways reached high, and this has been true of religious like Saint Vincent de Paul or Martin Luther King. The SRI approach is to treat potential as an expres-sion of the governing board's attitude to the congrega-tion's future. Potential can be expressed both in Ford's and Lever's conceptual terminology and also in more pragmatic terms such as the amount of patient care pro-vided, number of students educated, social work case loads, financial soundness, professional hours contrib-uted, and average Sunday morning attendance at Mass. Corporate potential is based on all key-planning issues derived from studying the social and economic outlook, the apostolate areas in which the company is interested, the opportunities for more effective resource utilization, the likely effects of important stakeholder expectations, and a congregation's own conclusions about its level of ambition and strength of commitment. As we see it, the determination of potential stimu-late~, motivates, and enables speculation about its attain-ability. Projected results are not predictions in the com-monly accepted sense but are simply estimates of what could happen when the assumptions made turn out to be valid. The concept aims at stimulating the setting of ambitious congregational and apostolic goals. The result of this phase of the planning process is the setting of a hierarchy of corporate objectives, including a set of ambitious yet realistic human resources and financial objectives. For an order of women religious today to expect to maintain a membership of 1,500 highly qualified professionals by recruiting 50 to 60 novices a year is totally unrealistic. Sound corporate ob-jectiv. es, together with a clear concept of what religious life is all about, should enable a congregation, however, to arrest and then reverse the currently familiar down-ward trend. Step 2: The Assembling o[ In[ormation The assembling of information consists of four main tasks: An in-depth evaluation of what is being done now, an analysis of the skills and resources of the con-gregation, an evaluation of environmental change, and an appraisal of planning issues. The goals and objectives of the congregation and its apostolate areas are explicated to obtain sets of criteria for the evaluations that have to .be undertaken. Once the criteria are established, it is relatively simple (1) to de-ten- nine what information is needed and the data sources necessary for an objective in-depth analysis and evaluation, (2) to develop instruments to collect data not already in existence, and (3) to put all these to-gether. Analysis of the skills and resources of the organization requires three studies: one of government, one of human resources, and one of financial resources. SKI suggests the development of a computerized personnel inventory. This enables detailed analysis and projections to be un-dertaken, as well as aiding in matching skills and in-terests to apostolic needs. Studies of environmental change can and should be obtained from a number of sources. They may be as broad as Kahn and Wiener's ,Economics to the Year 2018/' .~ or as specialized as a local city planning com-mission's forecasts of school population. Most congrega-tions are largely unaware of the amount of information on environmental change that is available just for the asking. In planning the future staffing for elementary schools in a diocese, one order learned that a school would disappear completely within fi~e years because the city planned a freeway through the area, which would mean the razing of almost all homes in the parish. The trends in the age distxibution of an area may indicate the development of different needs in future health care (less obstetric and more geriatric and cardiac care, for instance) and types of social services offered. Undertaking environmental analysis is one thing; ensuring its acceptance and use by management is an-other. One large sophisticated American company un-dertook a test market study in Japan to see if a market existed for a type of convenience snack food. The cor-porate management were ethnocentric about this prod-uct to the point that they refused to believe unfavora-ble test market results the first and second times around and insisted the study be replicated a third time. Busi-ness has no monopoly on this form of myopia, and much of the Church's attitudes toward parochial education appears analogous. The final task in the assembling of information, the appraisal of planning issues, is undertaken by the planning group. Following house or apostolate briefings, planning issues are solicited from those judged to have "management perspective"; to contact all members of the congregation has been our rule to date. Each mem-ber submits as many issues as he desires on a standard-ized form. In the first planning cycle the issues tend to be highly oriented to the present, but experience shows that in subsequent cycles the time horizon expands con-siderably. Typically, the submitted issues identify the 8 Herman Kahn and Arthur J. Wiener, Economics to the Fear 2018 (New York: Macmillan. 1967). 4- 4- St~ardship VOLUME 29, 1970 1. D. Mc~onne// REVIEW FOR RELIGIOUS 654 ~functionM point of impact on the institution or con-gregation, the nature of the impact, whatever supporting evidence exists, and suggested ranges of possible action. Issues are then grouped into families of issues that have common causes, that yield to a common solution, or that can be assigned to a single responsible person. You may ask: "Why solicit planning issues from mem-bers as a major basic input to the planning process?" The underlying assumptions are that people will do only what they see is of interest and importance to them and that each individual's perception is his reality. Members of a congregation cannot be expected to devote time and energy to matters they do not consider relevant to them as religious. The system also provides government with an excel-lent upwards channel of communication and, by per-mitting every member to participate and contribute ac-tively, enhances the probabilities of acceptance of the plan and a commitment to achieve it. This participative philosophy is touched on again later in this article. Step 3: Development of Planning Actions The major superior and the members of the governing board then read through each family of planning issues, screening out those where action has already been taken or is imminent, or where incorrect perception is in-volved. In these cases executive action is indicated. Each family of issues is then reviewed in the light of the corporate objectives, special studies' highlights, the analysis of resources, and the "real" message indicated by the issues. The members of the governing group then take each family of issues and identify the kind of action it suggests, what is at stake in terms of costs and benefits, the costs (both out of pocket and opportunity) of taking action, the degree of urgency, the first and second order implications of the kind of action sug-gested, and the management personnel who should at-tend to it. These individual efforts in translating issues to responses are then reviewed by the whole of the ex-ecutive group whose discussions strive to combine re-lated actions into broader, more fundamental actions and to identify important actions still missing. Use of a task force to assist in this process may be helpful. Suggested actions emerging from this review should then be tested by whatever means deemed appropriate. Feasible actions are then grouped by three or more levels of priority. Step 4: Preparation of the Provisional Plan In this s~ep of the planning process the proposals for action are translated into specific action assignments that, when completed in detail, provide the goals, action, and controls portion of the provisional plan. This provi-sional plan corresponds with the marshaling ability of our "genius entrepreneur." We suggest the use of a specific form that, when ap-proved by the assignment group and accepted by the action assignee, represents an authorization to proceed and a cohtract to perform the specified action in the terms stated. One important set of Form 3s, as we call them, relate to the continuance of present operations and thus ensure that all aspects of the congregation's activities form part of the plan. Before final approval the Form 3s flows through the finance and planning offices, where calculations of total costs and benefits are made for each priority level and are compared with total resources available. This pro-vides the governing board with a means to decide how many and which tasks can be undertaken within the planning period. The actions, tasks, or projects selected are then built into estimates of benefits and costs to see the effects on congregational performance and where the plan will posit the congregation with respect to its current per-formance, intermediate goals, and movement toward at-tainment of the longer range objectives. At this point the planning group updates the special studies' highlights; assembles the draft statements on corporate objectives and key assumptions; and produces summaries of the action programs in terms of timing, pro forma financial statements (operating statement, balance sheet, cash flow), and resource requirements (manpower, equipment, facilities, and capital)--broken down by organizational units, priorities, and whether they are current or developmental operations. The natural advocate of each action proposed then describes it and leads discussion within the governing board to double-check the plan in terms of the realism of goals, schedules, and cost/benefit estimates, of agreed-on performance standards (that is, the rules of the game), of interdependence among organizational units, of effects of unrealistic goals on the rest of the congregation, and of whether each action proposed is justified in terms of the congregation's objectives. This may sound like a detailed process that takes a lot of central government's time, and it does. But it ensures that: oThe government group understands all aspects of the proposed plan. oWithin the context of the emerging corporate pur-pose and strategy there is a review of program con-÷ ÷ ÷ VOLUME 29, 1970 655 ÷ ÷ ÷ ]. D. M~mme~ REVIEW FOR RELIGIOUS 656 tent, a rank ordering of programs, and anallocation of resources in accordance with priorities. oAn appraisal of various program combinations oc-curs, highlighting the relative emphasis on continu-ing present activities and developing new ones, the magnitude of effort required to reach each poten-tial, and the timing and sequence of interrelated programs. oAfter final decisions and allocations are made, the provisional plan is put in final form and presented by the major superior to the board for approval, and then approved programs are channeled to ac-tion assignees. The first year o£ the plan is the congregation's budget. The congregation is now at the point of managing by plan, which parallels the "genius entrepreneur" charac-teristic of administrative ability. It has succeeded in rep-licating the characteristics of the "genius entrepreneur" in a corporate framework. In subsequent periods the congregation recycles through the planning process, and the family of plans is updated and reissued. The first year of the plan as up-dated becomes the operating budget and the final year of the plan is extended. Here perhaps a word of warning is in order. Remember that lead time is an absolute necessity. It takes three to five years before major moves have a real impact on a corporation, and SRI believes that the same will hold true for congregations of religious. Maior in-depth evaluations are probably required only about every five years. In the interim period the special studies, updating of stakeholder analyses, and solicitation of planning issues from members are all that is likely to be required. Conclusion Our experience has been that the organized entre-preneurship model works. In the five years (this is the sixth) that SRI has been conducting executive seminars in business planning, more than 600 executives from over 300 companies representing every continent of the globe have participated. Many corporations, such as Coca-Cola, Owens-Corning Fiberglas, Lockheed, Merck, and Cyanamid, have been using one or more variations of the model with considerable success. The model de-scribed here is the adaptation that has been developed for congregations of religious despite the difficulties of measuring benefits and some kinds of costs when non-financial criteria are applicable. It is too early to say to what degree the orders SRI has assisted with planning have benefited, but there is every reason to believe that they are adapting with the times and will continue to be dynamic forces in the Church and wider society in the years ahead. Highly idealistic, yet realistic, spiritual and temporal goals and objectives have been determined. Honest objective evaluations have been undertaken, recommendations have been made, plans for their implementation have been drawn up, and these are being put into effect. Government has been democratized and strengthened. Management sys-tems have been introduced. And all of this has been done by directly involving some 250 members of each order in task forces and less directly involving all mem-bers through solicitation of information, opinions, at-titudes, and issues important to them. The final plan is theirs and they are committed to it. This motivation alone enhances the probabilities of success. In addition, the management skills of these congregations have been added to greatly. The sense of community has been en-hanced by the reaffirmation of congregational goals and objectives, the open realization of the pluralism inherent in any large group of people, and the translation from concept to action of both subsidiarity and collegiality. Another vital factor that enhances the probabilities of the orders strengthening themselves as a result of the introduction of modern management techniques and planning as part of their renewal is the quality of .their leadership. It takes strong, forward-looking leaders to see the benefits from and to commit their members to a major planning project such as this and then see that it reaches fruition. Good management is good stewardship of resources to attain goals and objectives and to provide the greatest benefits for all stakeholders with the resources available. One essential component of good management is plan-ning. ÷ ÷ ÷ S~ardshi~ VOLUME 29, 1970 657 LOUIS G. MILLER, C.Ss.R. The Social Responsibility of Religious Louis G. Miller, (~,Ss.R., is on the staff of Liguori Publication in Li-guori, Mo. 65057. REVIEW FOR RELIGIOUS 658 It is in the temper of our times that religious who take the vow of poverty are under close scrutiny. The youthful generation has a sharp eye for phoniness, and they are quick to draw attention to the gap that seems to exist between professing a vow of poverty and the actual living of a poor life. The matter concerns the individual religious and it also concerns the religious order or congregation as a whole. The following reflections have to do with one aspect of the problem which, in my opinion, religious communities have, generally speaking, neglected in the past. I mean the responsibility of devoting some part of the community funds to investment in projects designed to help relieve the most pressing social problem of our time: the widening gulf between the haves and the have nots in our society. Before developing my theme, let me state that I am well aware of the self-sacrificing work being done by religious in their parishes and in teaching and nursing programs for the poor and deprived. When a parish staffed by members of a religious order goes through the inevitable cycle and changes from middle-class to low-income parishioners, the people stationed there pitch in, ordinarily, and try to adapt to the new situation that is thrust upon them with energetic zeal. What we are concerned with in this article is social consciousness on the provincial level. In the ordinary course of development, a province will accumulate funds, and it will seek ways to invest these funds. The interest from these investments goes to the support of educational institutions and missionary projects. There are two ways of doing this. A religious community can invest its funds under the single motivating principle that the investments be safe and that they bring the highest possible return. This is the course followed by many a conscientious bursar or procurator, and in the past, few questioned it. Another way of going about .the matter of investing funds would be to look for ways and means of applying them to the alleviation of the pressing social crisis of our time. No one can be unaware that such a crisis exists. It finds expression in the widening gulf between rich and poor, the increasing bitterness in the racial confrontation, and the alienation between generations that seems to result from the other factors. In Vatican II's Decree on the Appropriate Renewal of Religious Life there is a very apt expression of community responsibility in this regard. After noting that "poverty voluntarily embraced in imitation of Christ provides a witness which is highly esteemed, especially today," the Decree goes on to say: Depending on the circumstances of their location, communi-ties as such should aim at giving a kind of corporate witness to their own poverty. Let them willingly contribute something from their own resources to the other needs otr the Church, and to the support of the poor, whom religious should love with the tenderness of Christ (Number 13). As we well know, the young appear to find it.difficult to put their faith and trust in any kind of "establish-ment" today. They only too readily suppose that an institution of its very nature is so hamstrung by long-standing traditions that it cannot move in the direction of new and imaginative ventures. Over and above the tremendous work being done by religious in, for example, inner city projects; over and above occasional cash donations to worthy causes, I believe we need something in the nature of a symbolic gesture on the level of capital fund investment. I believe this would serve as a large factor in winning the confidence of young people that we are indeed willing to back up our words with our deeds, and that as an institution we can take a forward step. The heart of the social crisis today, most authorities agree, is the housing problem. The United States Commission on Civil Rights calls this the "most ubiquitous and deeply rooted civil rights problem in America." The Koerner Report agrees and makes it clear that its dimensions are so great that if a solution is not found within a few years, the resultant pressures could produce riots far more terrible than those our country experienced two or three years ago. The plain fact of the matter is that while each year 1.5 million new family homes are built in the United States, nearly all of them are on a de facto segregated basis. Since World War II the FHA and VA have financed $120,000,000 in new housing. According to a ÷ ÷ Social l~sponsibitity VOL~bl~ 2% k970 .I. + L. G. MC.iSllse.Rr,. REVIEW FOR RELIGIOUS 6~0 survey made two years ago by the American Friends' Service Commission, less than two percent of this housing has been available, kealistically available, to non-whites. Each year we get larger white belts in our suburbs and more compressed black cores in our cities. The black core is continually compressed inward upon itself. Recently in St. Louis representatives of the president's Commission on Civil Rights, under the chairmanship of Father Theodore Hesburgh, after long hearings on the situation there, issued a depressing report that, although legally integrated housing is in force, de facto segregation in the great majority of suburbs is still very much the order of the day. He was quoted as saying: "Everybody we interviewed admitted that we have a grave problem; but nobody knows what to do about it." I propose that we direct some of our provincial invest-ments, perhaps a tithe of 10 percent, to the alleviation of this de facto discrimination in housing. In doing so, we would not of course be pioneers among church groups. There are available for study a number of interesting examples of what can be done and has been done. In Akron, Ohio, there is a nonprofit interfaith organization, organized in 1964, called INPOST, spon-sored by local Episcopal, Lutheran, Methodist, and Presbyterian churches. INPOST has directed several million dollars of investment into a complex of 108 units of low-cost housing, 72 units of high-rise housing, and 28 town houses. It is hoped that this complex will become a model for similar developments across the country. The diocese of Peoria for the next three years will advance $35,000 annually toward urban renewal and poverty programs in their area, with special emphasis on housing projects. We have noticed in the news recently that the Chicago Jesuit province recently made available $100,000 to be used as bond money to try to keep black families from being evicted from their homes. These are families with no equity in their homes even years after purchase at inflated prices, and legally able to be evicted on missing one payment. The Franciscan Sisters of Wheaton, Illinois, have announced an $8,000,000 plan to build and operate as nonprofit sponsors a residential complex for senior citizens and middle-income families in that area. The diocese of Detroit has been a leader in approving at least one $74,000 loan as seed money for testing the feasibility of having houses prefabricated by the hard-core unem-ployed for erection in the inner city. There is a national organization,, with headquarters in Washington, D. C., called SOHI, or "Sponsors of Open House Investment." Congressman Donald M. Frazer is its chairman, and numbered in its long list of sponsors is a host of distinguished Americans of all creeds and a variety of professional competences. It seeks to promote investment by individuals or by non-profit institutions of about 10 percent of their available investment capital in housing that is open to all. The organization does not itself invest. But it alerts indi-viduals and nonprofit groups to investment opportuni-ties in equal housing. It seeks to bring together investors of good will and housing professionals who are com-mitted to open occupancy. It operates on the principle that if a person cannot do anything himself to help solve the housing problem, his funds, if he has money to invest, can be an eloquent voice to help in the terrible silence of the decent in facing up to the housing problem that exists in our Country today. Under the slogan "National Neighbors" it seeks to build bridges of understanding between people, whatever their race or color. The Headquarters of SOHI is located at 1914 Connecticut Ave., N. W., Washington, D. C. 20009. Objection to these proposals can be made, of course, on the grounds that there is a smaller interest rate on such investments, and they are not as safe as blue chip stocks. Also, the objector might continue, the religious community needs all the money it can scrape together in these difficult times to support the various projects already in operation. But I submit that this does not absolve us from our social responsibility. If things are tough for us, they are much tougher for a great many people in the have-not group. They are a lot tougher even for people who have the money, but who can't buy a home in a decent neighborhood because their skin is black. If the social problem in our country is not met and dealt with, the most gilt edged investments will not be of much use or solace in the turmoil and violence that may follow. ÷ ÷ ÷ so~d VOLUME 29, 1970 661 SISTER M. RITA FLAHERTY, R.S.M. Psychological Needs of CeBbates and Others ÷ ÷ ÷ Sister Rita is chairman of the Department of Psy-chology; C~rlow College; Pittsburgh, Pennsylvania REVIEW FOR RELIGIOUS 662 Today when the value of celibacy--to which so many thousands of priests and religious are committed--is being questioned, it seems important that every facet of the problem be examined. The questioning seems to be the result of: (1) Vatican II's emphasis on the true value of marriage as a way of life that can lead to the highest sanctity and spiritual fulfillment, (9) the research of Biblical schoIars which raises questions about the time, place, circumstances, and even authenticity of those words of Christ which were formerly quoted in defense of celibacy, (3) the difficulty of practicing celi-bacy in a culture that places a high premium on sexual pleasure, and (4) the emotional difficulties that can arise as a result of deprivation of this important physical and psychological need. While all aspects of this problem deserve close study, it is with the last aspect that this paper will be concerned. In spite of all these problems and new discoveries, there are many religious and priests who cannot ignore what they believe is the prompting of the Spirit to live a celibate life. These people who choose to live in the unmarried state are entitled, it would seem, to have this freedom and also to have any help from psychologists or others who can aid them in solving some of the problems that may arise as a result of that choice. Although this study is directed toward the needs of celibates, actually much of the material is applicable to both married and unmarried alike. Basic psychological needs are to a great extent universal, differing only in emphasis and means of satisfaction from one cultural group to another. In studying the behavior of humans, psychologists in general would conclude that all behavior is motivated, that is, it arises from some need within man. Behavior, as defined by psychologists, is an attempt to provide satisfaction for a need. What is a need? What happens when a need is experienced? A need is a state o[ tension or disequilib-rium that results from some lack within the person. When this need is felt, it causes the person to become tense and restless; it activates him to perform some action in order to relieve the need--to get rid of the tension and to achieve a state of ~atisfaction or equilib-rium. A man who is watching a television 'show may not be conscious of his need for food, but he does become restless while watching and jumps up at the commercial and goes to the refrigerator to find something to eat. This behavior is directed towards a goal that will relieve the tension from hunger. Hunger is classified as a physical need, along with thirst, need for sleep, for oxygen, for elimination, for sex, and for many other activities that help to maintain a state of physical satisfaction. Each of these physical needs is tied in with a biological system within the body which in most cases depends on satisfaction of the physical need for survival. One cannot imagine a man being deprived of oxygen for more than eight minutes or deprived of water for more than a week or of food for much more than a month, without dying. Therefore when the person becomes aware of the lack of oxygen, water, or food he becomes agitated and rest-less and gradually filled with tension until he finds a suitable object to satisfy his need. And so it is with all the other physical needs, .including sex, except that the need for sex seems to be the only one which is not necessary for the individual's preservation of life--it is, however, very important in the preservation of the race. For this reason celibates need not worry about endangering their lives, but they must expect a certain amount of frustration and tension resulting from the deprivation of this basic physiological drive which in man is also part of his whole personality. However, physical needs comprise only one of three categories that may be termed human needs. One must also consider psychological and spiritual needs in studying human behavior. Although many psychologists discuss a large variety of psychological needs the five most com-monly mentioned include: affection, security, achieve-ment, independence, and status. Since these needs are more subtle and do not usually lead to loss of life, people are often unaware of the tension created by them. Yet the tension can become very strong and even lead in some individuals to a complete disorganization of personality which could be termed a kind of psy-chological "death." ÷ ÷ Sister Rita REVIEW FOR RELIGIOUS TiLe need for affection implies the need to give and receive love. This is very important throughout life, but seems most important during infancy and early childhood, in studies done by Ribble, Spitz and others young infants deprived of mothering, that is, fondling, petting, and other signs of affection have in some cases gradually wasted away in a disease called maras-mus. Older children and adults may not die from lack of affection but they may develop some severe person-ality deviations. The second psychological need mentioned is that of security which Karen Homey defines as the need to feel safe from the dangers of a hostile and threatening world. Physical security is not the important element here as was demonstrated by the children who ex-perienced the terrors of the London bombings during the Second World War. It was found after the war that those who were separated from their parents and sent to places of safety in the country showed more psychological disturbance and insecurity than those who lived through the raids in the city of London while staying with their parents. Evidently the presence of people who love you makes one feel more secure than any amount of physical safety in the presence of strangers. As adults, we experience insecurity when we fear that no one loves us or that those people who are present in a situation we perceive as threatening do not really know us or understand us. The next psychological need is achievement or the feeling that one has accomplished something worthwhile. The individual must be convinced himself of his achievement. Another person telling him that his work is good is not sufficient if he himself is dissatisfied with the outcome. Therefore when one reaches a personal goal, a feeling of real achievement can be experienced-- but often p~ople who are deprived of affection or feel insecure cannot feel a satisfying experience of achieve-ment. The anxiety that is generated by deprivation of these other psychological needs may either paralyze their efforts so they cannot achieve, or if they do achieve, the results are rendered personally unsatis-fying. Once a person can achieve, however, he usually wants to become independent. The need for independ-ence involves the ability to make decisions and take responsibility for one's own actions. During adolescence this need gets very strong and continues throughout life. One can never be considered a mature adult until he has achieved an independence of "though.t, decision, and action. Finally the need for status or a feeling of self-worth must be considered as probably the most improtant psychological need found in humans. The need for status includes the desire to be a worthwhile person-- to be a good person. Everyone has this very basic need to see himself as a person who is worthwhile. Anyone who views himself as bad, inferior, or inadequ.ate does not satisfy his need for status. More Americans are visiting clinical psychologists today because they "hate" themselves, than for any other reason. If this need for self-worth is not fulfilled the person cannot be really happy. A final category of human needs is not usually men-tioned in psychology books but should be noted here, that is, spiritual needs. These include a need to believe, love, and worship an absolute Being--someone outside of man who is infinitely good and powerful. Spiritual needs also include the need to "live for others," to go out to others, to have a meaning for one's life. Depriva-tion of needs in the spiritual area are less perceptible, that is, many people can seemingly go for years without showing tension over these needs. However, because these needs are most subtle does not mean they do not exist or that they are less important. Since psychology is a relatively new science it is understandable that very little investigation has been conducted in this intimate but obscure area of man's personality. Victor Frankl and other psychotherapists are writing more often these days about existential neurosis, which is a frustration and anxiety caused by a lack of purpose in one's life. Those individuals who see no purpose in life or reason for living may very often be suffering from a deprivation of spiritual needs. Now in considering the problems brought on by these needs one must remember that they can be operating on a conscious or an unconscious level. A man may be aware that he is hungry and go in search of food, or sometimes he may be unaware that the frus-tration, tension, and even depression he experiences could be eased by eating a good meal and perhaps getting a good night's sleep. So, while most physical needs are consciously felt, sometimes needs for food, sex, sleep, and so forth may be causing tension for which we cannot account. The psychological needs are much more likely to operate on an unconscious level, perhaps because many people would be loathe to admit their needs for affection, approval, status, and so forth. It is possible for a person to be aware that he needs to be loved or esteemed by others, but it is more likely that he would repress this, thereby causing the need to operate on the unconscious level. Finally, spiritual needs are most likely to be 4- 4- 4- Need~ o] Celibates VOLUME 29, 1970 665 Sister Rita REVIEW FOR RELIGIOUS 666 repressed and many people go through life not realizing that they have a human need for God--a need to depend on an all-powerful Being for love and help. One might ask how a discussion of these needs js involved in the problems of celibates. It is the thesis of this paper that many celibates can stand the frustration involved in a deprivation of the sex need if other needs are adequately met. For religious it is likely that the physical and spiritual needs are satisfied more often than the psychological ones. Because of faulty training in the areas of friendship, detachment, and obedience a number of celibates ex-perience extreme frustration in areas of at~ection, security, and independence. Because of a fear of engendering pride or a false concept of humility many religious practices have also deprived individuals of a feeling of self-worth. Rarely in the past was praise given for work well-done, and it is the unusual person who can satisfy his need for self-esteem unless he sees others regarding him as a good person. In the past some celibates ma~ have been able to maintain some feeling of worth and goodness based solely on the assumption that celibacy was a "higher" form of life than marriage. Now, postconcilar writers are emphasizing that all states of life can lead to sanctity and that all Christians are called to lead a life of perfection. By thus equalizing the various states, the only prop that some celibates had for a feeling of self-worth (admittedly it was a poor onel) has been pulled away from them. Also in the past the People of God tended to look to those leading a celibate life as somehow being better than non-celibate Christians. Now there is a tendency in Catholic books, articles, and newspapers to question the value of celibacy. This questioning accompanied some-times with a kind of ridicule and cynicism may even-tually cause some celibates to become skeptical about the celibate commitment they have made. Those religious and priests who are abandoning the state of celibacy and seeking dispensations to marry are not necessarily suffering primarily from the deprivation of the sex need. It may be that a person who feels lonely, unloved, and unappreciated may seek in the marriage state the companionship, love, and appreciation that could legitimately have been given him in a loving Christian community. On the other hand, it must be admitted that some celibates may feel it necessary to invest their love in one person of the opposite sex, and thus realize that marriage is the only solution for them. In a recent study cited in the International Herald Tribune (March 10, 1970) the results of a Harvard study conducted by James Gill, S.J., showed that in the case of the 2500 priests leaving the United States priest-hood each year, celibacy does not seem to be the major causal factor. Father Gill indicates that he finds that the priests who are leaving and marrying are very often depressed. The priest dropout was most often a man who found himself taken for granted in a crowded system that sometimes denies the human need for approval. This discovery has caused some of the Church's most dedicated and talented priests to become sad, lonely, disillusioned, and resentful. As one examines these findings of Gill, one is reminded of a similar syndrome that psychiatrists have found in many young business executives--men who find themselves caught up in a structure filled with activity but which leaves the individual disillusioned with a system that deperson-alizes him. It is likely, then, that the American culture is a big factor in the working structui~e of the Church in the United States and that the same conditions that operate in the society to dehumanize the individual are also operating in the Church structure. In a personality analysis, Gill found that many of the priest dropouts were task-oriented men, who were raised by their parents in such a way that the achieve-ment of goals, particularly difficult ones, appealed strongly to them. They tended to go about their work in a compulsive, perfectionistic way, not seeking or enjoying pleasure from it, but aiming unconsciously at the recognition and approval they would gain from those they served. Father Gill goes on to show that when this recognition and approval are not experienced, the priest is in deep emotional trouble. It takes between five and fifteen years for a priest like this to experience the disillusion-ment that will eventually lead to some kind of a crisis. The priest then begins to feel that he is being taken for granted, that nobody seems to care how hard he has worked. Usually priests like this have so consistently performed in a better than average manner that bishops and religious superiors simply expect that they will do a good job. Since applause and approval come less frequently with the passing years the priest gradually feels more and more dissatisfied with himself, with his role in the church, and with his requirement of celibacy, At this point in his life, he becomes an easy prey to emotional involvement with the first sensitive woman who comes into his life. It is evident from Gill's study and those of others that celibacy or deprivation of the sex need is not necessarily the principal problem. Many priests and VOLUME 29, '1970 religious who leave to marry are probably seeking satis-faction for basic psychological needs that could legiti-mately and rightly have been satisfied in a celibate community, or a group of Christians Who practice charity by looking out for the needs of their fellow-man. Celibates must be capable of interacting on a deep personal level with at least a few people. Through. these friendships they will be able to love and appreciate themselves, which in turn enables them to love others. ~In the past, authority figures were looked to for approval and recognition which would lead to some psychological satisfaction and a feeling of self-worth in the celibate. In the light of the findings cited above, it would seem advisable to educate all members of the celibate community (and eventually all the People of God) to a clear understanding of these emotional needs. Only in this way will it be possible for the celibate to receive from some of his peers th~ affection, approval, and sense of self-worth which is so necessary if he is to sustain the frustrations of living in a celibate en-vironment. New ideas about love, friendship, and obedience must be given to all sectors of the community, young and old alike, if the celibate is to survive psychologically. Also the value of the celibate life must be rediscovered, not as a "higher" kind of life, but as a life that can lead to a rich, happy existence as one spends it living for others and thereby living for God. ÷ ÷ ÷ Sister Rita REVIEW FOR" REI;IGIOUS 668 THOMAS A. KROSNICKI, S.V.DI The Early.Practice of Communion in the Hand Travel in the United States and Europe has reen-forced my impression that the practice of Communion reception in the hand has already become quite com-mon. Understandably, the reaction that it causes is quite varied. On the one hand, it is labeled another liberal innovation; on the other, it is seen as the. result of an honest endeavor to make the reception of the Eucharist an authentic sign. In any case, and this is the purpose of the present article, we should realize that this practice, now officially permitted in. Belgium, France, Germany, and Switzerland, is not an. unprec-edented development in the liturgy of the Church.1 Synoptic Considerations The Synoptic accounts record the institution narra-tive as taking place in the setting of a meal which was almost certainly the Passover meal.~ The bread that Jesus used at the Lord's Supper would have been the unleavened bread (matzoth) of the Jewish Passover rite. It is interesting to note, however, that by the time the evangelists set about to record the institution event, they simply used the Greek word "artos," or leavened bread. This is understandable since it is generally accepted by Scripture scholars that the words of institution in the Gospels present the tradition concerning the Lord's Sup-per as preserved in the very celebration of the Eucharist in the early Christian communities. It seems, therefore, that when the Eucharist was celebrated outside the Thomas A. Kros-nicld is a member of Collegio del Verbo Divino; Ca-sella ~.Postale" 5080; Rome, Italy. VOLUME 2% 1970 See "Taking Communion," Worship, v. 43 (1969), p. ~440. Mt 26:26; Mk 14:22-3; Lk 22:19. 669 ÷ T. A. Kromicki, $.V.D. REVIEW FOR RELIGIOUS Passover week, leavened bread was commonly used by the early Church) We should also note in this context the word used to describe the distribution of the eucharistized bread. Jesus simply gave it to those who were present. "Take and eat," Jesus said to his apostles. The verb used is the Greek Xa~/3~vo~ which is a generic verb indicating the simple act of taking (with the hand) as is seen from the use of the same verb in Luke 22:19 where Jesus "took the leavened bread." (K~d Xo~v &prov). Frbm these considerations, though no direct proof is established, two points can be asserted. In the Apostolic Church the Eucharist was leavened bread and was dis-tributed in the ordinary manner of giving. A few selected texts ~om the writings of the Church fathers will clearly demonstrate that hand reception of the Eucharist was practiced in the first centuries. Tertullian to Cyril of Jerusalem We would not expect to find in the writings of the fathers an exact account of the mode of Communion reception that was common at their time. There was no reason for them to explain such practices. The most that one can find in searching through their works are oc-casional references to the practice. These indications point to hand reception. The oldest witness we have that the faithful received the Eucharist outside of the solemn liturgy and, in fact, in their homes, is Tertullian (d. 220). At the same time he is an implicit witness for the early practice of hand communion: A whole day the zeal of faith will direct its pleading to this quarter: bewailing that a Christian should come .from idols into the Church; should come from an adversary workshop into the house of God; should raise to God the Father hands which are the mothers of idols; should pray to God with the hands which, out of doors, are prayed to in opposition to God; should apply to the Lord's body those hands which confer bodies on demons. Nor is this sufficient. Grant that it be a small matter, if from other hands they received what they contaminate; but even those very hands deliver to others what they have con-taminated. Idol-artificers are chosen even into the ecclesiastical order. Oh wickednessl Once did the Jews lay hands on Christ; these mangle His body daily. Oh hands to be cut offl Now let the saying, 'If thy hand make thee to do evil, amputate it,' (Mt. 18.8) see to it whether it were uttered by way of similitude (merely). What hands more to be amputated than those in which scandal is done to the Lord's body? * ~ Encyclopedic Dictionary of the Bible (New York: 1963), pp. 697- 702; Joseph M. Powers, Eucharistic Theology (London: 1968), pp. 60-1. ~ Tertullian, On Idolatry (PL, v. 1, col. 744C-745A; trans.: Ante- Nicene Fathers, v. 11 [Edinburgh: 1869], p. 149). In Tertullian's To His Wife which discusses the dangers incurred by a Christian wife even with a "tolerant" pagan husband, we read: Do you think to escape notice when you make the Sign of the Cross on your bed or on your body? Or when you blow away, with a puff of your breath, some unclean thing? Or when you get up, as you do even at night, to say your prayers? In all this will it not seem that you observe some magical ritual? Will not your husband know what it is you take in secret before eating any other food? If he recognizes it as bread, will he not believe it to be what it is rumored to be? Even if he has not heard these rumors, will he be so ingenuous as to accept the explana-tion which you give, without protest, without wondering whether it is really bread and not some magic charm?" The Apostolic Tradition of Hippolytus of Rome (d. 235) goes into even more detail when giving prudential advice about home (and understandably hand) reception of the Eucharist: Every believer, before tasting other food, is to take care to receive the Eucharist. For if he receives it with faith, even if afterwards he is given something poisonous, it will not be able to do him harm. Everyone is to take care that no unbeliever, no mouse or other animal eats of the Eucharist, and that no particle of the Eucharist falls on the ground or is lost. For it is the Body of the Lord that the faithful eat and it is not to be treated care-lessly. o Cyprian's (d. 258) exhortation to the martyrs en-courages them to arm their right hands with the sword of the Spirit because it is the hand which "receives the Body of the Lord": And let us arm with the sword of the Spirit the right hand that it may bravely reject the deadly sacrifices that the hand which, mindful of the Eucharist, receives the Body of the Lord, may embrace Him afterwards to receive from the Lord the reward of the heavenly crown.~ When the same author speaks of the lapsed Christians, he says: On his back and wounded, he threatens those who stand and are sound, and because he does not immediately receive the Lord's Body in his sullied hands or drink of the Lord's blood with a polluted mouth, he rages sacrilegiously against the priests? ~ Tertullian, To His Wife (PL, v. 1, col. 1408AB; trans.: Ancient Christian Writers, v. 13 [Westminster: 1951], p. 30). ' 6 Hippolytus, Apostolic Tradition, cc. 36-7 (Bernard Botte, ed., La Tradition apostolique de saint Hippolyte [Miinster: 1963], pp. 82-5; trans.: Lucien Deiss, Early Sources o] the Liturgy [Staten Island: 1967], p. 68). ~ Cyprian, Letter 56 (PL, v. 4, col. 367AB; trans.: The Fathers o] the Church [hereafter = FC], v. 51 [Washington: 1964], p. 170 where the letter appears as Letter 58). 8 Cyprian, The Lapsed (PL, v. 4, col. 498B; trans.: FC, v. 36 [1958], pp. 76-7). ÷ ÷ ÷ 2". A. KrosM¢~, $.V~D. REVIEW FOR RELI@IOUS Moreover, Cyprian gives us two accounts of persons who were not worthy to receive the Eucharist in their hands. He writes: And when a certain woman tried with unclean hands to open her box in which was the holy Body of the Lord, there-upon she was deterred by rising fire from daring to touch it. And another man who, himself defiled, after celebration of the sacrifice dared to take a part with the rest, was unable to eat or handle the holy Body of the Lord, and found when he opened his hands that he was carrying a cinder.D Hand Communion reception was certainly practiced in the time of persecution as we know from Cyprian, but Basil (d. 379) is our best witness to this fact: Now, to receive the Communion daily, thus to partake of the holy Body of Christ, is an excellent and advantageous practice; for Christ Himself says clearly: 'He who eats my flesh and drinks my blood has life everlasting.' Who doubts that to share continually in the life is nothing else than to have a manifold life? We ourselves, of course, receive Communion four times a week, on Sundays, Wednesdays, Fridays,. and Saturdays; also on other days, if there is a commemoration of some saint. As to the question concerning a person being compelled to receive Communion by his own hand in times of persecution, when there is no priest or minister present, it is superfluous to show that the act is in no way offensive, since long-continued custom has confirmed this practice because of circumstances themselves. In fact, all the monks in the solitudes, where there is no priest, preserve Communion in their house and receive it .from their own hands. In Alexandria and in Egypt, each person, even of those belonging to the laity, has Communion in his own home, and, when he wishes, he receives with his own hands. For, when the priest has once and for all com-pleted the sacrifice and has given Communion, he who has once received it as a whole, when he partakes of it daily, ought reasonably to believe that he is partaking and receiving from him who has given it. Even in the Church the priest gives the particle, and the recipient holds it completely in his power and so brings it into his mouth with his own hand. Accordingly, it is virtually the same whether he receives one particle from the priest or many particles at one time?° There is reference here to more than hand commun-ion. Since no priest or deacon was present, in this case the persons communicated themselves. This was not, however, limited to times of persecution, as Basil points out. Cyril of Jerusalem (d. 386) gives us the clearest ac-count of the manner of hand communion common at his time. In his Mystagogic Catecheses addressed to his D Cyprian, The Lapsed (PL, v. 4, col. 500B-501A; trans.: FC, v. 36 [1958], pp. 79-80). Cyprian notes the practice of taking the Eucharist home and the reception of communion outside of the liturgical celebration. The Eucharist was in this ease reserved in some sort of a box. ~ Basil, Letter 93 (PG, v. 32, col. 484B-485B; trans.: FC, v. 13 [1951], pp. 208--9). catechumens we read: When you approach, do not go stretching out your open hands or having your fingers spread out, but make the left hand into a throne for the right which shall receive the King, and then cup your open hand and take the Body of Christ, reciting the Amen. Then sanctify with all care your eyes by touching the Sacred Body, and receive It. But be careful that no particles fall, for what you lose would be to you as if you had lost some of your members. Tell me, if anybody had given you gold dust, would you not hold fast to it with all care, and watch lest some of it fall /and be lost to you? Must you not then' be even more careful with that which is more precious than gold or diamonds, so that no particles are lost? u Augustine and the Early Middle Ages As we see from the above excerpts, the method of Communion reception up to the time o[ Augustine at least, indicates the practice of hand reception. With Augustine (d. 430) two innovations become apparent for the first time. The men are told to wash their hands; the women are instructed to receive the Eucharist on a white cloth, commonly called the "dominicale]" laid over their hands.1~ In Sermon 229 he writes: All the men, when intending to approach the alt~r, wash their hands, and all the women bring with them clean linen cloths upon which to receive, the body of Christ, thus they should have a clean body and pure heart so that they may re-ceive the sacrament of Christ with a good conscience.~ The same practice is mentioned in the Sermons of Caesarius of Arles.14 The first witness that this author was able to find, giving an explicit example of mouth reception of the Eucharist, was Gregory the Great (d. 604). The case in question is the reception of the Eucharist by an invalid from the hand of Pope Agapitus (535-536): While he [Agapitus] was passing through Greece, an invalid who could neither speak nor stand up was brought to him to be cured. While the weeping relatives set him down before the man of God he asked them with great concern whether they truly believed it possible for the man to be cured. They an-swered that their confident hope in his cure was based on the ~a Cyril of Jerusalem, Mystagogic Catecheses (PG, v. 33, col. l124B- 1125A; trans.: Joseph A. Jungmann, The Mass o[ the Roman Rite [London: 1959], pp. 508-9). ~ In 578 the Council of Auxerre stated the same in Canons 36 and 42 (Mansi, v. 9, p. 915). Canon ~6: "A woman is not to receive com-munion on the bare hand." Canon 42: "That every woman when communicating should have her 'dominicale.' If she does not have it, she should not communicate until the following Sunday." ~Augustine, Sermon 229 (PL, v. 39, col. 2168A). The sermon is probably by St. Maximus of Turin (Sth century). x~ Caesarius of Aries, Sermon 227 (Corpus Christianorum, v. 14, pp. 899-900; trans.: Andr~ Hamman, The Mass: Ancient Liturgies and Patristic Texts [Staten Island: 1967], pp. 242-3). ÷ ÷ ÷ Communion VOLUME 29~ 1970 673 4. 4. T. A. Krosnicki, $.V.D. REVIEW FOR ~ELIGIOUS power of God and the authority of Peter. Agapitus turned im-mediately to prayer, and so began the celebration of Mass, offering the holy Sacrifice to almighty God. As he left the altar after the Mass, he took the lame man by the hand and, in the presence of a large crowd of onlookers, raised him from the ground till he stood erect. When he placed the Lord's Body in his mouth, the tongue which had so long been speechless was loosed.= It would be difficult to conclude from this one example that this was the common practice of the time, for it is known that on occasion the Eucharist was applied to parts of the body as a form of sanctification of the senses or as a cure.an Agapitus might have preferred in this incident to place the Eucharist on the tongue of the invalid since, as Gregory relates, the man Was mute. Gregory also notes: "When he placed the Lord's Body in his mouth, the tongue which had for so long been speechless was loosed." In the eighth century writings of Bede (d. 735) we come across another example of hand reception of communion. Describing the death of a brother, he writes in his Ecclesiastical History: When they had lain down there, and had been conversing happily and pleasantly for some time with those that were in the house before, and it was now past midnight, he asked them, whether they had the Eucharist within? They answered, 'What need of the Eucharist? For you are not yet appointed to die, since you talk so merrily with us, as if you were in good health.' 'Nevertheless,' said he, 'bring me the Eucharist.' Having re-ceived It into his hand, he asked whether they were all in charity with him, and had no complaint against him, nor any quarrel or grudge. They answered, that they were all in perfect charity with him, and free from all anger; and in their turn they asked him to be of the same mind towards them?' Periods'of Transition The transition from the reception of the Eucharist in the hand to that of the mouth as we know it today, seems to have begun at the end of the, eighth century and is allied to the change from leavened to unleavened bread. Alcuin of York (d. 804), the learned friend and counselor of Charles the Great, seems to have been the first to indicate the use of unleavened bread,is But even then, it is unclear whether he intended to state that the bread should be unleavened or merely indicates its usage. He does, however, clearly show that unleavened ~ Gregory the Great, Dialogue 3 (PL, v. 77, col. 224B; trans.: FC, v. 39, pp. 116-117. la Plus PARSCn, The Liturgy o[ the Mass (London: 1957), p. 23. 1T Bede, Ecclesiastical History of England IV, 24 (PL, v. 95, col. 214C-215A; trans.: A. M. Sellar, Bede's Ecclesiastical History o[ England [London: 1912], pp. 280-1). ~ R. Woolley, The Bread o/the Eucharist (London: 1913), p. 18. bread was used. Along with this change to unleavened bread came the introduction of the small round wafers which no longer required breaking or chewing.19 It seems that this fact influenced the change to mouth reception of the Eucharist as well. The use of the un-leavened bread with its capability of being more easily preserved became a matter of greater convenience. The Councils of Toledo and Chelsea show that there must have been some common irreverefices on the part of the clergy when using ordinary bread for the Eucharist. The best way to obviate such disrespect was to require a special bread, other than the everyday domestic type, for the celebration of the Eucharist3° Another reason for the change to unleavened bread was to forestall any confusion between the Eucharist and the common bread of the household. The change to mouth reception became a matter not only of practicality but also as the result of the misun-derstanding of the sacrality of the individual Christian. Due to the thinking of the times, the Christian was no longer considered worthy to touch the Body of the Lord with his hands.~1 With exaggerated sentiments of humility and unworthiness, the faithful received the Eucharist on their tongues. The eucharistic practice had also been influenced by the overemphasis on the divinity of Christ to the almost exclusion of his humanity. The mortal, sinful man dare not touch with his hands the all-holy, powerful God. All of this led to the point where by the ninth century hand Communion was no longer the practice. The Council of Rouen (878) explicitly condemns hand Communion reception on the part of the lalty.~ The tenth Ordo romanus, dating from the ninth century, describes mouth reception of communion not only for the laity but even for the subdeacon. Priests and deacons, after kissing the bishop, should receive the body of Christ from him in their hands, and communicate themselves at the left side of the altar. Subdeacons, however, after kissing the hand of the bishop, receive the body of Christ from him in the mouth.~ The eighth and the ninth centuries were then the 19James Megivern, Concomitance and Communion (Fribourg: 1963), p. 29. ~0 WOOLt.EY, The Bread, p. 21. ~a See K. Bihlmeyer and H. Tiichle, Kirchengeschichte, v. 2 (Pader-born: 1958), p. 120: "In this period [the Middle Ages] in order to avoid irreverences as much as possible, in place of bread to be broken, small wafers ('hostia,' 'oblata') were introduced. For the same reason the holy food was no longer placed in the hand of the faithful but directly into the mouth." m Council of Rouen (Mansi, v. 10, pp. 1199-1200). ~Andrieu, Les Ordines romani du Haut M~yen Age, v. 2 (Lou-vain: 1948) p. 361. ÷ ÷ ÷ Communion VOLUME 2% 1970 675 periods of transition from the hand to the mouth recep-tion of the Eucharist. For a time both methods must have been in use. Once again, we find ourselves in a similar period of transition. The mouth form of recep-tion is still the more common practice but no one can deny that the practice of hand reception is becoming even more common especially among smaller groups and at Masses celebrated for special occasions. From this brief and admittedly sketchy glance at his-tory, it can be readily seen that hand Communion is not really an innovation for .it seems to have been the ordinary manner of reception of the Eucharist for al-most eight hundred years. + ÷ ÷ T. A. Krosnlcki, S.V.D. REVIEW FOR RELIGIOUS EDWARD J. FARRELL Penance: Return of the Heart The theological literature on penance has been en-riched by writers of the stature of Karl Rahner, Bernard H~iring, and Charles Curran; and we have, as a result, an enlarged understanding of its significance for our own day. I do not propose to speak so much of theology as of experiences and to invite you to reflect with me and to think into the mystery of penance. I speak to you as an expert to my fellow experts, as an authority among fellow authorities, because each one of us is an authority on penance. We have long lived it and we cannot have lived so long and celebrated the mystery so frequently without in some way becoming experts, authorities, or at least persons with much experience. Living itself is an experience of penance. One thing is certain; penance is alive, and anything alive changes. One of our deepest hopes is that we cim change, be-cause penance is concerned with change--not the kind of change which we sometimes call spontaneous, which we can so easily speak of in words, but a change in a much deeper level of being and action. The sacrament of penance, or penance itself which we are experiencing today, has an aura of Spring about it. There are certain seasons, certain times, certain patterns to the Christian life even as there were in Christ's life; and we follow those patterns. Christ was buried. He arose. And the truths of Christ will not be unlike Himself. There are forgotten truths in our faith, in our life experiences which have been laid aside and buried. We can become so familiar with particular realities that we forget the language. Even our relationship with Christ can be diminished. But there is always a resur-rection, always a rising. They are like bulbs which lie bur.led and forgotten in winter's chill grip, but still are there, waiting, until, mysteriously, Spring comes and we discover them. There is an expectancy about Spring. ÷ ÷ ÷ i~.dwa~d J. Fartell is a stuff membe~ o~ 8a~ed ~ea~ 8emi-n~ y; 2701 Chicago Boulevard; Detroit; Mi~igan 48206. VOLUME 29, 1970 ÷ 4. l~. ]. Farrel~ REVIEW FOR RELIGIOUS 678 There is an expectancy about penance. It is a new dis-covery for each of us, something which we have not wholly experienced before and it is important that we understand the why of thii. Penance is ancient, yet ever new. There is a "today" even though we have had a "yesterday." There is in us always a newness and an aliveness. When we were young, when we were very small, we saw things in a particular way. Then we grew, grew up, de.veloped in many areas. There is, however, a certain stabilization that takes place; and if our growth did not in some way level out, we would be sixty, eighty, perhaps one hundred feet tall. Imagine the problems of the environment thenl In our early years we thought that when our physical growth had leveled off and stabilized that our growth was finished. Yet it had only begun. When we grew to a certain size perhaps we returned to the school where we once attended kindergarten and the first primary grades. The old neighborhood looked almost quaint. It looked so small because we had grown so large. This physical growth is a true growth; yet it is after we have achieved it that the real growth takes place, the growth of mind and heart and soul, by which we are led into and beyond the senses, into the arts, literature, history, philosophy, and faith. Even in our day of specialization, as one follows ever more deeply his specialization it becomes in some strange, little un-derstood way, narrower and narrower until at a mys-terious moment it opens into a wholly new horizon. At such a moment one is made aware that this universe is too vast for the mind to grasp. It is, then, in this experience that man slowly and painfully becomes little. It is then that he begins to acquire real knowledge, real humility, that he moves toward maturity. I think that we are on the edge of this kind of growth. No longer do we need the pride and arrogance of adolescence. This humility, or perhaps humiliation, has touched all of us. We become aware of an unsureness, the unsureness of maturity; we begin at last to know that we do not know and perhaps will never know all that we so much desire to know. A pro-found transformation, a growth, an evolution now takes place in us. Now we begin to discover truths which we really had never known, yet were there awaiting our discovery, our awakening to their being. We never knew them at all, we never saw them; they were there but we did not see them. We have heard about these ideas, con-cepts, truths, perhaps even talked about them. Now, however, in this new experience we have no word, no thought, no concept, perhaps not even a theology. Now we become much more people of experienced awareness and all must be initialed with our initial and be ours in our unique w~y; otherwise, we belong to no one, nor do the truths belong to us. We begin to know ourselves in a new context of spiritual knowledge. I think this experience is true especially of the mysteries of Christ, the mystery of the Church-~which is essentially mystery--the mystery of penance, the mystery of celi-bacy; and the mystery of human action, the mystery of your act and of my act. When we do something, it is irreversible. We never can step back and undo it. .There is an act which we call a promise and that act nails down the future. It is an absurdity because who can speak for his future; and yet a promise is possible and is perhaps the most significant act a person makes; for we know, even as we make the act, that it is unpredictable; even beyond that, any act has an ano-nymity in its effect. We do not know what effect it will have, how long it will endure, what changes it will create. Humanly speaking, the past, the future, even the present are so much not in our grasp. Yet in all of our acts the mystery of Christ speaks to each one of these realities. He speaks to tile events of the past, reversing what we have done in the act of forgiveness and of penance, in the act of promise in the future which is involved in the penance, the metanoia, the change that we are seeking. The Gospel very simply summarizes Christ's begin-ning: "The time is fulfilled, the kingdom is at hand. Repent, believe in the gospel." How ancient those words are and how new; yet who has heard them? Who has heard them and put them to life? This says something about the mystery of Christ to us and the mystery of His Church which can never be separated from Him. To think of the Church without Christ is to miss the mystery of both. So we move in this deep awareness into the inwardness of Christian mystery, into a knowing, into, finally, a .meaning of penance. And penance, what is it? It is a hunger, a hunger for change; it is a hunger for newness, a hunger for life, for growth; it is a hunger for wholeness and holiness; it is a hunger for experience. Most of all, I think, it is a hunger for being with and to and for. It is a relation-ship that is being sought. It is a togetherness. It is profoundly significant that the command of Christ was: "Repent." Why did He not begin with Eucharist? Is the Eucharist not enough? Was it enough for Christ? He began with: "Repent"; He concluded with Eucha-rist. It is interesting to recall the briefly recorded con-versations of Christ with His Disciples. One day our ÷ ÷ ÷ VOLUME 29, 1970 6'79 ÷ ÷ ÷ ~. ]. Farrell REVIEW FOR RELIGIOUS 680 Lord asked them: "Who do you say I am?" They are always interesting, both the questions of Christ and the commands of Christ, because they are so personal, be-cause they are asked directly of us throughout the whole of our life, and because these are the call He gives to us. He asked: "Who do you say I am?" To answer for the whole group, one volunteered--Peter, and he called back who he was. At the end of our Lord's mission, after the resurrection, He spoke to Peter again but this time He spoke his name: "Simon Peter, do you love me?"--not once, not twice, but three times. By name, He called him out by namel "Simon Peter, do you love me?" and as a consequence of Peter's answer, He gave another command. He said: "Feed, feed my sheep"- strengthen your brethren. Long ago you all made profession and how many times have you made confession since? What is the re-lationship between profession--confession? You cannot find it in the dictionary, but I think there is a very necessary correlation between profession and confes-sion. Peter's profession of faith and Peter's confession of love--this is what penance is all about. Really, sin is a very secondary thing.'Sin is unimportant to Christ. Penance is about a change, a change in our capacity to love. You made your final profession in words and we are all moving toward our final confession. Each one of us has his own history of penance. Just imagine trying to go over your confessions the last year or five years or ten years; imagine forty years of confessions, and how many confessions have yet to be made? Confession: we know the confessions of Jeremiah in the Old Testament, about the mirabilia Dei, the wonder-ful things of God; the confessions of St. Augustine have disappointed many a reader who was looking for true confessions and there is so little there---eating a few pears, an illegitimate child. Really all he is talking about is the first extraordinary discovery and the ongoing discovery of the love of God for him and the power it effected in him. This is why we can speak of his con-fessions. Penance is first of all a confession, a song of praise to God. How unfortunate we are. We so often have said and perhaps still do say: "I cannot find any-thing to confess." Well, even if we did, it would be merely a partial confession because the first thing about penance is to find something, to find the love that one has received, to sing about it, to confess it. Penance is first of all an act of prayer and of worship, of thanks-giving, a recognition, a discovering of the wonderful love of God for us. But that is only part of it because it is only in the strength of this love that there can be sin. If one has not yet tasted or seen or felt something of the love of God, then he cannot sin because sin is cor-relative to love, and there cannot be any sin except in the context of love because sin does not exist except in the non-response to love. Penance is a discovery of what love is and what it is to love. A sister once commented: "In our community there are so many, almost everyone, who are ready to forgive. There is so much forgiveness but there is no one who can confess her need for forgiveness." It is so easy to forgive. Did anyone ever confront you with the words: "I forgive you"? Have you ever been forgiven by another person, a second or third or fourth or twentieth time. The words, "I forgive," do not make any difference. You can come to me and tell me you are sorry and I can say I am sorry, too--about the book you lost or about the car that got dented, but that does not change. You can tell me you are sorry about the way you got angry and what you called me, and I can say, "I forgive you," but what happens when we say that word? Can we forgive? When we say, "I forgive," we are not talking about the action of God, we are not talking about the grace of Christ or the word of the Church; we are saying: "I am trying not to respond to you as you deserve." That is what we ordinarily mean, and implicitly, there is a warning, "Do not let it happen again," because when it does happen again, we remind them: "How many times?" Forgiveness? There are not many of us who are capable of forgiveness. There is no one of us who is capable of forgiveness in the sense that God forgives and Christ forgives, because when Christ forgives, He is not saying He is not going to respond to us as we de-serve but He reaches into us, to the very roots of that which makes us the irascible persons we are. He does something if we let Him, if we are ready to be healed, to be touched, and to be cured. No person can forgive sin. We can empathize with people, we can say we are sorry that they are the miserable creatures they are, but we cannot change them unless we have the capacity to love them with the love of Christ. Otherwise they are untouched by our forgiveness and this is why there is a need and a hunger to be freed from our incapacity to love and not simply to be excused and accepted and remain unchanged. In the great mystery of Christ's death and resurrection it is the sacrament of penance that enables us in some way to get in touch with Him because without getting in touch with Him we cannot do His work. There is a strange misunderstanding in those who feel that the Eucharist is enough, that they can ignore our Lord's call to repent and forget our Lord's suffering and death. It is as if in some way I can forgive myself, can just ÷ ÷ ÷ VOLUME 29, 1970 681 4. 4. E. ]. Farreli REVIEW FOR RELIGIOUS 682 tell Him I am sorry or we can tell one another: "I forgive you, forget about it." In our non-response to love, our inability to love we experience the fact that we cannot heal, that we do not cnre. As someone said, it is not so much that the community or Church' has hurt them, but it has not healed them and that is why they can no longer suffer in this way. It is a partial truth, perhaps, but it is a truth. So often w~ cannot put this need for healing into words but we do expect, we do expect something. Some of our older brethren in Christ are not, I think, too far off in their intuition about the relationship between penance and Eucharist, pen-ance and community; and I think I would say that there is a correlation between the diminishment irl the cele-bration and experience of penance and the diminish-merit in community. The sacrament, the life of penance which is but the life of Christ lived out continually, is the most personal of all the sacraments, the most intense and, therefore, the most difficult. Perhaps it is the last sacrament we are ready for because it demands so much of us; it demands such maturity, it demands such a capacity to suffer, the most terrible kind of suffering, to really learn who we are, and we will do anything to escape that kind of suffering, that kind of anguish. Who of us is really ready to face the living God? There is so much we do in our life to prevent this happening. We talk a good faith, we even have many theologies, b~t who of us really wants to know himself as the Lord knows him? We do not have many temptations. It is the saints who are the primary witnesses to faith, not the theologians who are the primary witnesses--the saints, unlettered, undoctoral but primary witnesses to love. We do not get tempted too often to express our sorrow in the dramatic gesture perhaps of a Mary Magdalen. We do not to6 often weep over our sins, prostrate our-selves before the Eucharist or the Christian community and confess what we are. We have forgotten and per-haps at times we do not even have the capacity any longer because it has been so underexercised. Yet the life of Christ and the reality of man speak out, and we find an extraordinary emergence today from beyond those who are called to give public witness to the mystery of Christ. We find the phenomena of penance and confession and public confession in those "outside." We see it in Alcoholics Anonymous, we see it in Syna-non groups, in sensitivity groups, encounter groups, where the first thing persofis do is to repent, to bare their souls on the guts level and expose who they are. It is an extraordinary experience to experience our poverty and our honesty and in so many ways our nothingness and it gives a kind kind of game can ever give us. It who are or who have been in a there are no games left any more real. We see this, and perhaps l-IS. of freedom which no is something like those mental hospital where and all they can be is it say~ something to The Lord does not accuse us, the Lord does not call to mind our sins: we are the only ones that remember them. The Lord simply asks us again and again: "Do you love me?" Today one is often questioned on the frequency of confession. Should religious go every week to confession?. I think it is very important to see the sacrament of penance in terms of the totality of the Christian life; it is not something that can have its significance only in isolation and only in terms of sin. There was a valid aspect, I think, to the intuition and practice of the Church in encouraging and calling her priests and re-ligious to confession regularly and I am sure it was not so much in terms of their need for absolution from sin but more in terms of confession of the praise of God, and for a deeper understanding of how priests and religious in a special way are the most highly visible embodiment of the Body of Christ. There was an extraordinary article in Time maga-zine in February on environment and I would certainly commend it to your spiritual reading. In this article some experts say that we have so interfered with the ecological system of the world that it is irreversible and human life cannot continue on this planet beyond 200 years. This was just a small portion of the article but it drove home" the reality that the smallest atom has a history, has an effect that goes so far beyond itself that it is almost incalculable what any act of ours can do. I think it speaks so strongly, about the mystery of human community and how we affect one another not only for a moment but have an ongoing effect; and that nothing is really lost. It speaks so strongly to the awareness we must carry within ourselves of the responsibility Christ took upon Himself for the whole world and for the sin and inability and absence of love in so many. It speaks to the fact that to follow Christ's likeness we, too, must be totally concerned with the conversion and transformation of people and where there is not love, to put love. When religious or priests go to confession, they go first of all to recognize that they are sinners and no one of us gets beyond that basic fact--that we are sinners even though saved. The remarkable thing in the testimony and history of the saints is that the more one grows in his experience of the love of Christ, the more ÷ ÷ ÷ Penance VOLUME 29, 1970 ÷ ÷ E. ]. Farrell REVIEW FOR RELIGIOUS 684 he realizes how much this love is absent in himself and he is drawn to the sacrament of penance out of his life experience; not from some external "you ought to" or "you should," but because it becomes more and more a need. There is a hunger for it which cannot be satisfied by anything less except being plunged into this mystery of Christ. St. Catherine of Siena spoke so deeply of this mystery in words that sound strange and rather strong to us-- "Being washed in the blood of Christ." But at the same time, these are words that are deeply Scriptural--Isaian --the Suffering Servant--the mystery of the blood of Christ. We need to be. deeply penetrated with them. We need to be aware that when we go to confession, which is a profession of faith, a confession of love, and a deep experience of a need to be touched by Christ and to be transformed by Him, sgmething takes place even though there is no way of validating it in terms of a pragmatic principle. It does not make a difference. ~¥hy bother? We cannot measure it on the yday to day level just as life cannot be measured on that particular level. There are movements within ourselves that per-haps take a long time before they can make their mani-festation in our nervous system, on the tip of our fingers. When we go to confession we need to be aware that a whole community is involved, not just a par-ticular house but everyone who is in our lives. We can pick up the paper and read about the crime and the violence, especially to the young and the old, and the helpless, the war, and unemployment, and we can read it and so what? It does not seem to enter into the very life that we are living. We are called to be that Suffering Servant and to make up in ourselves what is lacking in others, to in some way experience what Paul experienced. When someone was tempted, he, himself, felt the fire o{ it; when someone was sick, he, himself, experienced it--that deep interpenetration of all these people involved in Christ. So, when one goes to the sacrament of penance, it is for one's own sins-- the incapacity, the inability to love, missing the mark so often, but it is also in terms of the sins of others. Christ's whole life was this life of penance. Religious living is and has to be a following in this life of penance, this ongoing change, this ongoing conversion. One of the problems of frequent confession is the confessor. I think we are all caught .in this together. Our theology is usually behind our experience, and there are many priests who have had great difficulty in finding confessors themselves. I do not think there is more than one in thirty priests who has a confessor, has a spiritual director; and there has been a great impoverishment because we have not recognized nor developed this charism. I do think there is a special apostolate that the Christian and especially the relig

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

Issue 23.5 of the Review for Religious, 1964. ; Constitution on the Liturgy by Vatican Council II 561 About the Constitution on the Liturgy by Paul VI 592 Persons and the Religious Life by Paul J. Bernadicou, S.J. 596 Work: A Becoming Process by Sister M. Judith, O.S.B. 604 Utilizing the Psychologist's Report by Alan F. Greenwald 612 Decision-Making by Richard M. McKeon 616 Positive Examination of Conscience by Daniel L. Araoz, S.J. 621 Examination of Conscience for the Religious Woman by Sisters Vincent Ferrer and M. Elizabeth, S.P. 625 Ancient Abbess and Modern Superior by Sister Marie Estelle, &D.S., 633 The Need to Be Needed by;Sister Teresa Margaret, O.D.C. 644 Survey of Roman Documents 652 Views, News, Previews 657 Questions and Answers 660 Book Reviews 666 VOLUM~ 23 September 1964 VATICAN COUNCIL II Constitution on the Liturgy PAUL, BISHOP THE SERVANT OF THE SERVANTS OF GOD TOGETHER WITH THE FATHERS OF THE COUNCIL FOR A PERPETUAL RECORD OF THE MATTER 1. This Council,* dedicated as it is to the things that pertain to holiness, has the following aims as its objectives: the steady growth of the Christian life of the faithful; the better adaptation to the needs of our times of those things that are subject to change; the fostering of whatever can contribute to the uniting of all believers in Christ; and the strengthening of whatever conduces to the leading of all men into the Church's fold. It is because of these aims that the Council is convinced that it is also its duty to make special provisions for the renewal and the promotion of the sacred liturgy. 2. For the liturgy, through which, especially in the di-vine Eucharistic sacrifice, "the work of our redemption is continued," 1 is of the highest importance in bringing it about that the faithful by their lives express and manifest to others the mystery of Christ and the genuine nature of the true Church. It is characteristic of the Church to be at one and the same time human and divine, visible yet endowed with invisible realities, devoted to action yet dedicated to contemplation, present in the world and yet * The original Latin text of the Constitution appeared in Acta Apostolicae Sedis, v. 56 (1964), pp. 97-138. In this translation, chapter titles, subtitles, and paragraph numbers are taken from the original. x Secret of the Ninth Sunday after Pentecost. ÷ ÷ ÷ Vatican Council 11 VOLUME 23, 1964 561 ÷ ÷ ¥ot~:mt o~nci~ I! REVIEW FOR RELIGIOUS 562 a pilgrim in the world. These aspects of the Church axe so constituted that the human in her is directed and sub-ordinated to the divine, the visible to the invisible, action to contemplation, the present world to that future city for which we are striving.2 Those who are within the Church are day by day built up by the liturgy into a temple cou-secrated to the Lord, into a dwelling place for God in the Spirit) into the complete development of the fullness of Christ.4 At the same time the liturgy notably strengthens their power to preach Christ, and in this way it shows the Church to those who are outside her as the standard lifted up among the nations5 under which the scattered sons of God may be gathered together into unity0 to the extent that there may be one fold and one shepherd.7 3. Wherefore, this Council judges that it should call attention to the following principles concerning the pro.- motion and the renewal of the liturgy and that it should set forth practical norms in the matter. Among these principles and norms there are some which can and should be applied both to the Roman rite and to all the other rites. The practical norms, however, which are given below are to be understood as applying only to the Roman rite except in the case of those which in the very nature of things affect other rites as well. 4. Finally, this Council, in faithful obedience to tradi-tion, affirms that the Church considers all lawfully recog-nized rites to be of equal right and dignity; that she is determined to preserve them in the future and to foster them in every way; and that she desires that, where neces-sary, they be carefully revised in the spirit of sound tradi-tion and given a new vigor to meet the circumstances and the needs of today. CHAPTER I GENERAL PRINCIPLES ON THE RENEWAL AND PROMOTION OF THE SACRED LITURGY I. The Nature o[ the Sacred Liturgy and Its Importance [or the Li[e o[ the Church 5. God who "wishes all men to be saved and to come to the knowledge of the truth" (1 Tim 2:4) and who "at many times and in different ways formerly spoke to the fathers through the prophets" (Heb 1:1), when the fullness of time came, sent His Son, the Word become flesh, anointed :See Heb 13:14. sSee Eph 2:21-2. ~See Eph 4:13. nSee Is ll:12. nSee Jn 11:52. *See Jn 10:16. by the Holy Spirit, to proclaim the gospel to the poor, to heal the contrite of heart,s to be a "bodily and spiritual physician,''9 and to be the mediator between God and man.xo For His humanity in the unity of the persgn of the Word was the instrument of our salvation. Hence in Christ "there came forth the perfect achievement of our reconciliation and there was given to us the fullness of divine worship." 11 This work of human redemption and of perfect glori-fication of God to which the mighty works of God among the people of the Old Testament were a prelude was achieved by Christ the Lord principally through the pas-chal mystery of His holy Passion, His Resurrection from the dead, and His glorious Ascension whereby "dying He destroyed our death, and rising, he restored our life." 12 For from the side of Christ sleeping on the cross in death there came forth the wondrous sacrament of the whole Church.13 6. Accordingly, just as Christ was sent by the Father, so He Himself sent the Apostles, filled with the Holy Spirit, not only to preach the gospel to every creature1~ and to proclaim that the Son of God by His resurrection and death had freed us from the power of Satan1~ and from death and that He had brought us into the kingdom of the Father, but also to continue the work of salvation which they proclaimed. This they were to do by means of the sacrifice and the sacraments around which all liturgical life revolves. Thus, by baptism men are grafted on the paschal mystery of Christ;13 they receive the spirit of adop-tion as sons "in which we cry out: Abba, Father" (Rom 8:15), and they thus become those true worshipers whom the Father seeks.1T So also, whenever they eat the Lord's Supper, they proclaim the death of the Lord until He comes,is This was the reason why on that very day of Pentecost when the Church appeared in the world "those who welcomed the preaching" of Peter "were baptized." And they "continued in the teaching of the Apostles, in SSee Is 61:1; Lk 4:18. s St. Ignatius of Antioch, Ad Ephesios, 7,2; Patres apostolici, F. X. Funk, ed. (Tiibingen: H. Laupp, 1901), v. 1, p. 218. ~°See 1 Tim 2:5. a Sacramentarium Veronerme, C. Mohlberg, ed. (Rome: Herder, 1956), n. 1265, p. 162. ~ Roman Missal, Easter Preface. l~See St. Augustine, Enarrationes in psalmos, 138,2; "Corpus Christianorum," v. 40 (Turnholt: Brepols, 1956), p. 1991; and the Oration after the Second Reading of Holy Saturday in the Roman Missal before the reform of Holy Week. 1'See Mk 16:15. ~See Acts 26:18. l"See Rom 6:4; Eph 2:6; Col $:1; 2 Tim 2:11. ~ See Jn 4:23. ~See 1 Cor 11:26. 4. 4. 4. Liturgy 4. 4, 4. REV[EW FOR RELIG]OUS the sharing of the breaking of bread, and in prayer . They praised God continually, and all the people spected them" (Acts 2:41-7). From that time on, the Church has never failed to meet together in a body to celebrate the paschal mystery by reading those things "in all of Scripture that were about him" (Lk 24:27), by cele-brating the Eucharist in which "the victorious triumph of His death is once more made present," 10 and at the same time by giving thanks "to God for the indescribable gift" (2 Cot 9:15) possessed in Christ Jesus "to the praise of his glory" (Eph 1:12) through the power of the Holy Spirit. 7. For the accomplishment of so great a work, Christ is always present in His Church, especially in her liturgi-cal actions. He is present in the Sacrifice of the Mass not only in the person of His minister ("It is the same [Christ] who now makes the offering through the ministry of His priests and who formerly offered Himself on the cross" 2o) but especially in the Eucharistic species. By His power He is so present in the sacraments that when anyone baptizes, it is Christ Himself who baptizes.21 He is present in His word, for it is He who speaks when the Sacred Scriptures are read in the Church. Finally, He is present when the Church prays and sings; for it was He who made the promise: "When two or three have gathered together. in my name, I am right there among them" (Mr 18:20). It is true to say that Christ always associates the Church with Himself in this immense work whereby God is per-fectly glorified and men are made holy. She is His beloved Bride who calls out to her Lord and through Him offers her worship to the eternal Father. Rightly, then, is the liturgy regarded as an exercise of the priestly office of Jesus Christ in which human sanctifi-cation is signified by sensible signs and effected in a way corresponding to those signs and in which public worship in its entirety is performed by the Mystical Body of Jesus Christ, that is, by the Head and His members. Accordingly, every liturgical celebration, since it is a work of Christ the priest and of His Body which is the Church, is a surpassingly holy action the efficacy of which is equaled by no other action of the Church on the same ground and to the same degree. 19Council o~ Trent, Thi'rteenth Session, October 11, 1551, Decree on the Eucharist, c. 5; Goncilium Tridentinttm: Diariorum, actorttm, epistolarum, tractatuttm nova collectio, ed. by the Gfirres Society, t. 7 (Freiburg: Herder, 1961), p. 202. ~°Council of Trent, Twenty-second Session, September 17, 1562, Doctrine on the Sacrifice of the Mass, c. 2; Concilium Tridentinttm: Diariorttm, actorum, epistolarum, tractatuttrn nova collectio, ed. by the Gfirres Society, t. 8 (Freiburg: Herder, 1919), p. 960. a See St. Augustine, In loannis evangelium tractatus, VI, c. 1, n. 7; P.L., v. 35, col. 1428. 8. In the liturgy of this earth we share in a foretaste of that heavenly liturgy which is celebrated in the holy city of Jerusalem towards which we pilgrims are journeying and where Christ sits at the right hand of God as the minister of the holy things and of the true tabernacle;22 together with all the troops of the heavenly army we sing a hymn of glory to the Lord; when we honor the memory of the saints, we hope for a share in fellowship with them; we wait for the Savior, our Lord Jesus Christ, until He our life will appear and we in turn will appear with Him in glory.:~3 9. The sacred liturgy does not exhaust the entire range of the Church's activity. Before men can come to the lit-urgy, they must be called to faith and conversion: "How can they call on someone in whom they have never be-lieved? And how can they believe in someone of whom they have never heard? And how can they hear unless there is someone to preach? But how can there be preachers unless they are sent?" (Rom 10:14-5). For this reason the Church proclaims the news of salva-tion to unbelievers so that all men may know the one true God and Jesus Christ whom He sent and that they may be converted from their ways by doing penance,z* And to believers also the Church must always preach faith and penance; she must prepare them for the sacraments; she must teach them to obey whatever Christ has com-manded; 2~ and she must draw them to all the works of charity, of piety, and of the apostolate, for it is by these works that it becomes clear that the faithful, though not of this world, are nevertheless the light of the world and are to give glory to the Father before men. 10. Nevertheless, the liturgy is the summit towards which the action of the Church is directed, and at the same time it is the source from which all her power flows. For all apostolic endeavors are ordered to the objective that all men, being made sons of God by baptism and faith, should come together in unity, should praise God in the midst of the Church, should take part in the Sacrifice, and should eat the Lord's Supper. The liturgy, in its turn, urges the faithful who have been filled "with the paschal mysteries" to be "one in holi-ness"; z6 it prays that "they hold fast in their lives what they have grasped by their faith"f7 and the renewal in the Eucharist of the covenant of the Lord with men draws the faithful into the compelling love of Christ and sets ~See Ap 21:2; Col 3:1; Heb 8:2. See Phil 3:20; Col $:4. ~See Jn 17:3; Lk 24:27; Acts 2:38. See Mt 28:20. Postcommunion of the Easter Vigil and of Easter Sunday. Collect of the Mass for the third ferial within the octave of Easter. 4- 4" 4" Liturgy VOLUME 23, 1964 565 them on fire. From the liturgy, therefore, and especially from the Eucharist, graces come to us as from a fountain; thereby there is achieved in the most effective way possi-ble that sanctification of men in Christ and that glorifica-tion of God which is the goal towards which all the other activities of the Church are directed. 11. But in order that this effectiveness be achieved in its fullness, it is necessary that the faithful come to the sacred liturgy with the right attitudes of soul, that they attune their minds to its voice, and that they cooperate with its supernatural grace lest they receive it to no purpose.~ Hence, in the celebration of the liturgy pastors of soul:~ must carefully see to it that not only are the laws for a valid and lawful celebration observed but also that the faithful take part in it in an intelligent, active, and en. riching way. 12. The spiritual life, however, is not limited to par-ticipation in the liturgy. Though the Christian is truly called to pray in common with others, yet he must also go into his own room to pray to the Father by himself;2~ in-deed, as the Apostle teaches, he must never cease praying.80 Furthermore, we are taught by the same Apostle to carry about in our bodies the death of Jesus so that the life of Jesus may be manifested in our mortal flesh,al It is for this reason that in the Sacrifice of the Mass we implore the Lord "to receive the offering of the spiritual victim" and to make out of us "an eternal gift" a2 for Himself. 13. Devotional practices of the Christian people, pro-vided they conform to the laws and norms of the Church, are highly recommended, especially when they are ap-proved by the Apostolic See. Devotional practices of individual churches also have a special value if they are done with the permission of the bishops and in accord~tnce with legitimately approved customs and books. But since the liturgy by its nature is far superior to them, all such practices should be such that they harmo-nize with the liturgical seasons and that they are in ac-cord with the liturgy, are derived from it in some way, and lead the people to it. II. Education in the Liturgy and Active Participation in the Liturgy ÷ 14. It is the earnest desire of the Church that all the ÷ faithful should be led to that full, intelligent, and active ÷ part in liturgical celebrations which is demanded by the Vatican Coundl H REVIEW FOR RELIGIOUS 566 See 2 Cor 6:1. ~*See Mt 6:6. ~°See 1 Th 5:17. ~See 2 Cor 4:10-1. The Secret of the second [erial within the octave of Pentecost. very nature of the liturgy and which, by reason of baptism, is the right and obligation of the Christian people, that "chosen race, kingly priesthood, holy nation, and pur-chased people" (1 Pt 2:9; see also 2:4-5). In the matter of the restoral and renewal of the sacred liturgy, this full and active participation of the entire people is the most important thing to be taken care of; for it is the primary and indispensable source from which the faithful draw a genuinely Christian spirit. Hence, in all their pastoral work pastors of souls must earnestly strive to accomplish this participation. But no real hope of realizing this can exist unless pas-tors of souls themselves are deeply imbued with the spirit and power of the liturgy and have become masters of it. For this reason, it is absolutely essential that measures should first of all be taken to ensure the liturgical educa-tion of the clergy. Therefore, this Council has passed the following enactments. 15. Professors who are appointed to teach the course in sacred liturgy in seminaries, in religious houses of study, and in theological faculties must be properly trained in their work at institutions that specialize in this area. 16. In seminaries and religious houses of study the course in the sacred liturgy is to be ranked among the compulsory and major courses, while in theological facul-ties it is to be ranked among the principal courses; and it is to be taught under its theological, historical, spiritual, pastoral, and juridical aspects. Furthermore, the profes-sors of other courses, especially those of dogmatic theology, of Sacred Scripture, and of spiritual and pastoral theology, should take care to expound the mystery of Christ and the history of salvation from the viewpoint of their own sub-jects in such a way that the relationship of these courses with the liturgy can be clearly seen as well as the unity that exists in the training of priests. 17. Clerics in seminaries and religious houses should be given a liturgical formation in their spiritual life. This should be done through an adequate introduction that enables them to understand the sacred rites and to par-ticipate in them wholeheartedly and through the actual celebration of the sacred mysteries together with other de-votional practices that are imbued with the spirit of the liturgy. They must likewise learn the observance of the liturgical laws in such a way that life in seminaries and in institutes of religious is profoundly shaped by the liturgi-cal spirit. 18. Priests, both diocesan and religious, who are al-ready working in the Lord's vineyard, are to be helped in every suitable way to achieve a better understanding of what they do when they perform their sacred functions, ÷ ÷ ÷ Liturg~ VOLUME 23, 1964 567 Vatican Council II REVIEW FOR RELIGIOUS to live a liturgical life, and to communicate such a life to the faithful entrusted to them. 19. Pastors of souls must zealously and patiently pro~ mote the liturgical training of the faithful and their ac-tive participation, both internal and external, in accord-ance with their age, condition, type of life, and degree of religious background. In doing this, pastors will be ful-filling one of the chief duties of a faithful dispenser of the mysteries of God. In this matter, moreover, they must lead their flocks not only by their words but also by their ex-ample. 20. Radio and television transmissions of the sacred functions, especially in the case of Mass, are to be done with discretion and dignity under the direction and super-vision of a qualified person appointed by the bishops for that purpose. IlL The Renewal of the Sacred Liturgy 21. In order that in the sacred liturgy the Christian people may more surely derive an abundance of grace, the Church wishes to give careful attention to the general renewal of that liturgy. The liturgy is composed of un-changeable because divinely instituted elements and of other elements that are subject to change. These latter can vary in the course of time and they even should do so if there has crept in among them things that do not fully correspond to the inner nature of the liturgy or that have become less suited to it. In this renewal, both texts and rites should be so ar-ranged that they give a clearer expression to the holy things signified. As far as possible, these holy things should be able to be easily understood by the Christian people and to be taken part in by an active celebration proper to a community. Wherefore, this Council has set up the following general norms. ,4. General Norms 22. § 1. The regulation of the sacred liturgy depends solely on the authority of the Church; that is, on the Apostolic See and, within the limits of the law, on the bishop. § 2. In virtue of a power granted by law, the regulation of liturgical matters within certain defined limits also be-longs ~o the various kinds of competent and legitimately established territorial groupings of bishops. § 3. Therefore, no other person whatsoever, even if he be a priest, may on his own authority add, remove, or change anything in the liturgy. 23. In order that sound tradition be retained while let-ting the way be open to legitimate progress, revision of individual parts of the liturgy should always be preceded by a careful theological, historical, and pastoral investiga-tion. Moreover, consideration should be given both to the general laws of the structure and spirit of the liturgy as well as to the experience derived from recent liturgical reforms and from the indults granted at various times. Finally, innovations should not be introduced unless the genuine and certain good of the Church demands them; moreover, care should be taken that the new forms should in some way grow organically out of the forms now in existence. Insofar as it is possible, care must also be taken that notable differences in rites should not be used in ad-jacent regions. 24. Sacred Scripture is of the greatest importance in the celebration of the liturgy. From it Readings are read which are then explained in the homily; its Psalms are sung; from its influence and inspiration come the liturgi-cal prayers, collects, and hymns; and from it the actions and the signs of the liturgy receive their meaning. Hence, in order to achieve the renewal, progress, and adaptation of the sacred liturgy, there must be fostered that warm and living love of Sacred Scripture which is witnessed to by the venerable traditions of both the Eastern and Western rites. 25. As soon as possible, the liturgical books are to be revised with the help of experts and after consultation with bishops from various parts of the world. B. Norms Derived [rom the Hierarchical and Communitarian Nature o[ the Liturgy 26. Liturgical services are not private functions but celebrations of the Church which is the "sacrament of unity," the holy people united and ordered under the bishops.33 Hence, these services pertain to the whole. Body of the Church, both manifesting and influencing it; they affect individual members of the Church in different ways ac-cording to differences in rank, office, and actual participa-tion. 27. Whenever the rites, in accordance with their spe-cific nature, are compatible with community celebration involving the presence and active participation of the faithful, it should be stressed that such a celebration in-sofar as it is possible is preferable to an individual and quasi-private celebration. This is particularly true for the celebration of Mass (although every Mass is public and social in nature) and for the administration of the sacraments. ~St. Cyprian, De catholicae Ecclesiae unitate, 7, G. Hartel, ed., C.Sa~.L., t. 3.1 (Vienna: 1868), pp. 215-6. See also Epistle 66, n. 8, 3 in the same edition, t. 3.2 (Vienna: 1871), pp. 732-3. ÷ ÷ ÷ Liturgy VOLUME 23, 1964 ,569 ÷ + ÷ Fatican Coundl 11 REVIEW FOR REL~GIOUS 28. In liturgical celebrations each person, whether minister or layman, who has a part to carry out should perform all and only those things which pertain to his function according to the nature of the rite and the liturgi-caJ norms. 29. Servers, readers, commentators, and choir members perform a genuinely liturgical function. Hence, they are to perform their functions with the kind of sincere piety and correctness which befits so important a ministry and which the people of God rightfully expect. Hence, they must be imbued, each in his own way, with the spirit of the liturgy; and they must be trained to carry out their parts in a correct and orderly way. 30. In order to increase active participation, acclama., tions, responses, psalmody, antiphons, and hymns should be encouraged on the part of the people along with bodily actions, movements, and positions. And at its due time, a reverent silence should be observed. 31. In the revision of the liturgical books, care should be taken that the rubrics provide for the parts of the people. 32. In the liturgy, apart from the differences arising from liturgical function and from holy orders and from the honor due to civil authorities according to the norm of liturgical law, no special distinction is to be given in the ceremonies or in the external display to any private person or class of persons. C. Norms Derived [rom the Didactic and Pastoral Nature o[ the Liturgy 33. Although the sacred liturgy is principally the wor-ship of the divine majesty, it also includes a great deal of instruction for the faithful;34 for in the liturgy God speaks to His people and Christ still proclaims His gospel. And the people in turn respond to God in song and prayer. Moreover, the prayers addressed to God by the priest who presides over the assembly in the person of Christ are said in the name of the entire holy people and of all who are present. Finally, the visible signs used by the sacred liturgy to signify invisible divine realities have been chosen by Christ or the Church. Hence, not only when the things are read "which were written for our instruction" (Rom 15:4) but also when the Church prays or sings or acts, the faith of the participants is nourished, and their minds are lifted up to God so that they may give Him their reasonable service and receive His grace in a more abundant way. ~ See the Council of Trent, Twenty-third Session, September 17, 1562, Doctrine on the Sacrifice of the Mass, c. 8; Concilium Tridenti-hum: Diariorum, actorum, epistolarura, tractatuum nova collectio, ed. by the G6rres Society, t. 8 (Freiburg: Herder, 1919), p. 960. Wherefore the following norms are to be observed in the renewal of the liturgy. 34. The rites are to be distinguished by a noble sim-plicity; they should be brief and avoid useless repetitions; they should be within the comprehension of the faithful and, generally speaking, should not need much explana-tion. 35. In order that the intimate relationship between rite and words should be apparent in the liturgy: 1) In sacred services a richer, more varied, and more suitable Reading from Scripture should be brought back. 2) Since it is a part of the liturgical action, a more suit-able place should be given to the sermon as far as the nature of the rite allows; and this should be noted in the rubrics. The ministry of preaching should be responsibly performed with the utmost fidelity. Preaching should be principally derived from the source of Sacred Scripture and the liturgy, since it is a proclamation of the wondrous acts of God in the history of salvation, that mystery of Christ which is always present and operative among us especially in liturgical celebrations. 8) Instruction that is more directly liturgical is to be emphasized as much as possible. And in the rites them-selves, if it is necessary, provision should be made for brief remarks by the priest or the competent minister but only at suitable moments and in prescribed or similar words. 4) On the vigils of the more solemn feasts, on some of the weekdays of Advent and Lent, and on Sundays and feast days, Scripture services are to be encouraged espe-cially in places where there is no priest; in this latter case, a deacon or someone else delegated by the bishop is to direct the service. 36. § 1. The use of the Latin language is to be retained in the Latin rites, exception being made for particular cases provided for by law. § 2. Since, however, in Mass, the administration of the sacraments, and in other parts of the liturgy the use of the vernacular can frequently be of great advantage to the people, a wider use is to be given to it especially in the Readings and the instructional remarks and in some prayers and chants in accord with the norms for the matter to be laid down individually in the following chapters. § 3. These norms being observed, the decision on the use and the extent of the use of the vernacular is a matter for the competent territorial ecclesiastical authority men-tioned in article 22, § 2 after consultation, if the case war-rants it, with the bishops of adjacent regions of the same language; what is done in this matter is to be approved or confirmed by the Apostolic See. § 4. The translation of the Latin texts into the vernacu- + + + Liturgy VOLUME 23~ 1964 ¯ 571 lar for liturgical use must be approved by the competent territorial ecclesiastical authority mentioned above. Vatican Council I1 REVIEW FOR RELIGIOUS D. Some Norms [or Adapting the Liturgy to the Character and Traditions of Peoples 37. Even in the liturgy the Church does not desire to impose a rigid uniformity in matters which do not involve the faith or the welfare of the entire community; rather she respects and fosters the cultural qualities character-istic of various nations and peoples. She studies with sym-pathy and, if she can, preserves intact the things in a people's way of life that are not indissolubly linked to superstition and error; at times she even admits such things into the liturgy provided they fit in with the quali-ties of a genuine and true liturgical spirit. 38. Provided that the substantial unity of the Roman, rite is preserved, provision should be made in the revision of the-liturgical books for legitimate variations and adap-tations to different groups, regions, and peoples, especially in mission territories; this should be kept in mind as the occasion warrants when the structure of the rites and the rubrics thereof are drawn up. 39. Within the limits set down in the normative edi-tions of the liturgical books, it will pertain to the com-petent territorial ecclesiastical authority mentioned in article 22, § 2 to specify adaptations especially with regard to the administration of the sacraments and to sacra-mentals, processions, liturgical language, and sacred music and art, in accord, however, with the basic norms laid down in this Constitution. 40. In some places and circumstances there may be an urgent need for a profounder adaptation of the liturgy which may involve greater difficulties. Wherefore: 1) The competent territorial ecclesiastical authority mentioned in article 22, § 2 should carefully and prudently consider what pertinent elements of the characteristic traditions of individual peoples can be appropriately ad-mitted into divine worship. Adaptations which are judged to be useful or necessary are to be proposed to the Apos-tolic See and introduced with its consent. 2) In order that this adaptation may be done with all the circumspection necessary, the Apostolic See will grant to this same territorial ecclesiastical authority the power, as the case requires, to permit and direct for a determined period of time necessary preliminary experiments among certain groups suitable for that purpose. 3) Since in the matter of adaptation, especially in mis-sion territories, liturgical laws generally involve special difficulties, experts in the matters in question should be used in drawing up such laws. IV. Promotion o] Liturgical Life on the Diocesan and Parish Level 41. The bishop is to be considered as the principal priest of his flock from whom the life in Christ of his faithful is somehow derived and on whom it somehow de-pends. Hence, all should have the greatest esteem for the litur-gical life of the diocese centered around the bishop espe-cially in his cathedral church; they should be convinced that the principal manifestation of the Church is had in the plenary and active participation of the entire holy people of God in these same liturgical celebrations, espe-cially in the same Eucharist in a single prayer at one altar where the bishop presides surrounded by his college of priests and by his ministers.~ 42. Since the bishop cannot always and everywhere preside in person over the entire flock in his church, he is obliged to establish groupings of the faithful; among these groups parishes organized locally under a pastor acting in the place of the bishop hold the preeminent place, for in some way they represent the visible Church as it is con-stituted throughout the world. Hence, the liturgical life of the parish and its relation-ship to the bishop is to be fostered in the thought and practice of laity and clergy; and effort should be made to develop a parish sense of community, especially in the common celebration of Sunday Mass. V. Promotion of Pastoral Liturgical Action 43. Eagerness for the promotion and renewal of the sacred liturgy is rightly regarded as a sign o1~ the provi-dential plans of God for our age, as a movement of the Holy Spirit in His Church; it is a distinguishing mark that characterizes the life of the Church as well as the general religious mood in which our times think and act. Accordingly, to give greater encouragement to this pastoral liturgical action, the Council decrees the follow-ing. 44. It is desirable that the competent territorial ec-clesiastical authority mentioned in article 22, § 2 set up a liturgical commission to be assisted by experts in liturgy, music, sacred art, and pastoral practice. As far as it is possible, this commission should be aided by some kind of institute of pastoral liturgy composed of members eminent in these matters, and not excluding laymen if circum-stances warrant. Under the leadership of the territorial ecclesiastical authority mentioned above, it will be the ~ See St. Ignatius of Antioch, Ad Magnesianos, 7; Ad Philadelphe-nos, 4; ,4d Smyrnaeos, 8; Patres apostolici, F. X. Funk, ed. (Tiibingen: H. Laupp, 1901), v. 1, pp. 236, 266, 281. ÷ ÷ ÷ Liturgy VOLUME 23, 1964 Vatican Council H REVIEW FOR RELIGIOUS duty of this commission to regulate pastoral liturgical action in its territory and to promote the research and the necessary experimentations whenever there is question of adaptations to be proposed to the Apostolic See. 45. In the same way there should be had in each dio-cese a commission of sacred liturgy to promote liturgical action under the direction of the bishop. At times it may be expedient for several dioceses to set: up a single commission to foster liturgical matters by com-mon consultation. 46. In addition to the commission on sacred liturgy, each diocese should also set up, as far as possible, a com-mission on sacred music and one on sacred art. It is necessary that these three commissions work to-gether in close collaboration; indeed it will frequently be best to join the three into a single commission. CHAPTER II THE SACRED MYSTERY OF THE EUCHARIST 47. At the Last Supper on the night He was betrayed, our Savior instituted the Eucharistic Sacrifice of His Body and Blood by which He perpetuated the sacrifice of the cross throughout the ages until He should come again; thereby He entrusted to the Church, His dearly beloved Bride, a memorial of His death and resurrection: a sacra-ment of holiness, a sign of unity, a bond of charity,3e a paschal banquet in which Christ is consumed, the mind is filled with grace, and a pledge of future glory is given to us.aT 48. Accordingly, the Church is greatly concerned that the faithful should not be present at this mystery of faith as though they were strangers or mute onlookers; rather, she desires that through a good understanding of the rites and prayers, they take an intelligent, devout, and active part in the sacred action. She wants them to be instructed by the word of God and nourished at the table of the Lord's Body. Her wish is that they give thanks to God and that they learn to offer themselves by offering the spotless Victim not only through the hands of the priest but also together with him. She wishes that through Christ the Mediatoras they should day by day be perfected in union with God and among themselves so that finally God may be all in all. 49. Having in mind the Masses celebrated in the pres-ence of the people especially on Sundays and holydays of ~ See St. Augustine, In loannis evangelium tractatus, XXVI, c. 6, n. 13; P.L., v. 35, col. 1613. ~ Roman Breviary, Magnificat Antiphon of Second Vespers of Corpus Christi. ~ See St. Cyril of Alexandria, Commentarium in Ioannis evan-gelium, bk. 11, cc. 11-2; P.G., v. 74, col. 557--64. obligation, the Council has enacted the following decrees in order that the Sacrifice of the Mass may attain its full pastoral efficacy even in the form of its ceremonies. 50. The Mass rite is to be revised in such a way that there will be a clearer manifestation of the characteristic nature of its individual parts as well as of their mutual relationship so that a devout and active participation of the faithful will be made easier. Therefore, the ceremonies are to be made simpler, though their substance is to be carefully preserved; parts which have been duplicated in the course of time or were added to no great advantage are to be omitted; and, to the extent that it seems useful or necessary, there should be a restoration in accord with the ancient norms of the holy fathers of elements which fell into disuse through accidents of history. 51. In order that the table of the word of God be spread more plentifully for the faithful, the treasures of the Bible are to be opened up more fully so that during a pre-scribed number of years the more important parts of the Sacred Scriptures are read to the people. 52. Since it is a part of the liturgy, there should be great esteem for the homily by which in the course of the liturgi-cal year the mysteries of faith and the norms of Christian life are expounded from the sacred text. In fact, at con-gregational Masses on Sundays and holydays of obligation, the homily is not to be omitted except for a serious reason. 53. The "common prayer" or the "prayer of the faith-ful" is to be restored after the Gospel and homily, espe-cially on Sundays and holydays of obligation. In this way petitions in which the faithful participate will be made for the Church, for civil authorities, for those oppressed by various needs, and for all men and the salvation of the entire world,ao 54. In Masses celebrated with the people a fitting place should be found for the vernacular, especially in the Readings and the "common prayer" and also, as local conditions allow, for those parts which pertain to the people in accordance with the norm of article 36 of this Constitution. Nevertheless, measures should be taken to see to it that the faithful are able to say or sing together in Latin those parts of the Ordinary of the Mass which pertain to them. Wherever a greater use of the vernacular seems to be de-sirable, the prescription of article 40 of this Constitution is to be observed. 55. High esteem should be given to that more complete participation in the Mass by which the faithful, after the priest's Communion, receive the Lord's Body from the same sacrifice. "See 1 Tim 2:1-2. ÷ + ÷ Liturgy VOLUME 23, 1964 Though the dogmatic principles enunciated by the Council of Trent remain intact,40 Communion under both species can be given to clerics, religious, and lay people in cases to be specified by the Apostolic See and when the bishops judge it wise. Examples of such cases are: To the ordained at the Mass of their ordination; to the professed at the Mass of their religious profession; to the newly baptized at the Mass which follows their baptism. 56. The two parts of which the Mass in a sense is com-posed, namely, the liturgy of the word and the Eucharistic liturgy, are so closely interrelated that they form but a single act of worship. Hence, this Synod strongly urges pastors of souls, when giving instructions, to be zealous in teaching the faithful to take their part in the entire Mass especially on Sundays and holydays of obligation. 57. § 1. Concelebration, by which the unity of the priest-hood is appropriately manifested, has remained in use even up to the present time in both the East and the West. Hence, the Council has decided to extend the permission to concelebrate to the following cases: 1 ° a) On the Thursday of the Lord's Supper both at the Mass of Chrism and at the evening Mass; b) at Masses during councils, bishops' conferences, and synods; c) at the Mass for the blessing of an abbot. 2° Also, with the permission of the ordinary to whom it belongs to judge of the opportuneness of concelebra-tion: a) at conventual Mass and at the principal Mass in churches when the welfare of the faithful does not require the individual celebration of all the priests present; b) at Masses during any kind of meetings of priests, whether diocesan or regular. § 2, 1 ° It belongs to the bishop to regulate in his diocese the discipline of concelebration. 2° But each priest will always retain his right to cele-brate his Mass individually, but not at the same time and in the same church [of concelebration] nor on the Thurs-day of the Lord's Supper. 58. A new rite for concelebration is to be composed and inserted in the Pontifical and the Roman Missal. CHAPTER Ill THE OTHER SACRAMENTS AND THE ++ SACRAMENTALS ÷ 59. The purpose of the sacraments is to make men holy, to build up the Body of Christ, and finally to give worship Vatican Council REVIEW FOR RELIGIOUS 576 '*Twenty-first Session, July 16, 1562, Doctrine on Communion under Both Species and on the Communion of Children, cc. 1-3; Conciliura Tridentinum: Diariorum, actorum, epistolarum, tracta-tuum nova collectio, ed. by the G6rres Society, t. 8 (Freiburg: Herder, 1919), pp. 698-9. to God; and because they are signs they also give instruc-tion. They not only presuppose faith, but by words and objects they also nourish, strengthen, and express it; hence, they are called sacraments of faith. They confer grace; but in addition the act of celebrating them very effectively disposes the faithful to receive that grace in a fruitful way, to worship God properly, and to practice charity. Hence, it is of the greatest importance that the faithful easily understand the sacramental signs and that they should frequent with the greatest eagerness those sacra-ments which were instituted to nourish the Christian life. 60. The Church, moreover, has instituted sacramentals. These are sacred signs having some resemblance to the sacraments by which effects, especially those of a spiritual nature, are signified and obtained through the Church's impetration. Through the sacramentals men are disposed to receive the chief effect of the sacraments, and the vari-ous occasions of life are sanctified. 61. Accordingly, in the case of the faithful who are well disposed, the liturgy of the sacraments and of the sacra-mentals brings it about that almost every event in life is made holy by the grace flowing from the paschal mystery of the passion, death, and resurrection of Christ from whom all the sacraments and the sacramentals derive their power; and there is scarcely no proper use of material things which cannot be directed to the purpose of making men holy and of praising God. 62. In the course of time, however, some things have crept into the rites of the sacraments and of the sacra-mentals by which their nature and purpose are obscured for our times. Hence, it is necessary that some things in them be accommodated to the needs of our age. Accord-ingly, the Council makes the following decrees with regard to their revision. 63. Since it can frequently be very advantageous to use the vernacular in the administration of the sacraments and of the sacramentals, a greater place should be allowed for this in accord with the following norms: a) In the administration o1: the sacraments and of the sacramentals, the vernacular can be used in accord with the norm of article 36. b) As soon as possible, the competent territorial ec-clesiastical authority mentioned in article 22, § 2 should prepare local rituals in accord with the new edition of the Roman Ritual but adapted to the needs of individual re-gions, including language needs; when these have been examined by the Apostolic See, they are to be used in the regions for which they were prepared. In composing these rituals or special collections of rites, there should not be omitted the instructions given in the Roman Ritual at Liturgy VOLUME 2~ 1964 ÷ ÷ ÷ Vatican Council II REVIEW FOR RELIGIOUS the beginning of each rite, whether these be pastoral and rubrical or whether they have a special social import. 64. The catechumenate for adults divided into several distinct steps is to be restored and put into use at the dis-cretion of the local ordinary; in this way, the period of the catechumenate intended as it is to secure proper instruc-tion can be sanctified by sacred rites performed at succes-sive times. 65. In mission territories, to the elements contained in the Christian tradition there may also be added the initia-tion elements in use among each people to the extent that these can be adapted to the Christian rite and are in ac-cord with articles 37-40 of this Constitution. 66. Both rites for the baptism of adults are to be re-vised, not only the simpler one but also the more solemn one because of the restoration of the catechumenate; and a special Mass "For the Conferring of Baptism" is to be inserted in the Roman Missal. 67. The rite for the baptism of infants is to be revised and adapted to the actual condition of infants; the parts of the parents and of the godparents as well as their duties are to be brought out more clearly in the rite itself. 68. In the rite of baptism there should be included adaptations to be used at the discretion of the local ordi-nary when there is a large number to be baptized. There should also be drawn up a shorter Ordo which, in the absence of a priest or a deacon, can be used by catechists, especially in mission territories, and by the faithful gen-eraIIy when there is danger of death. 69. In place of the rite which is called the "Way of Supplying What Was Omitted in the Baptism of an In-fant," a new one should be made in which it is more clearly and suitably indicated that an infant baptized with the short rite has already been admitted into the Church. Similarly, for the case of converts to Catholicism who have already been validly baptized, there should be drawn up a new rite in which it is indicated that they are being admitted to communion with the Church. 70. Outside of paschal time, baptismal water can be blessed in the very rite of baptism by an approved, shorter form. 71. The rite of confirmation is also to be revised so that the intimate relationship of this sacrament with the whole of Christian initiation may appear in a clearer light; ac-cordingly, the renewal of the baptismal promises should fittingly precede the reception of this sacrament. When convenient, confirmation can be conferred during Mass; with regard to the rite outside of Mass, there should be prepared a formula to serve as an introduction. 72. The rite and formulas of penance should be re- vised in such a way that they bring out more clearly the nature and effect of the sacrament. 73. "Extreme unction," which may also and more fit-tingly be called the "anointing of the sick," is not a sacra-ment intended only for those who are at the point of death; hence, the appropriate time for receiving it is al-ready certainly present when anyone of the faithful begins to be in danger of death from sickness or old age. 74. In addition to separate rites for the anointing of the sick and for Viaticum, there should be drawn up a con-tinuous rite in which the anointing is given after confes-sion and before the reception of Viaticum. 75. The number of anointings should be accommo-dated to the occasion; and the prayers belonging to the rite of the anointing of the sick should be revised in such a way that they correspond to the varying conditions of the sick persons who receive the sacrament. 76. Both the ceremonies and the texts of the ordination rites are to be revised. The addresses given by the bishop at the beginning of each ordination or consecration can be made in the vernacular. At the consecration of a bishop the imposition of hands may be done by all the bishops present. 77. The rite for celebrating matrimony as it presently exists in the Roman .Ritual is to be revised and enriched so that the grace of the sacrament is more clearly indicated and the duties of the couple emphasized. "If any regions use other praiseworthy customs and ceremonies in the celebration of the sacrament of matri-mony, this Synod earnestly desires that they be re-tained." 41 Moreover, the competent territorial ecclesiastical au-thority mentioned in article 22, § 2 of this Constitution is free, in accord with the norm of article 63, to compose its own rite adapted to the usages of places and peoples; but the law should remain intact that the assisting priest should ask and obtain the consent of the contracting par-ties. 78. As a rule matrimony is to be celebrated during Mass after the reading of the Gospel and the homily but before the "prayer of the faithful." The prayer for the bride, which should be suitably amended to stress the equal obligation that both spouses have of mutual fidelity, can be said in the vernacular. If, however, the sacrament of matrimony is celebrated outside of Mass, the Epistle and the Gospel of the nuptial ,x Council of Trent, Twenty-fourth Session, November 11, 1563, On Reform, c. 1; Concilium Tridentinum: Diariorum, actorum, episto-larum, tractatuum nova collectio, ed. by the Gbrres Society, t. 9 (Frei-burg: Herder, 1924), p. 969. See also Rituale Romanum, tit. VIII, c. II, n. 6. Liturgy VOLUME 2.~, 1964 579 + ÷ ÷ Vatican Council 11 REVIEW FOR RELIGIOUS 580 Mass are to be read at the beginning of the rite; and the blessing is always to be given to the spouses. 79. The sacramentals are to be revised, regard being had for the primary norm of an intelligent, active, and easy participation of the faithful and for the needs of our time. In the revision of rituals in accord with the norm of article 63, there may also be added new sacramentals as necessity may require. Reserved blessings should be very few in number and be made only in favoi- of bishops and ordinaries. Provision should be made that some sacramentals at least in special circumstances and at the discretion of the ordinary can be administered by qualified lay persons. 80. The rite of the consecration of virgins contained in the Roman Pontifical should be subjected to revision. Moreover, a rite for religious profession and for renewal of vows should be drawn up in order to achieve greater unity, moderation, and dignity; apart from any exception granted by particular law, this rite is to be used by those who make their profession or renewal of vows during Mass. Religious profession will laudably be made during Mass. 81. Funeral rites should give a clearer expression to the paschal quality of Christian death; they should also be better adapted---even from the viewpoint of the liturgical color used--to the circumstances and traditions of indi-vidual regions. 82. The rite for the burial of infants is to be revised and given a special Mass of its own. CHAPTER IV THE DIVINE OFFICE 83. When Christ Jesus, the High Priest of the new and eternal covenant, assumed human nature, He introduced into this earthly exile that hymn which is sung in the heavenly dwelling places throughout all the ages. By joining to Himself the entire human community, He as-sociates it with Himself in the singing of this divine song of praise. He continues this priestly work through His Church which ceaselessly praises the Lord and intercedes for the salvation of the entire world not only by celebrating the Eucharist but also in other ways, especially by praying the Divine Office. 84. As is known from ancient Christian tradition, the Divine Office is so arranged that the entire course of day and night is made holy by the praise of God. When this wonderful .song of praise is fittingly performed by priests and other persons deputed for this purpose by the Church's enactment or by the faithful praying together with the priest according to the approved form, then it is truly the voice of the Bride speaking to her Spouse; what is more, it is the prayer o[ Christ with His Body to the Father. 85. Hence, all those who carry out this work are [ul-filling a duty of the Church and share in the highest honor of the Bride of Christ, because as they offer these praises to God they stand before His throne in the name of the Church. 86. Priests engaged in the pastoral ministry will offer the praises of the Hours with greater [ervor i[ they have a more vivd realization that they must heed the warning of Paul: "Pray without ceasing" (1 Th 5:17); the work in which they are engaged is such that effectiveness and pro-ductiveness can be given it only by the Lord who said: "Without me you can do nothing" (Jn 15:5). It was for this reason that the Apostles, when instituting the deacons, said: "We shall devote ourselves completely to prayer and the ministry of the word" (Acts 6:4). 87. In order that the Divine Office be better and more per[ectly per[ormed by priests and other members of the Church, this Council, continuing the renewal so happily begun by the Apostolic See, has made the following decrees with regard to the Office of the Roman rite. 88. Since the purpose of the Office is to sanctify the day, the traditional sequence of the Hours is to be restored in such a way that as far as possible an actual time of day corresponds to the Hours; at the same time account must be taken of the circumstances of modern life which espe-cially affect those engaged in apostolic work. 89. Hence in the renewal of the Office, the following norms are to be observed: a) Since, according to the venerable tradition of the entire Church, Lauds, the prayer of morning, and Vespers, the prayer of evening, constitute the two hinges o[ the daily Otfice, they are to be regarded and celebrated as the principal Hours; b) Compline is to be so composed that it fits in with the end of the day; c) Matins, although in choir it is to retain the char-acter of night praise, is to be so adapted that it can be recited at any hour of the day; and it is to consist of fewer Psalms and longer Readings; d) The Hour of Prime is to be suppressed. e) In choir the Little Hours of Terce, Sext, and None are to be retained. Outside of choir it is permitted to choose the one of the three which best corresponds to the time o[ the day. 90. Furthermore, since the Divine Office as the public prayer of the Church is a source of holiness and a nourish-ment for personal prayer, priests and all others who take part in the Divine Office are earnestly exhorted in the Lord to attune their minds to the words they utter when ÷ ÷ ÷ Liturgy VOLUME 23, 1964 581 4. 4. 4. Vatican Council I1 REVIEW FOR RELIGIOUS ~8~ performing it; to achieve this in a better way, they should secure for themselves a better background in the liturgy and the Bible, especially the Psalms. In continuing this renewal, the venerable treasures of the Roman Office are to be so adapted that those to whom it is entrusted can more easily draw greater profit from it. 91. In order that the sequence of Hours mentioned in article 89 can really be observed, the Psalms should no longer be spread throughout a single week but over a longer period of time. The work of revising the Psalter, already happily begun, should be finished as soon as possible and should take into account the style of Christian Latin, the liturgical use of the Psalms (chant included), and the entire tradition of the Latin Church. 92. The following are to be observed with regard to the Readings: a) Readings from Sacred Scripture are to be so ar-ranged that the riches of the divine word may be easily accessible in a more abundant way; b) Readings to be taken from the works of the fathers, doctors, and ecclesiastical writers should be better selected; c) Accounts of martyrdom and the lives of the saints are to be in accord with historical fact. 93. As far as it is useful, the hymns should be restored to their original form; and whatever savors of mythology or is unsuited to Christian attitudes should be removed. As occasion offers, other selections may be made from the treasury of hymns. 94. In order that the day may be truly sanctified and that the Hours themselves be recited to spiritual advan-tage, it is preferable that the Hours be recited at the time which best corresponds to each canonical Hour. 95. Communities obliged to choir, in addition to the conventual Mass, are bound to celebrate the Office each day in choir. In particular: a) Orders of canons, monks and nuns, and of other regulars bound to choir by law or by their constitutions must recite the entire Office; b) Cathedral or collegiate chapters must recite those parts to which they are bound by general or particular law; c) All members of the above communities who are either in major orders or solemnly professed (with the ex-ception of lay brothers) are bound to recite individually those canonical Hours which they do not pray in choir. 96. Clerics in major orders who are not bound to choir are obliged to recite the Office daily either in common or individually according to the norm of article 89. 97. The rubrics should specify those times when a litur-gical service may be fittingly substituted for the Divine Office. In individual cases and for a good reason, ordinaries can dispense their subjects, wholly or in part, from the obligation of reciting the Office or they can commute it. 98. Members of any institute of the state of perfection who recite any part of the Divine Office by reason of their constitutions are performing the public prayer of the Church. The public prayer of the Church is likewise performed by those who by reason of their constitutions recite any Short Office provided it is composed after the pattern of the Divine Office and has been duly approved. 99. Since the Divine Office is the voice of the Church, that is, of the whole Mystical Body, as it publicly praises God, it is recommended that clerics not bound to choir and especially priests who live together or when meeting together should pray in common at least some part of the Divine Office. All who pray the Office either in choir or in common should perform the task entrusted to them as perfectly as possible with regard both to internal devotion of soul and to their external way of acting. Moreover, it is better that the Office when done in choir or in common be sung, according to the possibility o~ the occasion. 100. Pastors of souls are to see toit that the principal Hours, especially Vespers, are celebrated in common in churches on Sundays and the more solemn feast days. It is recommended that lay persons also recite the Divine Office, either with priests or in common by themselves or individually. 101. § 1. According to the age-long tradition of the Latin rite, the Latin language is to be retained by clerics in the Divine Office. But power is given to the ordinary to allow in individual cases the use of a vernacular trans-lation (made according to the norm 6f article 36) to those clerics [or whom the use of the Latin language is a serious hindrance to a worthy praying o[ the Office. § 2. In the celebration of the Divine Office even in choir, nuns and members (whether non-clerical or women) of institutes of the states of perfection can be granted by the competent superior the use of the vernacular provided that the translation is an approved one. § 3. Provided that the translation is an approved one, any cleric bound to the Divine Office fulfills his obligation if he recites it in the vernacular with a group of the faith-ful or with those mentioned directly above in § 2. + ÷ ÷ Liturgy VOLUME 23, 1964 583 + + Vatican Council H REVIEW FOR RELIGIOUS CHAPTER V THE LITURGICAL YEAR 102. The Church regards it as her duty to celebrate the saving work of her divine Spouse by devoutly recalling it on certain days throughout the year. Each week on the day she has called the Lord's Day, she keeps the memory of the Lord's Resurrection which, together with His Pas-sion, she also celebrates once a year by the great solemnity of Easter. Moreover, during the cycle of the year she unfolds the entire mystery of Christ from His incarnation and birth to His ascension and the day of Pentecost and to the awaited day of fulfilled hope and of the coming of the Lord. By thus recalling the mysteries of the redemption, she opens up to the faithful the riches of her Lord's power and merits. In some way they thus become present at all times, and the faithful, by contact with them, are filled with grace. 103. In this annual cycle of the mysteries of Christ, the Church gives special honor and love to Blessed Mary, the Mother of God, who is joined by an inseparable bond to the saving work of her Son; in her the Church admires and extols the surpassing fruit of the redemption and joyfully contemplates, as in a faultless image, what she herself de-sires and hopes wholly to be. 10a,. In the annual cycle the Church has also inserted commemorations of the martyrs and of other saints who, having been brought to perfection by the multiform grace of God, have already reached everlasting salvation in heaven where they hymn the perfect praise of God and intercede for us. In celebrating the entrance of the saints into eternal salvation, the Church proclaims the paschal mystery as it is achieved in these holy persons who have suffered and been glorified with Christ. She proposes the saints to the faithful as examples who draw all men to come to the .Father through Christ, and through their merits she pleads for God's benefits. 105. Finally, during the different times of the year ac-cording to her traditional discipline, the Church com-pletes the formation of the faithful by means of pious practices for both soul and body and by instruction, prayer, and works of penance and mercy. Wherefore, this Council has decided to make the follow-ing decrees. 106. By an apostolic tradition that took its origin from the very day of the Resurrection of Christ, the paschal mystery is celebrated by the Church on every eighth day. This day is rightly called the Lord's Day or Sunday; for on it the faithful should come together in a body to hear the word of God, to share in the Eucharist, to recall the passion, resurrection, and glory of the Lord Jesus, and to give thanks to God by whom they have been "born again into a life of real hope through the resurrection of Jesus Christ from the dead" (1 Pt 1:3). Hence, Sunday is the original feast day which is to be proposed and emphasized to the faithful in such a way that it may become in reality a day of joy and of freedom from work. Other celebrations, unless they truly be of the greatest importance, are not to have precedence over Sunday, for the latter is the founda-tion and center core of the entire liturgical year. 107. The liturgical year is to be revised so that the tra-ditional customs and discipline of the sacred seasons are preserved or restored in accord with the conditions of our times. Their characteristic quality is to be retained in or-der to give the proper nourishment to the piety of the faithful as they celebrate the mysteries of the Christian redemption, especially the paschal mystery. In cases where adaptations are needed because of local conditions, these should be made according to the norm given in articles 39 and 40. 108. The minds of the faithful should be directed pri-marily to the feast days of our Lord in which the mysteries of salvation are celebrated throughout the year. Accord-ingly, the Proper of the Time is to retain its rightful prece-dence over the feasts of the saints so that the entire cycle of the mysteries of salvation may be duly recalled. 109. Both in the liturgy and in liturgical instructions, greater consideration is to be given to the twofold nature of the season of Lent which, by recalling or preparing for baptism and by penance, disposes the faithful for the cele-bration of the paschal mystery by having them devote themselves more earnestly to the hearing of the word of God to prayer. Accordingly: a) The characteristic baptismal elements of the Lenten liturgy are to be used to a greater degree; certain of these which come from an earlier tradition are to be restored as may seem good. b) The same thing is true with regard to the peni-tential elements. In instructions, besides pointing out the social consequences of sin, there is to be impressed on the minds of the faithful the proper nature of penance which detests sin as an offense against God; the place of the Church in penitential activity is not to be neglected, and prayer for sinners should be insisted on. 110. The penance of the season of Lent should not only be internal and individual but also external and social. The authorities mentioned in article 22 should encourage and recommend penitential practices in accord with what is possible in our times and in different regions and with the circumstances of the faithful. But the paschal fast is to be kept sacred and is to be ÷ ÷ ÷ Liturgy VOLUME 23, 1964 585 ÷ ÷ ÷ Vatican Council II REVIEW FOR RELIGIOUS 586 celebrated everywhere on Good Friday and extended, where possible, to Holy Saturday so that the joys of Easter Sunday may be attained with an uplifted and clear mind. 111. According to the tradition in the Church the saints are honored and their authentic relics and images are held in veneration. The feasts of the saints proclaim the wonderful works of Christ in His servants, and they pro-vide the faithful with fitting examples for imitation. Lest the feasts of saints take precedence over the feasts which recall the mysteries of salvation, many of them should be left to be celebrated by individual churches, nations, or religious families; and only those feasts should be extended to the entire Church which commemorate saints who can truly be said to be of universal importance. CHAPTER VI SACRED MUSIC 112. The musical tradition of the universal Church con-stitutes a precious treasure which is greater than the ex-pressions of the other arts chiefly because sacred song, since it is joined to words, forms a necessary or integral part of the solemn liturgy. Indeed, the greatness of sacred song has been praised by Sacred Scripture42 and by the holy fathers and the Roman Pontiffs who in recent times, beginning with Pius X, have clearly explained the functional role of sacred music in the service of the Lord. Accordingly, the holier will sacred music be, the more closely it is linked with lit.urgical action, whether by adding delight to prayer or by fostering unity of minds or by enriching the sacred rites with a greater solemnity. Moreover, the Church approves all forms of true art which have the required qualities and admits them into divine worship. Hence, keeping in mind the norms and precepts of ec-clesiastical tradition and discipline and considering the purpose of sacred music which is the glory of God and the sanctification of men, this Council has made the following enactments. ll3. Liturgical action receives a nobler form when the divine functions are solemnly celebrated with song and with the assistance of sacred ministers and the active par-ticipation of the faithful. With regard to the language to be used, the provisions of article 36 are to be observed; with regard to Mass, those of article 54; with regard to the sacraments, those of article 63; and with regard to the Divine Office, those of article 101. 114. Great care is to be taken to guard and increase the 4-"See Eph 5:19; Col 3:16. riches of sacred music. Choirs should be tirelessly pro-moted, especially in cathedral churches. Bishops and other pastors of souls should zealously see to it that when a sacred action is to be performed with song the entire con-gregation of the faithful is able to contribute their proper active participation in accord with the norm of articles 28 and 30. 115. Great importance is to be attached to the teaching and practice of music in seminaries, in novitiates and houses of studies of both men and women religious, as well as in other Catholic institutions and schools; to achieve this formation, the teachers in charge of teaching sacred music are to be carefully trained. It is recommended that higher institutes for sacred mu-sic be established as the opportunity offers. Composers and singers, especially boys, are also to be given a truly liturgical formation. llfi. The Church recognizes Gregorian chant as spe-cially suited to the Roman liturgy; accordingly, other things being equal, it should be given the principal place in liturgical ceremonies. However, other kinds of sacred music, especially polyph-ony, are in no way excluded from the celebration of the divine functions so long as they are in harmony with the spirit of liturgical action according to the norm given in article 30. 117. The normative edition of the books of Gregorian chant is to be completed; moreover, there should be pre-pared more critical editions of the books already published since the restoration of St. Pius X. It is also desirable that an edition be prepared consisting of simpler melodies for use in smaller churches. 118. Religious singing by the people is to be encouraged in an intelligent way so that the voices of the faithful can ring out in sacred and devotional services as well as in liturgical actions according to the norms and precepts of the rubrics. 119. Since in certain regions, especially in mission terri-tory, there are people who have their own characteristic musical tradition which is of greatlimportance in their re-ligious and social life, due esteerri is to be given to this musac and a statable place ,s to be g, ven to ~t both m shap-ing their religious outlook as welllas in adapting worship to their native genius as indicatedl!n articles 39 and 40. Hence, diligent care should be t.aken in the musical for-mation of missionaries so that, as far as possible, they will be able to foster the traditions of music of their people both in the schools and in the sacred services. 120. In the Latin church the pipe organ is to be held in high esteem as the traditional musical instrument, the music of which is able to add notable distinction to the Liturffy VOLUME ~87 Vatican Council H REVIEW FOR RELIGIOUS Church's ser¢ices and to be a powerful means of raising men's minds to God and higher things. But at the discretion and consent of the competent ter-ritorial authority as stipulated in articles 22, § 2; 37; and 40, others instruments may be permitted in divine worship insofar as they are or can be made suitable for sacred use, are in harmony with the dignity of churches, and really contribute to the edification of the faithful. 121. Musical composers who are imbued with the Christian spirit should regard themselves as called to cul-tivate sacred music and to increase its riches. They should, however, produce compositions which have the qualities of genuine sacred music, which can be sung not only by large choirs but also by smaller ones, and which encourage the active participation of the whole con-gregation of the faithful. The texts intended to be sung are to be conformed to Catholic doctrine and for the most part are to be drawn from Sacred Scripture and from liturgical sources. CHAPTER. VII SACRED ART AND SACRED FURNISHINGS 122. The fine arts are rightly ranked among the noblest activities of human genius; this is especially true with re-gard to religious art and its highest form which is sacred art. These arts of their nature are directed to the infinite divine beauty to he expressed in some way by human works. They are the more closely bound to God and His praise and glory to the extent that their only intent is to achieve the aim of helping men to turn thir minds de-voutly to God. Accordingly, the Church has always been a friend of the fine arts; she has consistently sought their noble service and has trained artists for the special objective that the things pertaining to divine worship, as signs and symbols of supernatural realities, might be truly worthy, becoming, and beautiful. Moreover, the Church has always regarded herself as a judge of the arts, discerning among the works of artists those which were in harmony with faith, devo-tion, and traditional religious norms and were to be con-sidered as suitable for sacred use. The Church has been particularly careful that the sacred furnishings should serve the dignity of worship in a worthy and beautiful way. She has admitted the changes in material, style, and ornamentation which were intro-duced in the course of time by the progress of technical art. Hence it has pleased the fathers to make the following decrees concerning these matters. 123. The Church has not regarded any one style of art as peculiarly its one, but has admitted the styles of all ages according to the natural talents and circumstances of peoples and the needs of various rites; and thus she has created through the course of centuries a treasury of art which must be preserved with great care. The art of our times and of all peoples is also to have free exercise in the Church on condition that it provides the sacred buildings and ceremonies with due reverence and honor. In this way it will be able to add its voice to that admirable chorus of praise sung in honor of the Catholic faith by great men of past ages. 124. Ordinaries should take care that in their fostering and encouragement of a truly sacred art, they seek for noble beauty rather than for sumptuous display. This also holds true with regard to sacred vestments and ornaments. Bishops should take care that the house of God and other holy places are kept free from the works of artists which are contrary to Christian faith, morality, and devo-tion and which offend the religious sense either because of their .depraved forms or because of the insufficiency, me-diocrity, or pretence of their art. When churches are built, diligent care should be taken that they are suitable for the celebration of the liturgical ceremonies and for the active participation of the faithful. 125. The practice should be maintained of placing sa-cred images in churches for the veneration of the faithful; nevertheless, their number should be moderate and they should be positioned in a fitting order so that they do not disturb the faithful nor foster devotion of doubtful ortho-doxy. 126. In judging works of art, local ordinaries should hear the opinion of the diocesan commission for sacred art and, if necessary, that of others who are experts as well as that of the commissions mentioned in articles 44, 45, and 46. Ordinaries should be vigilant to see that the sacred fur-nishings and valuable pieces of work are not alienated or destroyed, for they are the ornaments of the house ol~ God. 127. Bishops, either personally or through suitable priests gifted with a knowledge and love of art, should see to it that artists are imbued with the spirit of sacred art and of the sacred liturgy. It is also recommended that schools or academies of sacred art for the training of artists be established in those regions where it seems practical. All artists who, prompted by their talents, wish to serve the glory of God in the Church should always remember that they are engaged in a kind of sacred imitation of God the Creator for the edification of the faithful, for their piety, and for their religious formation. 128. Along with the revision of the liturgical books ÷ ÷ ÷ Liturgy VOLUME 23, 1964 589 Vatican Council H REVIEW FOR RELIGIOUS ~90 mentioned in article 25, there should also be, as soon as possible, a revision of the canons and ecclesiastical statutes concerned with the external things pertaining to sacred worship, especially those which treat of the fitting and well-pl.anned construction of churches; the form and con-struction of altars; the dignity, placement, and safety of the Eucharistic tabernacle; and the suitability of sacred images, embellishments, and decorations. Whatever fits in less well with the liturgical renewal should be amended or abolished; whatever favors it should be retained or intro-duced. In this matter, especially with regard to the material and form of sacred furnishings and vestments, power is given to territorial conferences of bishops in accord with the norm of article 22 of this Constitution to adapt matters to local necessities and customs. 129. During their philosophical and theological studies clerics are to be given training in the history and evolu-tion of sacred art as well as in the sound principles on which works of sacred art should be based; in this way they will be able to appreciate and preserve the Church's venerable monuments and to give advice to artists who are producing works of art. 130. It is fitting that the use of pontificals be reserved to those ecclesiastics who have episcopal rank or have some special jurisdiction. APPENDIX DECLARATION OF THE SECOND VATICAN COUNCIL ON CALENDAR REFORM This, the Second Vatican Council, recognizing the im-portance of the desire that many have to assign the feast of Easter to a fixed Sunday and to have an unchanging calendar, has carefully considered the results which could follow from the introduction of a new calendar and now makes the following declaration: 1. This Council is not opposed to assigning the feast of Easter to a fixed Sunday of the Gregorian calendar pro-vided those whom it concerns give their assent, especially the brethren who are not in communion with the Apos-tolic See. 2. This Council likewise declares that it does not oppose the projects directed toward introducing a perpetual cal-endar into civil society. However, of the various systems which are being elabo-rated for the establishment of a perpetual calendar and its introduction into civil society, only those are unop-posed by the Church which retain and safeguard a seven-day week with Sunday and without the introduction of any days outside the week so that the succession of weeks is kept intact, unless in the judgment of the Apostolic See there are extremely weighty reasons to the contrary. Each and every one ol the matters contained in this Con-stitution was decided by the lathers of this Council. And We, by the apostolic power given to Us by Christ, together with the venerable fathers, approve in the Holy Spirit, decree, enact, and order to be promulgated what has been decided in this Synod for the glory of God. Given at St. Peter's on December 4, 1963. 4- 4- 4- Liturgy VOLUME 23~ 1964 591 PAUL VI .Concerning the Constitu-, tion on the Liturgy ÷ ÷ ÷ Paul VI REVIEW FOR RELIGIOUS 592 APOSTOLIC LETTER GIVEN ON OUR OWN INITIATIVE DECREEING THAT CERTAIN PRESCRIPTIONS OF THE CONSTI-TUTION ON THE SACRED LITURGY APPROVED BY THE SECOND VATICAN COUNCIL SHOULD BEGIN TO TAKE EFFECT. The* sacred liturgy and its diligent preservation, pro-motion, and, when necessary, renewal have always been a matter of great concern to the supreme pontiffs who have been Our predecessors, to Ourselves, and to the pastors of the Church. This is shown both by the great number of well-known documents that have already been published and by the Constitution on the matter which was unani-mously approved by the Second Vatican Council in a sol-emn session held on December 4 of the previous year and which We have ordered to be promulgated. This concern for the liturgy flows from this considera-tion: "In the liturgy of this earth we share in a foretaste of' that heavenly liturgy which is celebrated in the holy city of Jerusalem towards which we pilgrims are journeying and where Christ sits at the right hand of God as the minister of the holy things and of the true tabernacle; to-gether with all the troops of the heavenly army we sing a hymn of glory to the Lord; when we honor the memory of the saints, we hope for a share in fellowship with them; we wait for the Savior, our Lord Jesus Christ, until He our life will appear and we in turn will appear with Him in glory." 1 And so it happens that as the souls of the faithful give this worship to God, the principle and source of all holi-ness, they are drawn and as it were impelled to acquire ¯ The original Latin text, entitled Sacrara liturgiara, is given in dcta dpostolicae Sedis, v. 56 (1964), pp. 139--44. ¯ Constitution on the Liturgy, article 8. this holiness, thereby becoming during tiffs earthly pil-grimage "emulators of the heavenly Sion." -~ Hence, it is easy to see that in this matter there is noth-ing We desire more than that the faithful and especially priests should first make a profound study of the Consti-tution We have already mentioned and then form a firm resolution to carry out its prescriptions in a fully con-scientious way as soon as they go into effect. Since~ there-fore, from the nature of things the knowledge and divulga-tion of liturgical laws is a matter which should begin at once, We strongly exhort the heads of dioceses together with their sacred ministers, those dispensers of the mys-teries of God,z not to delay in seeing to it that the faithful entrusted to them, each according to his age, state of life, talent, and education, should come to realize the inner strength and power of the sacred liturgy and should de-voutly take part, both internally and externally, in the Church's rites.4 As is evident, there are many prescriptions of the Con-stitution that cannot be put into effect in a short time since before that can be done ceremonies must be revised and new liturgical books prepared. In order that this work may be done with the required intelligence and care, We are establishing a commission whose principal work will be to see to it that the prescriptions of the Co~stitution on the Liturgy are perfectly carried out. Nevertheless, among the norms of the Constitution there are some which can be made effective even now; it is Our wish, therefore, that they be put into execution without delay so that the souls of the faithful may not be further deprived ol~ the fruits of grace to be expected there-from. Therefore, by Our apostolic authority and on Our own initiative, We order and decree that from the coming First Sunday of Lent, that is, from February 16, of this year of 1964, the following matters are effective, the usual suspension period being waived. I) With regard to the prescriptions of articles 15, 16, and 17 concerning liturgical formation in seminaries, in schools of religious communities, and in theological facul-ties, We desire that programs of studies for these institu-tions be drawn up at once so that beginning with the com-ing academic year these prescriptions will be carried out in an orderly and careful way. II) We also decree thatin accord with the prescriptions of articles 45 and 46, there should be set up in each dio-cese a commission which under the supervision of the Hymn for Lauds on the feast of the dedication of a church. aSee 1 Cor 4:1. See the Constitution on the Liturgy, article 19, + + ÷ The Liturgy VOLUME 23, 1964 593 ÷ ÷ ÷ Pbul VI REVIEW FOR RELIGIOUS 594 bishop will have the task of increasing knowledge of the liturgy and of protnoting it. With regard to this point, it will sometimes be desirable that several dioceses have a common commission. Furthermore, insofar as it is possible, every diocese should have two other commissions, one for sacred music, the other for sacred art. It will frequently be desirable in individual dioceses to unite these three commissions into a single one. III) We also put into effect from the date given above the obligation according to article 52 of having a homily at Mass on Sundays and holydays of obligation. IV) We prescribe that there should be put into immedi-ate effect that part of article 71 according to which the sacrament of confirmation, if desired, can be conferred within Mass after the reading of the Gospel and after the homily. V) With regard to article 78, the sacrament of matri-mony is ordinarily to be celebrated within Mass after the reading of the Gospel and the giving of the homily. If matrimony is celebrated outside of Mass, the follow-ing points are to be observed until a completely new cere-mony has been drawn up: at the beginning of this sacred rite, after a brief exhortation,'~ the Epistle and the Gospel of the nuptial Mass are to be read; then there should be given to the couple the blessing which is found in the Roman Ritual under Title 8, Chapter 3. VI) Although the Divine Office has not yet been re-vised and renewed in accordance with article 89, still to those who are not bound to choir We give permission, ef-fective without the usual waiting period, to omit the Hour of Prime and to choose from the Small Hours the one that best fits the time of day. While granting this, We are fully confident that the ministers of sacred things will not in any way relax their inner devotion; hence, if they diligently carry out the duties of their priestly office out of love for God alone, they can rightly be considered as spending the entire day with their minds joined to Him. VII) Also with regard to the Divine Office, in indi-vidual cases and for an adequate reason, ordinaries can dispense their subjects, wholly or in part, from the ob-ligation of reciting the Office or they can commute the obligation to another.6 VIII)-Once more with regard to the praying of the Di. vine Office, We declare that the members of any institute of religious perfection who .by reason ol~ their laws recite, any part of the Divine Office or a Short Office that is See the Constitution on the Liturgy, article 35, § 3. See the Constitution on the Liturgy, article 97. modeled on the Divine Office and has been duly approved are to be considered as publicly praying with the Church.~ IX) Since according to article 101 of the Constitution those who are bound to recite the Divine Office may be allowed in various ways permission to use the vernacular instead of Latin, We think it good to specify that the various vernacular translations are to be prepared and approved by the competent territorial ecclesiastical au-thority in accord with the norm of article 36, §§ 3 and 4; what is done by this authority must be duly appi'oved or confirmed by the Apostolic See in accord with the same article 36, § 3. And We prescribe that this is always to be observed whenever a liturgical Latin text is translated into the vernacular by the legitimate authority We have already mentioned. X) Since according to the Constitution (article 22, § 2) the supervision of liturgical matters, within established limits, comes under the competency of various kinds of legitimately constituted territorial groupings of bishops, We decree that for the time being these are to be national groupings. In addition to residential bishops, all who are men-tioned in canon 292 of the Code of Canon Law have the right to be present and to vote at these national confer-ences; coadjutors and auxiliary bishops may also be called to them. In these conferences, legitimate passing of decrees re-quires a two-thirds majority of a secret vote. XI) Leaving now the matters pertaining to the liturgy which We have changed in this apostolic letter or have ordered to be done before the usual waiting period, We wish to note in conclusion that the direction of the sacred liturgy is within the competency of the Church alone; that is, within the competency of this Apostolic See, and, in accord with the norm of the law, of the bishops. Hence, no one else, not even a priest, is permitted to add, remove, or change anything with regard to liturgical matters,s We order that everything We have decreed in this motu proprio letter be held as valid and legal, all contrary things notwithstanding. Given in Rome at St. Peter's on January 25, 1964, the feast of the Conversion of St. Paul, in the first year of Our Pontificate. PAUL VI See the Constitution on the Liturgy, article 98. See the Constitution on the Liturgy, article 22, § 1, and article 2~,§ ~. The Liturgy VOLUME 23, 1964 595 PAUL J. BERNADICOU, s.j. Persons and the Religious Life Paul J. Bernadi-cou, S.J., is a mem-ber of Regis Col-lege; 3425 Bayview Avenue; Willow-dale, Ontario; Can-ada. REVIEW FOR RELIGIOUS If we come to understand the role 6f persons in Chris-tianity, we will be in a position to assess their role in the spirituality which underlies and motivates the religious life. For religious life is basically an intensified living of Christian spirituality. As such, it takes its shape and model--no matter what the varying emphases of the dif-ferent institutes--from the life and teaching of Christ our Lord. From authentic spirituality based on the teaching of Christ, therefore, we derive the charter for the proper place of persons in the life of a religious. The necessity to clarify so central a theme in the Christian life as the role of persons manifests the easy confusion to which man~ falls prey. Even in religious life, a life of the counsels dedi-cated to the closest possible following of Christ's own program ahd pattern of life, we can easily mistake the means for the end; we can forget to love persons in our endeavor to purify our love. Religious can become the victims of their formation and purification and as a result find themselves caught in a multiplicity of detailed rules and in an exactness of observance that deprive them of a clear view of the desired end of their way of life: to love people deeply, truly, and universally. We can too easily substitute our initial concern to apply the means and never arrive at the end. In a life as authority-centered and regulated as is that of a religious, scrupulous care for the disciplinary rules of the institute and a desire to please the ever-present superior may absorb the forefront of attention; we forget to relate and justify these means in the larger context of Christian spirituality: the love of persons. Or perhaps the needed purification by means of the self-imposed suffering of mortification and abnegation--now discovered for the first time--too fully occupies the mind! of a young religious: the stress on what he can and must do here and now to correct and improve his conduct as a professional Christian (that is, a religious). This together with a certain diffidence on the topic of love can become too permanent a state of mind. So a time of reevaluation must occur. The indoctrination in and emphasis on penance and prayer during the formative years are meant to lead one to a fuller and truer Christian love; they interiorize and actualize the life and vision of hith by helping one transcend his thoughtless and selfish fixation. But they are not ends in themselves: we must love persons--actually and genuinely--or cease to be our .vital, integral, devel-oping selves. And so the central role of persons and the topic of love, which in the early stages of one's formation are frequently considered too fraught with the possibility of self-deception and of a casual approach to celibacy, must be reinvestigated, then reintegrated into the domi-nant focus of spirituality. The New Testament, the authoritative document for Christian spirituality, attests the indispensable role of persons in the Christian life. From beginning to end, the New Testament unites the two commandments of the Old Law (love of God and love of neighbor) into the single commandment of the New Law: love for the hu-man person. This in fact is the form of the new command-ment given us by Christ. Thus St. Paul makes love of one's fellowman--bearing "the burdens of one another's fail-ing"-- the fulfillment of the law of Christ (Gal 6:9). And for St. John charity--love one for another--is the unique command given us by the Lord (2 Jn 5). In the Christian scheme of life, "If a man boasts of loving God, while he hates his own brother, he is a liar. He has seen his brother, and has no love for him; what love can he have for the God he has never seen?" (1 Jn 4:20). In the New Law, hu-man persons and interpersonal concern take on an in-estimably richer, supernatural significance for man. When Christ united the two commandments of the Old Law and placed their full realization in our super-natural love for human persons, He did not remove "one jot or flourish" from that law (Mt. 5:18). His new com-mandment is not a deletion or betrayal, it is a fulfillment (Mr 5:7 ft.). For He came as the truth teaching us more surely the way to the more abundant life (Jn 14:6; 10:10). In this respect, He has inaugurated a new age and a new covenant merited for us by His sacrifice on our behalf (2 Cor 5:15 ft.). His sacrificial death has founded the new community foretold by the prophets (Rom 1:2 ft.). This new community born in the Spirit raises the human per-son and human dialogue to a participation in God's own life and supernatural creativity (see 1 Cor 2 and 12). The new, undeserved, incomparably richer dignity ~rso~s VOLUME 2)~ 1964 ÷ ÷ ÷ P. ]. Bemadicou, S. 1. REVIEW FOR RELIGIOUS which Christ has won for the human person was the wofl~ of His love-motivated incarnation (Phil 2:5 ft.). In this mystery of love which we will never fully fathom or sui[i-ciently appreciate, Christ joined both God and man and thus made feasible the fusion in His person of ~the two commandments of the Old Law. For He has told us that if we know Him, we also know and love the Father (Jn 14:7 ft.). And Christ we tome to know and love in our brother. In an unsearchable depth of wisdom and love that is His as the Son of God, Christ has chosen to identify Himself with the human person of our fellowman, par-ticularly if he be in need: "Believe me, when you did it to one of the least of my brethren here, you did it to me" (Mr 25:40). Precisely in this mysterious union of man and God we discover the awesome dignity of the human person: each person mediates Christ to us. This is a focal revelation in the new age founded by Christ. It is, therefore, by loving our fellowman--so Christ has willed-that we respond to the love of the God who has first loved us (1 Jn 3:16; 4:19). Appropriately, we return God's love by loving our neighbor in need. In our empti-ness, in our very non-existence, it was through our fellow, man that God first called us into existence and expressed His intent to love us forever. Through our family and larger social ties, God brought us into life, cared for us, raised us to the stature of men, and even presently in., structs and exercises us in His mysteries of love whicix are the earthly foreshadow of our heavenly glory. In par-ent, teacher, priest, friend, associates, and superior, God. daily expresses His love and leads us to Himself and the happiness of total friendship. By our most intimate hu-man contacts and friendships, God would entice us to the depth and durability of His friendship. We Christians and especially we religious are a chosen people--not of course by our own merit since He chose~ us before ever we chose Him (Jn 15:16). We have received the very best our fellowman could give us--the good news of Jesus Christ in its entirety. However inadequately we may have been taught or loved, we are the undeserving recipients of an insight into the ways of God and into the glorious destiny of the human person. And we have re-ceived these greatest of earthly gifts through the instru-mentality of our fellowman. Fittingly do we make our return of love for this great largess by our recognition of God's presence in the human family which has conveyed it to us. Beyond our most wishful dream or expectation, the human person is the giver of life to us. And so the unique dignity and inmost reality of each person is that he is Christ for us. Our habitual capacity to live this insight--though we cannot hope to fully com-prehend its rich import--is the measure of the Christian conviction within us. It is, in fact, according to this stand-ard that Christ our exemplar will judge us: When the Son of Man comes in his glory, and all the angels with him, he will sit down upon the throne of his glory., and he will divide men one from the other . Then the king will say to those on his right hand, 'Come, you that have received a blessing from my Father, take possession of the kingdom which has been prepared for you since the foundation of the world. For I was hungry, and you gave me food, thirsty, and you gave me drink; I was a stranger, and you brought me home, naked, and you clothed me, sick, and you cared for me, a prisoner, and you came to me' (Mt 25:31-6). If we take Christ as seriously and committedly as He means to be taken, we will endeavor to increase our re-spect and reverence for each person since each has the potential to be an unique epiphany of Christ among us. Our hope and effort as representatives of Christ's causeb no matter what the form of our apostolate, whether con-templative or active--will be directed towards encour-aging each person we meet to achieve his full stature and self as a person: to mirror forth his never-to-be-repeated image and trait of Christ. We love each person not merely from a motive of loving Christ or His law, as if the true worth of a human person were found in a consideration extrinsic to his real sell:. No. In each person we love or would love the quality, the mark of his deepest, most genuine self: his capacity to show forth Christ in a way that no other can. In the Christian view of man, this is the authentic self of the hu-man person; for we live in the new age of the Spirit merited for us by Christ in which man has the inestimable call to be a member of His Mystical Body. The effect of our love enters more deeply into another than mutual encouragement and kindness. It is stronger and more curative than any balm we might pour into the wounds of our stricken neighbor, for we do not cause goodness to grow in each other simply by reason of a kindness adminstered and appreciated. Our love is much, much more profound: similar to and more intensive than parenthood in the natural order, our love actually fath-ers forth the Christness in another. Our Lord has told us: "I have a new commandment to give you, that you are to love one another; that your love for one another is to be like the love I have borne you" (Jn 13:34; also Jn 15:12; 17:11; 1 Jn 3:11). He means these words more surely and effectively than we generally allow ourselves to realize. Christ has actually chosen to express His love through that of His disciples: "Believe me when I tell you this; the man who welcomes one whom I send, welcomes me; and the man who welcomes me, welcomes him who sent me" (Jn 13:20; see also Mt 10:40). Our love thus reaches ÷ ÷ ÷ VOLUME 23, 1964 ,599 REVIEW FOR RELIGIOUS 6O0 down into the inmost recesses of each other and-in a way we cannot fully understand---actually causes the very Godlife within another. We are father to the Christ in each other. Our supreme human privilege and responsi-bility as members of Christ's body, the Church, is to bring each other to life in the Spirit. God's people, the com-munity of the faithful, live in and communicate the Spirit to each other. Perhaps we best grasp the nature and function of our supernatural community in the Spirit if we compare it to the natural level of our incorporation into society. At this natural level, it is our association in the society of man that permits us to become real, vibrant, and human. It is only by reason of multiple and diverse interpersonal relations that we come into the world at all, are nourished, trained, and educated in the ways and values of human culture and civilization. We are very much the product of our mutual dependence in the natural sphere; this interdependence is the necessary avenue to our becoming a man and sharing in the goods of man. With the new life in the Spirit which follows upon our baptism into the Church of Christ, the function of inter-personal dependence takes on a new depth and fullness. We are custodians of the Spirit and bear it each to each. Because we live in the new age won by Christ, our human exchange of love prepares and disposes us and actually effects our entry into the life of total happiness in the fullest friendship we are capable of--the love of God Himself. The purpose of human love and friendship in this new community of the Spirit--most especially one would think of a religious community--is to witness and glimpse that complete love which is to come when the Spirit lives fully among us. Our love one for another awakens us to the love of God Himself. Assuredly, the supernatural efficacy of our love is pos-sible only because God works through those who live in His Spirit. If our love is like that of the heavenly Father (Lk fi:3fi), it is because we have learned how to love from God Himself (1 Th 4:9). And we have come to recognize the love of God for us only because the Spirit, sent us by Christ, opened our hearts to God's love (Rom 5:5; 15:30). He loves us because He has taken us as His sons: "Beloved, let us love one another; love springs from God; no one can love without being born of God and knowing God" (I Jn 4:7). And we return our filial love for the Father who has first loved us in our concern for our brother with whom Christ has identified Himself (Mt 25:40); for all of us together form the Body of Christ (Rom 12:5-10; 1 Cot 12:12-27): "And you are Christ's body, organs of it depending upon each other." Since the love of the Father is in us as a result of our new life in the Spirit, we are expected to imitate the works of His love. We may be indifferent to no man; as far as with God's grace we are able, we are to be perfect as the heavenly Father is perfect (Mr 5:48). With Christian con-viction we acknowledge and revere the potential Christ in each---especially in the needy and distressed who by Christ's own choice are more closely configured to Him. Christ's command of love goes even further: "But I tell you, love your enemies, do good to those who hate you, pray for those who persecute and insult you, that so you may be true sons of your Father in heaven, who makes his sun shine on the evil and equally on the good, his rain fall on the just and equally on the unjust" (Mt 5:43-48). Christ expects our love to go beyond that of good pagans who love those who love them. Because we have faith in Christ's mysterious words, we transcend our superficial impression of another even though we die to self. In fact, our radical capacity to transcend selfish interest and mere natural insight and inclination is the index of the depth of our faith in Christ and His good news. The measure of our love for the human person in need--even though he be our enemy--is the sure yardstick of our love for Christ; it bears absolute testimony to our sincere persuasion of His truth. The central role of human persons, the indispensable role for human love in the life of a Christian must give us pause. Is our religious dedication leading us where we will most surely find Christ? Do we honestly look for Him in an outgoing love and concern for our fellowman in need: in our readiness to help and cheer the less gifted or suffering members of our religious family; in our thirst for racial justice; in our efforts to help those who can most use our apostolic presence; in our prayers and penance for the world's poor and oppressed; in our par-ental concern for the young entrusted to our care; and in all the other multiple contacts with human need and misery that call forth our Christian love for the dignity of the human person. Is ours an authentic witness to Christ in a clear love of and dedication to the world of persons and community? A Christian love for people is the only adequate motive for our use of the means religious life provides. In this perspective, penance and prayer are desirable curbs on selfishness and a needed pruning for a more abundant harvest of love. Each institute and every individual in an institute decides under the guidance of the Spirit and proper authority on the measure of prayer and penance, of action and contemplation appropriate to their form of apostolate. But a clear perception of the goal--a deeper and truer love--acts as a constant corrective to an im-mature or excessive reliance on means. Separation, silence, + + + VOLUME 2.~, 1964 60! + ÷ ÷ P. ]. Bernadicou, S.]. REVIEW FOR RELIGIOUS recollection, and self-denial would be perverted from their function if we were to think we might by reason of. them love God directly in a total isolation from His iden-tity with human persons--as if He were an abstract prin-ciple or remote authority whose only wish is that we serve Him in an exact observance of impersonal rules and o1~ our own scrupulosity. If we esteem the unique value of hu-man persons in our spirituality, we assure a touchstone of orthodoxy and authenticity--more than this, of a healthy balance, sanity, and integration of personality. Suffering surely has a place in the Christian economy. Whether accepted in its received forms or self-imposed: it has value as a means to the end of loving Christ in all, especially the needy. To take up our cross daily and fol-low Christ means sloughing--and it is painful--our worldly views and values in order to love human persons as Christ loves them. This is undeniably difficult; it is a light cross only for those who have made it habitual and who consequently raise it with conviction; then it cer-tainly brings the peace of Christ and the only genuine suc-cess of the human person. Never should suffering take the form of a stop in love-- this is the only pointless suffering and it is the suffering of hell. However unintelligible in its experienced presence, suffering is an aid to greater love, to a love that is deeper, truer, and more universal. It is meaningful because it can force us out of ourselves to a compassion and communion with human persons and on to a total absorption in the person of God, our final and fully satisfying love. The most cloistered religious knows he can find God only by loving mankind. The sequestered life of the contemplative is not a frustrated attempt to escape humanity, much less a guilt-driven attack on self; it is, rather, an intense apostolic life of prayer and penance out of love for one's fellowman. The Church has therefore named St. Teresa of Lisieux as the foremost patroness of the missions be-cause hers was a genuine Christian spirituality of dedi-cated concern for the human person in need. An appreciation of the role of persons and human love is also the essential basis for any adequate theory of a Christian humanism. Our apostolic involvement in the world of the temporal community takes its ground in the realization that Christ has strengthened and elevated man's community to a participation in the very family of God. The Christian apostle cannot overlook the social, cultural, and political substratum which makes it possible for him to forge the interpersonal dialogue by means of which the members of Christ's people communicate the Spirit to each other. Christianity does not set a damp on our natural desire for love and happiness; it is our completion and sublime exaltation into the higher world of community in the Spirit. By our honest and earnest attempt to live and love in the Spirit, we come to share in the hundred-fold and the foretaste of heaven. In this earthly consolation alone--freely given and undeserved--is the hard-won reward of the mature religious and the greatest triumph of the human person. In an active love for the human per-son we already share on earth in the eternity of love and friendship. 4. 4. Persons VOLUME 23, 1964 SISTER M. JUDITH, O.S.B. Work: A Becoming Process Sister Mary Ju-dith, O.S.B., writes from St. Joseph's Convent; 2200 South Lewis; Tulsa, Okla-homa 74114. REVIEW FOR RELIGIOUS 604 Man must become. How many complications, mistakes, frettings could be avoided if man could simply be; it is this business of becoming that touches the mainspring o[ man's set of human problems. Despite some medieval superstition that sisters, by vir-tue of some grace of state, simply and miraculously are, the fact remains that they must suffer their share of becoming. What should they strive to become? Each, according to her unique potential, should become a person, whole and holy. There exists no scarcity of directives for her becom-ing process: writers, preachers, lecturers bombard her with a dizzying abundance o[ books, articles, sermons, and speeches about humility, obedience, maturity, and allied virtues. Development of these traits, however, is not ac-complished in some chaste vacuum or by some mysterious process of intellection; it rather takes place as the sister peels away the days of her life. Unromantic as the fact may seem, over one half of the waking hours of these days is spent in work. Therefore, it is in her work that the virtues take root and grow; it is largely in work that she will become. Other situations of her life--like making vows, forming a meaningful rela-tionship, experiencing the death of a loved one--may pro-duce more highly colored experiences; but the continuity and stability which must underlie the development of ma-turity are found chiefly in her workaday world. And so that part of her life should not be divorced from her "re-ligious" life. Nor is it enough to dismiss it with the pietism: "Make your work a prayer." That part of a sister's life which drains her talents, her physical and psychic energies, which fills most of her waking hours, lays claim to a pene-trating investigation; for "work environment will color a man's thoughts, determine his habits, crystallize his atti-tudes, facilitate or inhibit physical and mental health, and increase or decrease the effectiveness of his general social adjustment." 1 If worka is to be a significant means of becoming, two aspects must be recognized: the bbjective reality and the subjective reality. And two definitive actions must be taken: the initial choice and its accomplishment. The objective reality is that vast block of work to be done, the unceasing needs of society and of the Church: the needs, in other words, of the here-and-now Body of Christ which is ignorant, hurt, sad, lo~t; disfigured. Facing this overwhelming objective reality, the Christian sister (the adjective is employed advisedly) approaches with the subjective reality of her pittance of energy and talent, her temperament, background, and natural interests. With this unique outfit of characteristics, she will advance to teach, cure, comfort, lead, and make beautiful. In this approach is made the first definitive action: choice. Two persons are involved in such choice: the in-dividual person and the moral person or community. First, the individual person. Too often, a sister is re-luctant to make a choice; part of the so-called security of religious life resides in a form of irresponsibility that pa-rades as docility or obedience. Sometimes, too, a sister in misinformed piety subscribes to a yesteryear's theory that misery is the gauge of merit, that the more miserable one is in her work of obedience the more meritorious that work is. In neither case is the sister involved in the action of choosing, which action admittedly includes risk but which is imperative in becoming. The sister who realizes that grace builds on nature chooses. She knows that "each soul is intended to animate a particular body . [that] each soul has or is a substantial relation to a particular body." ~ This sister realizes, then, that she must exercise that faculty of soul called will or choice so that her soul can animate her body. A soul cannot enliven a non-think-ing, non-willing set of fleshed bones. She must determine where God expects her to use His gifts to her, not wait un-til a superior dictates a position for which the sister might or might not have suitable abilities. The sister who wills faces an almost unequaled demand for exercising honesty. Honesty, or humility, hard come by for most persons, is particularly difficult for women, sisters not excepted. Yet is it other than to humbly desire "to serve Him by means of the gifts He has entrusted to 1S. N. Stevens, American Management Association, Prod. Series, No. 119. u Although the principles expressed in this paper may be applica-ble to manual, social, and intellectual work, this study is geared to a consideration of professional or semi-professional work. a Jacques Maritain, The Person and the Common Good (New York: Scribners, 1947), p. 22. ÷ ÷ ÷ Work VOLUME 23, 1964 605 Sister M. Judith, O.S.B. REVIEW FOR RELIGIOUS 60g [her]?" Arid can one serve without a previous admission of those gifts? The tested proof of honesty comes in such evaluation and admission. Ability and interest tests, though possibly an aid in determining one's area of con-tribution, remain impersonal and surface. One may, for example, possess a genius for organization but lack the "toughness" to withstand the censure inevitably laid against one in authority. Tests cannot illustrate this. Or she may love children singly but be unequipped physically to handle them en masse in a six-hour day classroom situ-ation. One thing balances against another. And, too, al-lowance must be made for acquiring traits. For example~ other things being equal, a sister may be able to learn fac. tual content, to perfect a method, to acquire patience. Tests cannot indicate such potential. In the final analysis, then, in the honest act of choosing, the sister must go into her own heart, close the door, and! confer with her Self. No breast-beating or confessing of faults can call forth honesty equal to that demanded in, the inventory experience of admitting and declaring the gifts of God which one bears in one's Self. How painful it can be, say, for a sister to announce that, yes, she does think she is equipped to be a superiorl Or that, no, she really is not suited to administrate the hospital, thank yOU. Willing such as this rescues the sister from anonymity, that menace which currently terrifies the world and which, if anything, is a more urgent threat to sisters whose very routine and habit can become allies to anonymity. While her choice, therefore, establishes her independence as a person with a unique contribution, it at the same time diminishes her "separateness" insofar as it enables her to share the cream of her talents in the total work of the community.4 To feel and to have others feel that one is important and that the traits one possesses are valuable is a basic human need. If such recognition in any group is important, how much more so is acceptance in a religious community. The primary significance of a religious com-munity is that it is an eschatological sign of heaven insofar as it is a group of persons living together in love. Not toleration but acceptance and approval precede love. "No more fiendish punishment could be devised," claimed Wil-liam James, "than that one should be turned loose in so-ciety and remain absolutely unnoticed by all the members thereof." ~ In fact, the reasons that a person, as person, ¯ ~ W. W. Marston in Emotions o! Normal People says that one of the nearest things to a person (in the case of consciousness) is his "poor outfit of powers and virtues. In naked isolation, they seem small and cheap. To be idle is to shut these poor powers in; to work is to open them up, to unite them with greater powers' and a cause." * William James, Principles o] Psychology, Vol. 1 (New York: Holt, 18g0), p. 2g~t. seeks to live in community are first that she feels the "inner urge to the communications of knowledge and love which require relationship with other persons," and that, sec-ondly, she needs the help which "she ought to be given to do the work of reason and virtue, which responds to the specific feature of [her] being." 6 Therefore, the exercise in becorning that stems from evaluating one's potential and choosing to some degree its actuation does not result merely in a better-mileage-per- hour program; it also results in a more-love-per-person community. This brings a consideration of the role of the second person, the community. It will produce nothing but frus-tration for an individual sister to decide how she can best serve Christ's Body unless the community provides free-dom for and approval of such action. There must be a free exchange between a community and its individual members. On the one hand, the sister is bound to the com-munity because, in a certain fashion, that whole provides the framework in which she is enabled to become a person. In fact, Maritain maintains that "the person is duty-bound, in justice, to risk its own existence for the salvation of the whole when the whole is imperilled.''7 The sister should not, then, act as a spoiled child, demanding that her ambitions be satisfied at any cost. Between the individ-ual and the community there must be a mutuality of ex-change and benefit. Even in the mathematical order, six is not the same as three and three. One is always part of two; wholes are made up of wholes. So the whole com-munity is made up of whole individuals. "It presupposes the persons and flows back upon them, and, in this sense, is achieved in them." Without this flow, there is no community. If a commu-nity refuses to redistribute human goods (one of which is wholeness) and just "takes in," it will achieve, insists Maritain, no emancipation except that of the "collective man." And that is communism. There must be commu-nity, not communism. There must be individual persons, not a "collective sister." Granted this, what, exactly, is expected of the commu-nity? Basically, to recognize the rights of the individual sister to know and to become herself, and to loosen, if necessary, the structure to permit the sister to make her choice and live it out. Even in communities strictly geared to one specific work like, say, teaching, there is room for the functioning of various sets of talents. Even in that narrow area there may be classroom teaching, supervising, administrating, researching, professional writing, special-ized teaching. e Maritain, The Person, p. 37-8. 7 Maritain, The Person, p, 59. 4- 4- 4" Work VOLUME 221, 1964 607 ÷ ÷ ÷ Sister M. ~ludith, O.S.B. REVIEW FOR RELIGIOUS Important as choice making is, however, the test of be. coming inheres in the continuity of the work. If the sister accepts the risky right of choosing, she must also take on the burden of making sure that the accomplishment of the work is also an accomplishment of her Self as a person, as a religious woman. As a person, she must be able to exercise her unique gifts, talents, energies and to make a contribution in gen-eral to society and in particular to her relatively small world of work and love, her community. As a woman, she must be able to bring up to conscious-ness her masculine qualities and to bring to full play her own set of feminine qualities. For if any human being is to reach full maturity, there must be a synthesis of both masculine (animus) and feminine (anima) traits. Who is unacquainted with the woman who is too "fe-male"? Feelings govern her decisions, spontaneous reac-tion supersedes human response, tears come easily as do fits of temper and flights of fancy. And who has not found sisters in this category? On the other hand, as communities of religious women are presently organized, a woman must take on some duties ordinarily staffed by a man. This may wrench the sister's masculine traits into an undisciplined development. Who has not witnessed the woman in whom dependability has turned to scrupulosity, courage to self-martyrdom, impartiality to unfeelingness, justice to cru-elty? Even without statistical support, it would be safe to calculate that the incidence of such virtue-run-amuck is high among sisters. G. G. Jung claims "that no one can evade the fact, that in taking up a masculine calling, studying, and working in a man's way, woman is doing something not wholly in agreement with, if not directly injurious to, her feminine nature." Threats to a woman's anima balance vary, of course, not only according to the work but also according to the per-son involved. In, say, certain administrative jobs, there exists, objectively speaking, a definite threat to the best. part of womanliness. Perhaps a conscious or unconscious realization of this fact is responsible for the growing trend in religious communities of working with men. Men school principals, lay advisory boards, male hospital administra-tors promise to become the rule rather than the exception. Some sisters, however, can function even in these positions without hurt to their feminine natures. No outside force, system, or test can predict the effect of certain jobs on cer-tain personalities; the individual sister must face these threats to mature personality-synthesis. She alone will know if a work is thus suited to her, if it allows for her Self's becoming a person who is a religious woman. On the other hand, most of the work sisters are in-volved in provides ideal situations for combining anima and animus traits. Teaching, nursing, doing social work summon her feminine traits of subjectivity, sympathy, tenderness, and understanding. These same works also require, in "varying degrees, exercise of her masculine traits of objectivity, courage, cooperation, dependability, justice. Therefore, most sisters should be able to discover a work suited to development of self. Only if she is able to accomplish becoming in her work will she be able to withstand the onslaught she opens up upon herself by her initial choice. She approaches her work with a fund of sympathy. She tri~s to relate herself to the sorrows of Christ's Body in the world by her feeling. But suffering, ignorance, ugliness are seemingly endless. She helps cure a patient today, and tomorrow his bed is occupied by another. She teaches English to forty students this year, and the next year forty-one file to replace them. She dismisses one unwed motherand must hold open the door to the next one trudging up the walk with the old story, the old weight. Year after year. It's like seeing one's self poured out into a sieve. In the face of this, a woman whose animus traits remain suppressed will likely resort to various neuroses or con-stantly seek different work in the futile hope that she can some place effect a lasting contribution. A woman whose anima traits are overpowered by the fury of overdeveloped masculine traits will, perhaps, react by developing a pro-tective hardness. It is the woman who has achieved, or is achieving, a personality synthesis who can make a real, conscious adaptation to such realities. It is she who is natu-rally equipped, too, for deep faith; she perceives that God provides, that the Body of Christ will be transformed, that God wills her to spend herself toward this omega point of creation in His plan. This is the faith the sister, in be-coming a whole person, must live by in meeting the ostensi-bly insurmountable suffering in the world,s To assume choice and accomplishment of work is to as-sume a weighty burden. It is, in fact, impossible to carry withottt aid. Evaluatory support comes to the individual in a process known as feedback. Moral aid comes in a system of living together known as community. Developed originally in connection with electronic com-puters and other servomechanisms, feedback has since been applied by psychologists to human beings. The im-portant feedback feature is its loop pattern: it loops back or feeds bacl~ to its starting point. For example, energy, starting from a person, is directed outward to some work. 8 Esther Harding in The Way o! All Women discusses this effec-tively. Although she finds psychological or anthropological answers to most problems, she admits that the overwhelming amount of sor-row a woman meets can be met "only by something which we must call a 'religious attitude.' " ÷ ÷ ÷ Work VOLUME 23, 1964 6O9 + + Sister M. Judith, O.S.B. REVIEW FOR RELIGIOUS 610 Some indication of progress is then fed back to the person. Perception of this progress then increases or diminishes the amount of energy the person can again direct outward to that work. Feedback, if convergent (favorable), increases energy; if divergent (unfavorable), it decreases both psy-chic and physical energy. "Nothing succeeds like success" describes the effect of convergent feedback. If, say, a teaching sister recognizes from student response, peer respect, and principal com-mendation that she is successful in her work, she will in-crease her efforts. The convergent feedback creates more energy. It alleviates anxiety, builds self-confidence, and leads to accelerated effort. This is a simple, psychological fact. To desire to work without recognition is neither natural nor virtuous. There is a difference, however, in the favorable feedback needs of an immature and a ma-ture sister. The immature sister depends too constantly and too heavily on spoken or written approval. Her need becomes insatiable; and, with a pause in